But while the one verse of the antiphon reiterates what Jehovah of hosts is in Himself, the other describes what He is in revelation. _The whole earth is full of His glory._ Glory is the correlative of holiness. Glory is that in which holiness comes to expression. Glory is the expression of holiness, as beauty is the expression of health. If holiness be as deep as we have seen, so varied then will glory be. There is nothing in the earth but it is the glory of God. _The fulness of the whole earth is His glory_, is the proper grammatical rendering of the song. For Jehovah of hosts is not the God only of Israel, but the Maker of heaven and earth, and not the victory of Israel alone, but the wealth and the beauty of all the world is His glory. So universal an ascription of glory is the proper parallel to that of absolute Godhead, which is implied in holiness.
II. THE CALL (vv. 4-8).
Thus, then, Isaiah, standing on earth, on the place of a great sin, with the conscience of his people's evil in his heart, and himself not without the feeling of guilt, looked into heaven, and beholding the glory of God, heard also with what pure praise and readiness of service the heavenly hosts surround His throne. No wonder the prophet felt the polluted threshold rock beneath him, or that as where fire and water mingle there should be the rising of a great smoke. For the smoke described is not, as some have imagined, that of acceptable incense, thick billows swelling through the temple to express the completion and satisfaction of the seraphs' worship; but it is the mist which ever arises where holiness and sin touch each other. It has been described both as the obscurity that envelops a weak mind in presence of a truth too great for it, and the darkness that falls upon a diseased eye when exposed to the mid-day sun. These are only analogies, and may mislead us. What Isaiah actually felt was the dim-eyed shame, the distraction, the embarrassment, the blinding shock of a personal encounter with One whom he was utterly unfit to meet. For this was a personal encounter. We have spelt out the revelation sentence by sentence in gradual argument; but Isaiah did not reach it through argument or brooding. It was not to the prophet what it is to his expositors, a pregnant thought, that his intellect might gradually unfold, but a Personal Presence, which apprehended and overwhelmed him. God and he were there face to face. _Then said I, Woe is me, for I am undone, because a man unclean of lips am I, and in the midst of a people unclean of lips do I dwell; for the King, Jehovah of hosts, mine eyes have beheld._
The form of the prophet's confession, _uncleanness of lips_, will not surprise us as far as he makes it for himself. As with the disease of the body, so with the sin of the soul; each often gathers to one point of pain. Every man, though wholly sinful by nature, has his own particular consciousness of guilt. Isaiah being a prophet felt his mortal weakness most upon his lips. The inclusion of the people, however, along with himself under this form of guilt, suggests a wider interpretation of it. The lips are, as it were, the blossom of a man. _Grace is poured upon thy lips, therefore God hath blessed thee for ever. If any man offend not in word, the same is a perfect man, able to bridle the whole body also._ It is in the blossom of a plant that the plant's defects become conspicuous; it is when all a man's faculties combine for the complex and delicate office of expression that any fault which is in him will come to the surface. Isaiah had been listening to the perfect praise of sinless beings, and it brought into startling relief the defects of his own people's worship. Unclean of lips these were indeed when brought against that heavenly choir. Their social and political sin--sin of heart and home and market--came to a head in their worship, and what should have been the blossom of their life fell to the ground like a rotten leaf beneath the stainless beauty of the seraphs' praise.