3708. “你必向海, 向东突破” 表良善的无限延伸, “向北向南” 表真理的无限延伸, 因而表良善与真理的一切状态. 这从 “突破”, “海” 或 “西”, “东”, “北” 和 “南” 的含义清楚可知: “突破” 是指延伸, 在此是指无限延伸, 因为它论及主; “海” 或 “西” 是指良善, 不过这良善还是模糊的, 因而仅仅处于起始阶段; “东” 是指明亮, 因而完善的良善; “北” 是指仍笼罩在模糊中的真理; “南” 是指沐浴在光明中的真理.

在圣言中, 许多经文都提到了 “海” 或 “西”, “东, “北”, “南”. 但由于迄今为止, 没有人知道这些词和圣言中的其它词一样, 都具有一个内义; 就内义而言, 它们并不是指字义的世俗事物, 而是指属灵和属天之物; 在至高意义上是指属于主自己的神性事物; 因此, 除了 “西”, “东”, “北”, “南” 仅仅是指这个世界的四个方位, 朝这些方位 “突破” 是指增多外, 人还能知道什么? 而事实上, 这些词并非表示四个方位或任何国民的增多, 而表示良善与真理的状态及其延伸. 这一点从提及它们的所有经文, 尤其先知书中的经文可以看出来. 天上的人完全不知道什么是西, 东, 北, 南, 因为那里的太阳, 也就是主, 和世上的太阳不一样. 世上的太阳升起, 落下, 在正午时抵达它的最高点, 在夜间则抵达它的最低点. 而天上的太阳一直是可见的, 不过, 是照着那些从它接受光之人的状态而显现的, 因为它的光含有智慧和聪明在里面 (参看1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643节). 因此, 它照着每个人智慧和聪明的状态而显现. 对那些处于良善与真理的人来说, 它显为热和光, 不过是属天和属灵的热和光, 如同我们世上正在升起和正午时的太阳; 但对那些没有处于良善与真理的人来说, 这太阳则如同我们世上正在落下和夜间时的太阳. 由此可见, 就圣言的内义而言, “东, 南, 西, 北” 表示良善与真理的状态.

要知道, 圣言不仅用我们所说的这四个方位来描述良善与真理的状态, 还用春, 夏, 秋, 冬这个四季节或状态, 以及早晨, 中午, 傍晚和夜间这四个时辰或状态来描述. 用这些是为了同样的目的; 但当所论述的主题是良善与真理的延伸时, 经上也用这四个方位来描述它. 至于每个方位具体表示什么, 这从圣言中提及它们的经文可以看出来. “东” 表示主同, 也表示出自主的爱与仁之善, 这在前面已经说明 (101, 1250, 3249节); “南” 表示沐浴在光明中的真理 (1458, 3195节).

但 “西” 和 “北” 的正面意义表示什么, 反面意义又表示什么, 这从以下经文可以看出来, 以赛亚书:

不要害怕, 因我与你同在! 我必领你的种从东方来, 又从西方招聚你. 我要对北方说, 交出来! 对南方说, 不要拘留! 将我的众子从远方带来, 将我的众女从地极领回. (以赛亚书 43:5-6)

这论及一个新的属灵教会, 该教会在此由 “雅各” 和 “以色列” 来表示. “领种从东方来” 和 “从西方招聚” 表那些处于良善的人; “对北方说, 交出来! 对南方说, 不要拘留” 表那些处于真理的人.

诗篇:

愿耶和华的赎民说这话, 就是他从敌人手中所救赎的, 从各地, 从东, 从西, 从北, 从海所招聚来的. 他们在旷野荒途漂流, 寻不见可住的城邑. (诗篇 107:2-4)

这论及那些对良善与真理一无所知的人. “从东, 从西” 表那些对良善一无所知的人, “从北, 从海” 表那些对真理一无所知的人. 对于那些不知道良善的人, 经上说 “他们在旷野漂流”; 对那些不知道真理的人, 经上说 “他们在荒途漂流”; 对那些既不知道良善, 也不知道真理的人, 经上说 “他们寻不见可住的城邑”. “城” 表构成真理的教义 (参看402, 2449, 2943, 3216节); “住” 论及良善 (2268, 2451, 2712节).

