—Ex. xv. 11–17.
In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He is glorious in holiness: and it is to the dwelling-place of His Holiness that He is guiding His people.
Let us first note the expression used here: glorious in holiness. Throughout Scripture we find the glory and the holiness of God mentioned together. In Ex. xxix. 43 we read, ‘And the tent shall be made holy by my glory,’ that glory of the Lord of which we afterwards read that it filled [p56] the house. The glory of an object, of a thing or person, is its intrinsic worth or excellence: to glorify is to remove everything that could hinder the full revelation of that excellence. In the Holiness of God His glory is hidden; in the glory of God His Holiness is manifested: His glory, the revelation of Himself as the Holy One, would make the house holy. In the same way the two are connected in Lev. x. 3, ‘I will be sanctified in them that come nigh unto me, and before all the people I will be glorified.’ The acknowledgment of His Holiness in the priests would be the manifestation of His glory to the people. So, too, in the song of the Seraphim (Isa. vi. 3), ‘Holy, holy, holy, Lord God of Hosts: the whole earth is full of His glory.’ God is He who dwelleth in a light that is unapproachable, whom no man hath seen or can see: it is the light of the knowledge of the glory of God that He gives into our hearts. The glory is that which can be seen and known of the invisible and unapproachable light: that light itself, and the glorious fire of which that light is the shining out, that light is the Holiness of God. Holiness is not so much an attribute of God, as the comprehensive summary of all His perfections.
It is on the shore of the Red Sea that Israel thus praises God: ‘Who is like unto Thee, O Lord! Who is like unto Thee, glorious in holiness?’ He is the Incomparable One, there is none like Him. And wherein has He proved this, and [p57] revealed the glory of His Holiness? With Moses in Horeb we saw God’s glory in the fire, in its double aspect of salvation and destruction: consuming what could not be purified, purifying what was not consumed. We see it here too in the song of Moses: Israel sings of judgment and of mercy. The pillar of fire and of the cloud came between the camp of the Egyptians and the camp of Israel: it was a cloud and darkness to those, but it gave light by night to these. The two thoughts run through the whole song. But in the two verses that follow the ascription of holiness, we find the sum of the whole. ‘Thou stretchedst out Thy right hand: the earth swallowed them.’ ‘The Lord looked forth upon the host of the Egyptians from the pillar of fire and discomfited them.’ This is the glory of Holiness as judgment and destruction of the enemy. ‘Thou in Thy mercy hast led Thy people which thou hast redeemed. Thou hast guided them in Thy strength to the habitation of Thy Holiness.’ This is the glory of Holiness in mercy and redemption—a Holiness that not only delivers but guides to the habitation of holiness, where the Holy One is to dwell with and in His people. In the inspiration of the hour of triumph it is thus early revealed that the great object and fruit of redemption, as wrought out by the Holy One, is to be His indwelling: with nothing short of this can the Holy One rest content, or the full glory of His Holiness be made manifest.
And now, observe further, how, as it is in the [p58] redemption of His people that God’s Holiness is revealed, so it is in the song of redemption that the personal ascription of Holiness to God is found. We know how in Scripture, after some striking special interposition of God as Redeemer, the special influence of the Spirit is manifested in some song of praise. It is remarkable how it is in these outbursts of holy enthusiasm, God is praised as the Holy One. See it in the song of Hannah (1 Sam. ii. 2), ‘There is none holy as the Lord.’ The language of the Seraphim (Isa. vi.) is that of a song of adoration. In the great day of Israel’s deliverance the song will be, ‘The Lord Jehovah is become my strength and song. Sing unto the Lord, for He hath done excellent things. Cry aloud and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.’ Mary sings, ‘For He that is mighty hath done great things to me: and holy is His name.’ The book of Revelation reveals the living creatures giving glory and honour and thanks to Him that sitteth on the throne; ‘and they have no rest day and night, saying, Holy, holy, holy is the Lord God, the Almighty, which was, and which is, and which is to come.’ And when the song of Moses and of the Lamb is sung by the sea of glass, it will still be, ‘Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ It is in the moments of highest inspiration, under the fullest manifestation of God’s redeeming power, that His servants speak of His Holiness. In Ps. [p59] xcvii. we read, ‘Rejoice in the Lord, ye righteous, and give thanks at the remembrance of His Holiness.’ And in Ps. xcix., which has, with its thrice repeated holy, been called the echo on earth of the Thrice Holy of heaven, we sing—
Let them praise Thy great and terrible name.
Holy is He.
Exalt ye the Lord our God,
and worship at His footstool:
Holy is He.