THE SERAPHIM AND THEIR SONG
Isaiah 6:2-4. And above it stood the seraphim, &c.
I. THE SERAPHIM.—The Scriptures disclose to us the fact that there is a spiritual world, vast and variously populated, superior to this world, yet connected with it and exerting upon it powerful influences. Little beyond the fact is made known to us; few details are granted us; yet glimpses into it have been vouchsafed, and among the most interesting and instructive of them is our text.
Only here do we read of seraphim: elsewhere we read of cherubim (Genesis 3:24; Ezekiel 10:1-22, &c.); and of living ones (Revelation 4:6-8). 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 also 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 [730] “Wings” are symbols of swiftness [733] here the symbol is triplicated to indicate the exceeded swiftness—the immense energy—of these messengers of God (Psalms 104:4). “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.
[730] “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 its light from Him, and most covets to behold Him; the absence of all wish 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.
[733] Among the ancients, Mercury, the messenger of Jupiter, was always represented with wings.—Barnes.
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.” [736] This term in its first use in human language referred to the sun, moon, and stars (Genesis 2:1; Nehemiah 9:6, &c.). Thus considered, how wonderful are the conceptions which are opened out to us of the Divine power and glory! (Isaiah 11:10.) 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 (Psalms 76:10; Isaiah 10:5-7, &c.). To angelic intelligences how profoundly interesting must be the problems which God is working out in the government of this world! (Revelation 15:3.)
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 (Ephesians 3:10). 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 [739]
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 15:10), 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 (Romans 3:26). Not having needed that mercy themselves, it is natural that they should rather magnify the holiness which has 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, the 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 (Psalms 30:4; Psalms 97:12): let us beseech Him so to sanctify us by His Spirit, that in our lips the song may not be a sacrilege!
[736] This title of Jehovah, with some variations, is found upwards of 260 times in the Old Testament. The meaning of the word hosts is doubtless the same as that of army in Daniel 4:35, and includes all the myriads of holy angels who people the celestial spheres, as in 1 Kings 22:19 the Host of Heaven were seen by Micaiah standing round the throne of God. So in Psalms 103:21; Psalms 148:2, the Hosts of God are His angels. (Comp. Deuteronomy 33:2.) By a slight metonymy, or may be in a slightly different sense, the Host of Heaven designates the heavenly spheres themselves (Genesis 2:1; Deuteronomy 4:19; Deuteronomy 17:3; Isaiah 34:4, &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 Nehemiah 9:6.) In the New Testament the phrase occurs only once, James 5:4, the Lord of Sabaoth. In Romans 9:29, it is a quotation from Isaiah.—Professor Rawlinson.
[739] Sin has already served, as all things must, to bring into view more clearly the glory of God, for had there been no sin there could have been no mercy; and in its punishment, its overthrow, and its extirpation, His glory will be yet more signally displayed. Hercules could never have been deified, if there had been no monsters to overcome. True is the seraph’s song even now, but it shall be more manifestly and gloriously true in that day, so surely and swiftly drawing nigh, when Christ shall have subdued all enemies unto Him, and God shall be All in all.—R. A. B.
The vision reaches its highest point in the cry, Holy, holy, holy! It is the holiness of God which the seraphim proclaim, that which cannot be represented to the eye, that of which descriptions and symbols furnish no image. It is that holiness which fills not the heaven of heavens only but the whole earth, seeing that was made very good, seeing that in its order and constitution it was still perfectly good, though men defiled it by their deeds, though the habitations of cruelty were set up in the midst of it—F. D. Maurice.
III. THE EFFECTS OF THE Song of Song of Solomon 1. “The posts of the door moved at the voice of Him that cried” [742] 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 Corinthians 10:4; Hebrews 12:26-28).
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 8:10-12; Revelation 15:8) [745] 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!
[742] The voice of the seraphim at this time was so loud and melodious, and the power of their heavenly music was so great, when extolling the holiness and glory of Jehovah, that the posts, with the lintel of the door of the temple, seemed to tremble, to be shaken in the place where they stood, or loosed from their place. This was a very surprising effect (though seen only in vision); for these posts were so large and strong, that they supported gates of brass which are said to have required twenty men to shut them, on account of their ponderous weight.—Macculloch.
[745] Delitzsch thus gives the usual interpretation of this clause: The house was filled with smoke. Many compare this with the similar occurrence in connection with the dedication of Solomon’s temple (1 Kings 8:10); but Drechsler is correct in stating that the two cases are not parallel, for there God simply attested His own presence by the cloud of smoke behind which He concealed Himself, whereas here there was no need of any such self-attestation. Moreover, in this instance God does not dwell in the cloud and thick darkness, whilst the smoke is represented as the effect of the songs of praise in which the seraphim have joined, and not of the presence of God. The smoke arose from the altar of incense mentioned in Isaiah 6:6. But when Drechsler says that it was the prayers of saints (as in Revelation 5:8; Revelation 8:3-4), which ascended to the Lord in the smoke, this is a thought which is quite out of place here. The smoke was the immediate consequence of the seraph’s song of praise.