Angels around the mercy seat; God's face and ways beyond sight
Cyril: …Father except through me’ (John 14:6). Yet even though the only-begotten Word of God became like us, lowering himself into humanity and self-emptying (Philippians 2:7), it still belongs to him by nature to be thought of in the glory that befits God and to exist in the heights that are above creation, just as he did, of course, before the flesh. That is why the cherubim stand around the mercy seat, covering it with their wings, turned toward it and always keeping their faces fixed on it (Exodus 25:20); and their station on the right and on the left is a clear proof that they are its guard of honor. And the fact that the cherubim always look toward the mercy seat seems to hint at how intent, and, as it were, insatiable, the highest powers are in beholding God.
The prophet Isaiah, too, portrays the Son in the form proper to him, saying, ‘I saw the Lord of hosts sitting on a throne, high and lifted up, and seraphim stood around him’ (Isaiah 6:1–2); and he says that six wings had grown on each, and that with two they covered the feet, with two the faces, and with the others they flew (Isaiah 6:2). If someone thinks that the seraphim were covering the face of God, and his feet too, there is nothing unreasonable in taking it so. For if we put the meaning of the word ‘seraphim’ into Greek, we shall find that it signifies a fullness of knowledge, or an outpouring of wisdom. By their posture, then, these all-wise and highest powers hint very clearly that it is not lawful for God’s face to be seen by anyone. For the nature that is beyond all understanding is wholly beyond sight, and ‘dwells in unapproachable light’ (1 Timothy 6:16), in the words of blessed Paul; and ‘no one shall see the face of God and live’ (Exodus 33:20), as God rightly told the most holy Moses. Nor could anyone know his footsteps and his ways. For it is written, ‘O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments, and how untraceable his ways!’ (Romans 11:33) Blessed David, too, sings and strikes up a wise song: ‘Your way is in the sea, and your paths in many waters, and your footsteps will not be known’ (Psalm 77:19). For just as no one could see a track in water, whether of a man, perhaps, or of a ship, or of the creatures that swim in it, so no one could make out the divine and ineffable ways. The feet would be a type of these ways.
But if someone should suppose that the holy seraphim cover their own faces and feet with their wings, let us understand that it is not lawful to see the beginning or the end of the wisdom, or knowledge, that concerns God. For it too is beyond grasp, and beyond the human mind. The beginning of every body is the head, and its end the feet. So the mercy seat is Christ, who, even when he appeared in the flesh, is no less God and Lord, by nature and in truth, and has even the highest powers standing around him in a circle as servants. And the sacred word also tells us somewhere that after Satan withdrew, giving up his testing of Christ when he had fasted for us, angels came and served him (Matthew 4:11). For ‘they are ministering spirits…
