Only here do we read of seraphim: elsewhere we read of cherubim (Gen. iii. 24; Ezek. x. 1–22, &c.); and of living ones (Rev. iv. 6–8). From the fact that these “living ones” in some respects resemble both the “seraphim” of Isaiah and the “cherubim” of Ezekiel, some eminent scholars believe these are three names for one order of beings. Others, with whom we are disposed to sympathise, believe that the two names “cherubim” and “seraphim” really indicate two orders of spiritual intelligences, resembling each other, yet distinct. Whether the “living ones” of the Apocalypse are cherubim, or seraphim, or a third order of exalted ministers of the Most High, is a question concerning which we cannot speak confidently.

Scholars are divided as to the significance of the name “seraphim:” some derive the word from a root signifying to burn, others from a root signifying to be exalted.

But there can be no question that the descriptions of the “seraphim,” the “cherubim,” and the “living ones” are symbolical; the terms employed are figures adapted to convey to our minds true descriptions of beings of whom a literal description would now be unintelligible by us.[1] “Wings” are symbols of swiftness:[2] here the symbol is triplicated to indicate the exceeded swiftness—the immense energy—of these messengers of God (Ps. civ. 4). “With twain he covered his face,” in token of humility. “With twain he covered his feet,” in token of reverence. “With twain he did fly,” in token of readiness to do God’s will—three points in which we should strive evermore to resemble these exalted intelligences.

To them is granted an immediate vision of God, and the effect upon them is expressed by their song: “Holy,” &c.

II. Consider next this Song of the Seraphim. 1. They acknowledge God as “the Lord of hosts.”[3] This term in its first use in human language referred to the sun, moon, and stars (Gen. ii. 1; Neh. ix. 6, &c.). Thus considered, how wonderful are the conceptions which are opened out to us of the Divine power and glory! (Isa. xi. 2–6). But it includes also those thousands of thousands of exalted intelligences who hearken to His word and do His pleasure. “A great King” is the Lord our God! 2. They teach us that the glory of God is co-extensive with His works. All that Isaiah saw was that God’s glory filled the temple: what they saw was that His glory filled the earth. “The whole earth,” &c. 1. This declaration is true, if we think of Him as the God of nature. Everything that He has made is “good.” Even a snowflake shows forth His glory. Science is a servant of God, and is teaching us to understand somewhat of the wondrousness and beneficence of His works. 2. It is true if we think of Him as the God of providence. Human history, comprehensively and thoughtfully considered, shows that, while men are free, they are yet under the control of One who rules over all in the interests of righteousness and truth (Ps. lxxvi. 10; Isa. x. 5–7, &c.). To angelic intelligences how profoundly interesting must be the problems which God is working out in the government of this world! (Rev. xv. 3). 3. It is true even if we think of Him as the God of redemption. Possibly (though perhaps not probably) this earth is the only sphere in which His glory in this respect is manifested. But here it is manifested in the mission and work of His Son (Eph. iii. 10). Even where the Gospel has not yet been proclaimed there are senses in which His glory as the God of redemption is manifested: even there, for Christ’s sake, He is patient with sinners, He strives with them by His Spirit, He is preparing them for the future triumphs of the Cross. The history of our race, when it shall be seen as a whole, will all redound to His glory as the God of redemption.[4] 3. In the holiness of God the seraphim find the supreme subject for adoration and song: Holy, &c. Other attributes of the Most High are the themes of their thought and worship, but it is His holiness that excites their most rapturous praise. Why? 1. They have never needed His mercy; it is reserved for us to sing the sweet song of redeeming grace. On account of our redemption they rejoice (Luke xv. 10), but doubtless they rejoice in it most because the mercy shown us is a holy mercy; it was so shown as to solve some of the profoundest moral problems, and so as to leave untouched the principle of righteousness on which God’s throne eternally abides (Rom. iii. 26). Not having needed that mercy themselves, it is natural that they should rather magnify the holiness which had been shown in it and which is the need of all. 2. It is the holiness of God that gives value to all His other attributes. They are valuable only because they are directed by unswerving holiness. The holiness of God is the foundation of the peace, and joy, and the love of the moral universe. Were God not holy, even hell itself would be a more awful abode; for then to all its other woes would be added the possibility of suffering inflicted in mere vindictiveness. We also are called to join in the song of the seraphim (Ps. xxx. 4, xcvii. 12): let us beseech Him so to sanctify us by His Spirit, that in our lips the song may not be a sacrilege!

III. The Effects of the Song. 1. “The posts of the door moved at the voice of him that cried.”[5] A symbol this of the constant effects of the proclamation of truth. At every new announcement of it earthly things that seem most solid shake, and many of them totter and fall and disappear (2 Cor. x. 4; Heb. xii. 26–28). 2. And the house was filled with smoke. In response to the worship of the seraphim the temple became so completely filled with the Divine glory that the radiance overpowered the prophet’s vision. What he calls “smoke” was excess of light (1 Kings viii. 10–12; Rev. xv. 8).[6] So would it be with us were our craving for a fuller manifestation of God in His works and word granted. We have as much light now as we can bear. A fuller revelation would only dazzle, confuse, and blind us. The time is to come when we shall see God “as He is,” but this will then be possible, because “we shall be like Him;” and that time is not yet!

FOOTNOTES:

[1] “Above the throne stood the seraphim. Each one had six wings. With twain he covered his face, and with twain he covered his feet, and with twain he did fly.” The sense of awe increasing with the clearness and purity of a spirit and with the nearness of its approach to God; the face being veiled which receives the light for Him, and most covets to behold Him; the absence of all which to display their own perfection in spirits who are perfect; the freedom and willingness to go anywhere, to do any errands of mercy; these are some of the more obvious thoughts which the study of this vision suggests. There are others which lie hidden, which we may have a glimpse of from time to time, and which words might mar. For it is true of earthly symbols, still more of heavenly visions, that they are meant to carry us out of words and above words.—F. D. Maurice.

[2] Among the ancients, Mercury, the messenger of Jupiter, was always represented with wings.—Barnes.

[3] This title of Jehovah, with some variations, is found upwards of 160 times in the Old Testament. The meaning of the word hosts is doubtless the same as that of army in Dan. iv. 35, and includes all the myriads of holy angels who people the celestial spheres, as in 1 Kings xxii. 19 the host of heaven were seen by Micaiah standing round the throne of God. So in Ps. ciii. 21, cxlviii. 2, the hosts of God are His angels. (Comp. Deut. xxxiii. 2.) By a light metonymy, or may be in a slightly different sense, the host of heaven designates the heavenly spheres themselves (Gen. ii. 1; Deut. iv. 19, xvii. 3; Isa. xxxiv. 4, &c.). It is probably with reference to the idolatrous worship of the host of heaven that the title of the Lord of hosts was given to the true God, as asserting His universal supremacy. (See Neh. ix. 6.) In the New Testament, the phrase occurs only once, James v. 4, the Lord of Sabaoth. In Rom. ix. 29, it is a quotation from Isaiah.—Professor Rawlinson.