以赛亚书:

看哪! 这些从远方来; 看哪, 这些从北方, 从西方来; 这些从色尼姆地来. (以赛亚书 49:12)

“北方” 表那些在真理上处于模糊状态的人, “西方” 表那些在良善上处于模糊状态的人. 经上之所以说他们 “从远方来”, 是因为他们远离来自主的光.

阿摩司书:

看哪, 日子将到, 我必命饥荒降在地上. 他们必飘流, 从这海到那海, 从北边到东边, 往来奔跑寻求耶和华的话, 却寻不着. (阿摩司书 8:11-12)

“饥荒” 表认知的匮乏和不足 (1460, 3364节). “从这海到那海飘流” 表寻求能找到认知的地方, “海” 一般表认知 (参看28, 2850节). “从北边到东边, 往来奔跑” 表从那些处于模糊的认知到那些处于光明的认知. 显然, 此处所指的是认知, 因为经上说 “寻求耶和华的话, 却寻不着”.

耶利米书:

把这些话向北方宣告, 说, 耶和华说, 背道的以色列啊, 回转吧! 我必不向你们变脸, 因为我是慈爱的. 当那些日子, 犹大家要去往以色列家, 他们从北方之地一同来到我赐给你们列祖为业之地. (耶利米书 3:12, 18)

这论及来自外邦人当中的教会的恢复. “北方” 表那些不知道真理, 然而却过着良善生活的人. 显而易见, 此处并不是指北方, 也不是指北方之地, 因为以色列已不复存在.

又:

那领以色列人从北方之地上来的耶和华. (耶利米书 16:15)

“北方” 同样表对真理的无知.

又:

看哪, 我必将他们从北方之地领来, 把他们从地极招集起来, 在他们中间有瞎子, 瘸子. (耶利米书 31:8)

“北方之地” 表由于对真理的无知而对良善的无知. 由于迦南地代表主的国度, 由此也代表良善 (参看3705节), 迦南地境内的地方, 如锡安和耶路撒冷, 代表与真理联结的至内在的良善, 故远离那地的地方代表良善与真理上的模糊. 凡处于模糊状态的, 都被称为 “北方之地”, 还被称为 “地极”.

此外, 由于以光明从主所流出的一切良善都局限于人的模糊中, 故 “北方” 也被称为 “会众” (assembly或congregation), 如以赛亚书:

你心里曾说, 我要升到天上! 我要高举我的宝座在神众星以上; 我要坐在会众聚集的山上, 在北方的极处. (以赛亚书 14:13)

又:

门哪, 应当哀号! 城啊, 应当呼喊! 非利士啊, 你们全都熔化了! 因为有烟从北方出来, 他行伍中没有掉队的. (以赛亚书 14:31)

诗篇:

耶和华本为大! 在我们神的城中, 在祂的圣山上, 该受大赞美! 在北面的锡安山, 大君王的城, 为全地所喜悦. (诗篇 48:1-2)

又:

天属你, 地也属你; 世界和其中所充满的, 都为你所建立. 北方和右手方为你所创造. (诗篇 89:11-12)

此处 “北方” 表示那些更加远离良善与真理之光的人, “右手方” 表示那些更接近它们的人. 因为后者在主的右手方 (参看1274, 1276节).

