The poem next describes the overthrow of the enemy: the heavy plunge of men in armour into the deeps, the arm of the Lord dashing them in pieces, His “fire” consuming them, while the blast of His nostrils is the storm which “piles up” the waters, solid as a wall of ice, “congealed in the heart of the sea.” Then the singers exultantly rehearse the short panting eager phrases, full of greedy expectation, of the enemy breathless in pursuit—a passage well remembered by Deborah, when her triumphant song closed by an insulting repetition of the vain calculations of the mother of Sisera and “her wise ladies.” The eleventh verse is remarkable as being the first announcement of the holiness of God. “Who is like unto Thee, glorious in holiness?” And what does holiness mean? The Hebrew word is apparently suggestive of “brightness,” and the two ideas are coupled by Isaiah (x. 17): “The Light of Israel shall be for a fire, and his Holy One for a flame.” There is indeed something in the purity of light, in its absolute immunity from stain—no passive cleanness, as of the sand upon the shore, but intense and vital—and in its remoteness from the conditions of common material substances, that well expresses and typifies the lofty and awful quality which separates holiness from mere virtue. “God is called the Holy One because He is altogether pure, the clear and spotless Light; so that in the idea of the holiness of God there are embodied the absolute moral purity and perfection of the Divine nature, and His unclouded glory” (Keil, _Pent._, ii. 99). In this thought there is already involved separation, a lofty remoteness. And when holiness is attributed to man, it never means innocence, nor even virtue, merely as such. It is always a derived attribute: it is reflected upon us, like light upon our planet; and like consecration, it speaks not of man in himself, but in his relation to God. It expresses a kind of separation to God, and thus it can reach to lifeless things which bear a true relation to the Divine. The seventh day is thus “hallowed.” It is the very name of the “Holy Place,” the “Sanctuary.” And the ground where Moses was to stand unshod beside the burning bush was pronounced “holy,” not by any concession to human weakness, but by the direct teaching of God. Very inseparable from all true holiness is separation from what is common and unclean. Holy men may be involved in the duties of active life; but only on condition that in their bosom shall be some inner shrine, whither the din of worldliness never penetrates, and where the lamp of God does not go out.