Professor: Rushdoony Dr. R.J.R.

Subject: Systematic Theology

Genre: Speech

Lesson: 15 of 19

Track: #15

Year:

Dictation Name: 15 The Seraphim

[Rushdoony] Let us worship God. Grace be unto you and peace from God our Father and the Lord Jesus Christ. This is the message which we heard from Him and declare unto you that God is light and in Him is no darkness at all. If we walk in the light as He is in the light we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin. Let us pray.

We come to Thee our Father according to Thy word and confident in prayer, for Thou hast commanded that we should come to Thee to cast our every care upon Thee and to make all our wants and wishes known to Thee through Jesus Christ, and so we come. We pray our Father for our country, deliver us from the hands of ungodly men, cleanse us and make us again a godly and a free people. We pray for Thy suffering saints the world over that Thou wouldst deliver them and confound the power of humanistic statism. Bless us in faithfulness to Thee, and grant now that by Thy word and by Thy word we may behold wondrous things out of Thy law. In Jesus name, amen.

Our scripture lesson is from Isaiah the sixth chapter, Isaiah six our subject The Seraphim.

“In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.

2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

3 And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.

4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

5 Then said I, Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:

7 And he laid it upon my mouth, and said, lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

8 Also I heard the voice of the Lord, saying, whom shall I send, and who will go for us? Then said I, Here am I; send me.

9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

11 Then said I, Lord, how long? And he answered, until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,

12 And the Lord have removed men far away, and there be a great forsaking in the midst of the land.

13 But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.” 

Our subject this morning is the seraphim. I wish my voice were up to the subject, but we’ll do the best we can in spite of this very bad chest cold. The seraphim appear only once in the entire Bible, in this chapter. The word here translated as “I saw the Lord also sitting upon a throne, high and lifted up and his train filled the temple.” That word temple can also be translated as palace, and by some scholars such as E.J. Young and J.A. Alexander it was in fact so translated. This is a vision of the throne, the palace of the universe, and the King the Lord of Host high and lifted up.

The remarkable fact is above it stood the seraphim. They are human in appearance but each one had six wings. We meet with the seraphim no-where else, but very obviously the seraphim are of paramount importance because they are throne attendants and their position is above the throne, above God, above it stood the seraphim. Now throne attendants first of all do not have very much significance in the world today because the throne in monarchies that exist is by and large meaningless. Monarchs are for the most part ornamental, symbolic, and hence a courtier no longer someone next to the throne to whom is delegated a vast amount of power. But this chapter is not talking about throne attendants or courtiers in any modern sense. Here is the throne of the government of the universe, and anyone next to the throne obviously has power. 

Then second, a very critical point is this, we will raise it now and then return to it later. In any court throughout history the throne attendants or courtiers were always on a lower level. The king looked down upon them. As a matter of fact an item of considerable protocol in Japan over the decades has been the fact that the emperor is short, and we have had a bad habit of sending particularly tall men to Japan as our ambassadors, especially just prior to World War II, it was a way of insulting the Japanese. It created problems when the ambassador was presented at court, because he was so tall. Thus over the generations, over the centuries, it has been important that the throne be above the courtiers, and certainly all others who come to the throne of government. But here we encounter the seraphim and we are plainly told above the throne stood the seraphim. So the seraphim clearly stood above God. 

R.K. Harrison has said of the seraphim that they were an order of angelic beings responsible for guardianship and worship. Also that they exercised an atoning ministry as in verse 5-7 when he is purged of his sins and his iniquity is taken away by the action of one of the seraphims. The seraphim thus are clearly ministers of state for the government of the whole universe. The cherubim whom we studied last week are under God, and He is depicted as riding upon the cherubim. In Psalm 18:10 God is portrayed as enthroned upon the cherubim, and also in I Samuel 4:4 and in many another verses. He is seated on the mercy seat in the holy of holies between the cherubim, but the seraphim are above God. They thus have a higher function then the cherubim. Even the ungodly king of Tyre could be compared to the cherubim because he exercised authority and government, and all who do so are compared to the cherubim by scripture. But no human being is compared to the seraphim, neither in their function nor in their station.

The seraphim in Isaiah six are portrayed giving an antiphonal praise and worship of God. One cried unto another and said “holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” E.J. Young, among others, has translated the second part of their antiphonal cry “the fullness of the earth is His glory.” Young calls attention to the fact that there is in theology a distinction made betweens God’s essential glory, and His glory as revealed in creation. And then Young noted “what is God’s glory? It is the revelation of His attributes by regarding the universe which He has created we behold His glory, His perfection, and his attributes. The revelation of God in the creative universe His declarative glory, is sufficient to convince men of God’s holiness, righteousness and justice as well as of his almighty power, so that man is without excuse.”

With respect to the same phrase the fullness of the earth, the whole earth, Calvin commented and I quote “literally it is the fullness of the whole earth, which might be understood to refer to the fruits and animals and manifold riches with which God has enriched the earth; and might convey this meaning. That in the ornaments and great variety of furniture of the world the glory of God shines because they are so many proofs of a Fathers love; but the more simple and natural interpretation is that the glory of God fills the whole earth, or is spread through every region of the earth. There is also I think an implied contrast by which he put down the foolish boasting of the Jews who thought that the glory of God was no-where to be seen but among themselves and wished to have it shut up within their own temple. But Isaiah shows that it is so far from being confined to so narrow limits that it fills the whole earth; and to this agrees the prophesy which immediately follows in verse ten about the blinding of the peoples, which opened up for the Gentiles admission unto the church of God; for they occupied that place which the Jews had forsaken and left empty.” One could say that Calvin’s statement could be applied today to the nations and to churches which seem to feel that the glory of God and the fullness of his revelation is limited to their church, or to their people or their race, and so we have the same sin repeated. 

This praise of God by the seraphim calls attention to the transcendent and total power and authority of God the creator king. The purification and atonement exercised by the seraphim is not an independent function. They are attendants of the throne, they govern who approaches the throne, and God’s terms require atonement before man approaches God. The commission to Isaiah in verse 9-13 is judgment, captivity, and then the restoration of a remnant is to be proclaimed. The preparation is purging and atonement, for Isaiah and for the people. Now the role of the cherubim which we studied last week is oriented to history and to man. The cherubim guarded the gates of paradise after mans fall. Under their power and authority man is to move to paradise regained, to a new a wor