Greek
Πατέρα, εἰ μὴ δι' ἐμοῦ.» Πλὴν εἰ καὶ γέγονε καθ' ἡμᾶς, καθιεὶς ἑαυτὸν εἰς ἀνθρωπότητά τε καὶ κένωσιν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ἀλλ' ἔστι καὶ ἴδιον αὐτοῦ φυσικῶς τὸ ἐν δόξῃ νοεῖσθαι τῇ θεοπρεπεῖ, καὶ ἐν ὑπεροχαῖς ὑπάρχειν ταῖς ὑπὲρ τὴν κτίσιν, καθάπερ ἀμέλει καὶ πρὸ τῆς σαρκός. Διὰ τοῦτο τὰ Χερουβὶμ περιεστᾶσι τὸ ἱλαστήριον, πυκάζοντα ταῖς πτέρυξι, καὶ πρὸς αὐτὸ τετραμμένα, καὶ ἀεὶ τὸ πρόσωπον ἐπερείδοντα, καὶ δορυφορίας μὲν ἀπόδειξις ἐναργὴς, ἡ εἰς δεξιά τε καὶ εὐώνυμα στάσις. Τὸ δὲ τῶν ἀνωτάτω δυνάμεων οἱονεί πως ἔντονόν τε καὶ ἀκόρεστον εἰς θεοπτίαν, ὑπεμφαίνειν ἔοικεν, τὸ βλέπειν ἀεὶ τὰ Χερουβὶμ ἐπὶ τὸ ἱλαστήριον. Ἐν τῷ ἰδίῳ δὲ σχήματι γράφει τὸν Υἱὸν καὶ ὁ προφήτης Ἡσαΐας, λέγων· «Εἶδον τὸν Κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ Σεραφὶμ εἱστήκεσαν κύκλῳ αὐτοῦ,» καὶ ἓξ μὲν ἑκάστῳ πτέρυγας ἐκπεφυκέναι, φησὶ, καλύπτειν δὲ αὐτὰ, ταῖς μὲν δυσὶ τοὺς πόδας, ταῖς δὲ δυσὶ τὰ πρόσωπα, πέτεσθαι δὲ ταῖς ἑτέραις. Καὶ εἰ μὲν οἴοιτό τις ὅτι τὸ τοῦ Θεοῦ πρόσωπον, καὶ μὴν καὶ τοὺς πόδας κατεκάλυπτον τὰ Σεραφὶμ, οὐδὲν ἀπεικὸς ἐννοεῖν τι τοιοῦτον. Μετατρέποντες γὰρ εἰς Ἑλλήνων φωνὴν, τοῦ Σεραφὶμ τὴν δήλωσιν, γνώσεως πληθυσμὸν ἤτοι σοφίας χύσιν σημαινομένην εὑρήσομεν. Ὑπεμφαίνουσι τοιγαροῦν τῷ σχήματι καὶ μάλα σαφῶς, αἱ πάνσοφοί τε καὶ ἀνωτάτω δυνάμεις, ὅτι Θεοῦ πρόσωπον οὐ θέμις ὁρᾶσθαι πρός τινος. Ἄποπτος γὰρ παντελῶς ἡ ὑπὲρ πάντα νοῦν ἐστι φύσις, καὶ φῶς ἀπρόσιτον οἰκεῖ, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, καὶ «Οὐδεὶς ὄψεται Θεοῦ πρόσωπον, καὶ ζήσεται,» κατά γε τὸ παρ' αὐτοῦ πρὸς Μωσέα τὸν ἱερώτατον εἰρημένον ὀρθῶς. Ἀλλ' οὐδ' ἄν τις γνοίη τά τε ἴχνη καὶ τὰς ὁδοὺς αὐτοῦ. Γέγραπται γὰρ, «Ὦ βάθος πλούτου, καὶ σοφίας, καὶ γνώσεως Θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ!» Ψάλλει δὲ καὶ ὁ μακάριος Δαβὶδ, καὶ σοφὸν ἀνακρούει μέλος· «Ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται.» Ὥσπερ γὰρ οὐκ ἄν τις ἴδοι ἴχνος ἐν ὕδασιν, ἢ ἀνθρώπου τυχὸν ἢ νεὼς, ἢ τῶν ἐν αὐτοῖς νηχομένων, οὕτως οὐκ ἂν καταθρήσειέ τις θείας τε καὶ ἀποῤῥήτους ὁδούς. Ὧν ἂν εἶεν εἰς τύπον οἱ πόδες. Εἰ δὲ δὴ καὶ τὰ ἑαυτῶν πρόσωπα καὶ τοὺς πόδας καταπυκάζειν ταῖς πτέρυξιν ὑποτοπήσαιτό τις τὰ ἅγια Σεραφὶμ, ἐννοῶμεν ὅτι τῆς περὶ Θεοῦ σοφίας, ἤτοι γνώσεως ἀρχὴν ἢ τέλος ἰδεῖν οὐ θέμις. Ἀκατάληπτος γὰρ καὶ αὐτὴ, καὶ ὑπὲρ νοῦν ἐστι τὸν ἀνθρώπινον. Ἀρχὴ δὲ παντὸς σώματος, κεφαλή· τέλος δὲ οἱ πόδες. Τὸ ἱλαστήριον οὖν ἄρα Χριστὸς, ὃς καὶ ἐν σαρκὶ πεφηνὼς, οὐδὲν ἧττόν ἐστι Θεὸς, καὶ Κύριος, φύσει τε καὶ ἀληθῶς, περιεστώσας ἐν κύκλῳ δουλοπρεπῶς καὶ αὐτὰς ἔχων τὰς ἀνωτάτω δυνάμεις. Ἔφη δέ που καὶ λόγος ἡμῖν ἱερὸς, ὡς μετά γε τὸ ἐκστῆναι τὸν Σατανᾶν τὴν ἐν Χριστῷ μεθέντα πεῖραν, ὅτε νενήστευκεν ὑπὲρ ἡμῶν, ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ· «Πνεύματα γάρ εἰσι λει