Seraphim:
mentioned in Isa 6:2, 3, 6, 7. This word means fiery ones, in allusion, as is supposed, to their burning love. They are represented as "standing" above the King as he sat upon his throne, ready at once to minister unto him. Their form appears to have been human, with the addition of wings. (See ANGELS.) This word, in the original, is used elsewhere only of the "fiery serpents" (Num 21:6,8; Deu 8:15; Isa 14:29; 30:6) sent by God as his instruments to inflict on the people the righteous penalty of sin.
Seraphim:
burning; fiery
Seraphim:
ser'-a-fim (seraphim): A plural word occurring only in Isa 6:2 ff-Isaiah's vision of Yahweh. The origin of the term in Hebrew is uncertain. Saraph in Nu 21:6; Isa 14:29, etc., signifies a fiery serpent. A Babylonian name for the fire-god, Nergal, was Sharrapu. In Egypt there have been found eagle-lion-shaped figures guarding a grave, to which is applied the name seref. The equivalent English term is "griffin."
It is probable enough that popular mythology connected fire with the attendants of the deity in various ways among different peoples, and that burning lies at the base of the idea in all these suggested etymologies. It remains, however, that in Isaiah's use there is nothing of the popular legend or superstition. These seraphim are august beings whose forms are not at all fully described. They had faces, feet, hands and wings. The six wings, in three pairs, covered their faces and feet in humility and reverence, and were used for sustaining them in their positions about the throne of Yahweh. One of them is the agent for burning (with a coal off the altar, not with his own power or person) the sin from the lips of the prophet.
Seraphim are in Jewish theology connected with cherubim and ophanim as the three highest orders of attendants on Yahweh, and are superior to the angels who are messengers sent on various errands. As the cherubim in popular fancy were represented by the storm-clouds, so the seraphim were by the serpentine flashes of the lightning; but none of this appears in Isaiah's vision.
In the New Testament the only possible equivalent is in "the living ones" ("beasts" of the King James Version) in Re 4; 5, etc. Here, as in Isaiah, they appear nearest Yahweh's throne, supreme in praise of His holiness.
Written by William Owen Carver
Seraphim:
(burning, glowing) an order of celestial beings, whom Isaiah beheld in vision standing above Jehovah as he sat upon his throne (Isaiah 6:2). They are described as having each of them three pairs of wings, with one of which they covered their faces (a token of humility); with the second they covered their feet (a token of respect); while with the third they flew. They seem to have borne a general resemblance to the human figure, verse 6. Their occupation was two fold to celebrate the praises of Jehovah's holiness and power, verse 3 and to act as the medium of communication between heaven and earth, verse 6.
Angel:
a word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luk 7:24; 9:52), of prophets (Isa 42:19; Hag 1:13), of priests (Mal 2:7), and ministers of the New Testament (Rev 1:20).
It is also applied to such impersonal agents as the pestilence (2Sa 24:16,17; 2Ki 19:35), the wind (Psa 104:4).
But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen 32:24,30), to Joshua at Gilgal (Jos 5:13,15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God.
(1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Jdg 13:1-21; Mat 28:2-5; Hbr 1:4, etc.
These superior beings are very numerous. "Thousand thousands," etc. (Dan 7:10; Mat 26:53; Luk 2:13; Hbr 12:22,23). They are also spoken of as of different ranks in dignity and power (Zec 1:9,11; Dan 10:13; 12:1; 1Th 4:16; Jud 1:9; Eph 1:21; Col 1:16).
(2.) As to their nature, they are spirits (Hbr 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luk 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen 18:2; 19:1,10; Luk 24:4; Act 1:10), and the titles that are applied to them (Job 1:6; 38:7; Dan 3:25; Dan 3:28) and to men (Luk 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Mat 24:36; 1Pe 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Mat 25:41; Rev 12:7,9), and that they are "reserved unto judgement" (2Pe 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Psa 78:25). Angels never die (Luk 20:36). They are possessed of superhuman intelligence and power (Mar 13:32; 2Th 1:7; Psa 103:20). They are called "holy" (Luk 9:26), "elect" (1Ti 5:21). The redeemed in glory are "like unto the angels" (Luk 20:36). They are not to be worshipped (Col 2:18; Rev 19:10).
(3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Exd 12:23; Psa 104:4; Hbr 11:28; 1Cr 10:10; 2Sa 24:16; 1Ch 21:16; 2Ki 19:35; Act 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen 18; 19; 24:7,40; 28:12; 32:1). They appear to rebuke idolatry (Jdg 2:1-4), to call Gideon (Jdg 6:11,12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1Ki 19:5; 2Ki 6:17; Zech. 1-6; Dan 4:13,23; 10:10,13,20,21).
The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Mat 1:20; Luk 1:26-38), minister to him after his temptation and agony (Mat 4:11; Luk 22:43), and declare his resurrection and ascension (Mat 28:2-8; Jhn 20:12,13; Act 1:10,11). They are now ministering spirits to the people of God (Hbr 1:14; Psa 34:7; 91:11; Mat 18:10; Act 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luk 15:10). They bear the souls of the redeemed to paradise (Luk 16:22); and they will be the ministers of judgement hereafter on the great day (Mat 13:39,41,49; 16:27; 24:31). The passages (Psa 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.
The "angel of his presence" (Isa 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luk 1:19).
He is a cross pendant.
He is engraved with a unique Number.
He will mail it out from Jerusalem.
He will be sent to your Side.
Emmanuel
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