vi. 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_
(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!