撒迦利亚书:

我见有四辆车从两铜山中间出来. 套车的马有红的, 有黑的, 有白的, 还有带斑点的壮马, 天使说: 这些是天的四风, 是从全地之主面前出来的. 所有黑马都往北方去; 白马跟随其后; 有斑点的马往南方之地去. 他又呼叫我说, 看哪! 往北方之地去的, 已在北方之地使我的灵平息. (撒迦利亚书 6:1-8)

“从两铜山中间出来的四辆车” 表良善的教义事物. “车” 表教义事物, 这在别处已经说明; 而 “山” 表爱 (795, 1430, 2722节); 因此 “两山” 表两种爱, 即属天之爱, 也就是对主之爱, 以及属灵之爱, 也就是对邻之爱. “铜” 表源于存在于属世层里面的这些爱的良善 (425, 1551节); “马” 表认知之物, 因而表对善之教义事物的理解 (参看2760-2762, 3217节); “南方之地” 表那些拥有对良善与真理的认知之人 (1458, 3195节); “北方之地” 表那些不知道良善与真理, 但过着良善生活的人, 如正直的外邦人, 当一个新教会他们当中建立时, 经上就说神的灵 “平息”.

耶利米书:

却要指着那领以色列家的种从北方之地, 从我把他们赶逐到的各地上来的耶和华起誓, 他们必住在本地. (耶利米书 23:8)

“从北方之地出来” 表远离缘于对良善与真理的无知的模糊. 又:

铜与铁, 就是来自北方的铁, 岂能被折断呢? (耶利米书 15:12)

“铁” 表属世真理 (425, 426节), “铜” 表属世良善 (425, 1551节). 经上说, 这些来自 “北方”, 是因为它们源于属世层, 相对于其它层级, 属世层处于模糊的状态, 充当其它层级的终端. 这个预言并非表示铁与铜来自北方, 这是显而易见的, 无需解释; 因为如果意思真的是铁和铜来自北方, 那么神性在哪里? 事实上, 这与前后文有什么关系?

马太福音:

我又告诉你们: 从东从西, 将有许多人来, 与亚伯拉罕, 以撒, 雅各一同坐席. (马太福音 8:11; 路加福音 13:29)

“从东从西, 将有许多人” 表示那些拥有认知并过着良善生活的人, 以及那些处于模糊和无知状态的人, 因而表示那些在教会之内的人和那些在教会之外的人. 前面已经说明, 东和西表示表示良善的状态. “与亚伯拉罕, 以撒, 雅各一同坐席” 表示与主同在 (参看3305节). 先知书以同样的方式论及从东, 从西来, 将要与主同在其国度或教会里的人. 如以赛亚书:

我必领你的种从东方来, 又从西方招聚你. (以赛亚书 43:5)

又:

他们从西必敬畏耶和华的名, 从东必敬畏祂的荣耀. (以赛亚书 59:19)

又:

他们从日出之地到日落之处知道除了我以外, 没有别神. 我是耶和华! 没有别神. (以赛亚书 45:6)

又:

我从北方兴起一人, 他就来; 他必从日出之地呼求我的名. (以赛亚书 41:25)

此外, 东, 西, 南, 北具有这些含义从以下方面可以清楚看出来: 帐幕的建造; 以色列的安营和起行; 对迦南地的描述; 对新殿, 新耶路撒冷和对新地的描述. 帐幕的建造: 其中的一切事物都照四个方位排列的 (出埃及记 38章); 有在东面和西面的, 有在南面和北面的 (出埃及记 26:18, 20, 22, 27; 27:9, 12, 13); 灯台要对着桌子安在帐幕的南面, 但桌子要安在北面 (出埃及记 26:35; 40:22).

以色列人的安营和起行: 他们的安营和起行也是照着四个方位. 也就是说, 他们要对着会幕的四围安营, 犹大, 以萨迦和西布伦支派在东边; 流便, 西缅, 迦得支派在南边; 以法莲, 玛拿西, 便雅悯支派在西边; 但, 亚设, 拿弗他利在北边 (民数记 2:1至末尾). 此外, 利未人也是这样安营: 革顺二族在西边; 哥辖诸族在南边; 米拉利二族在北边; 摩西, 亚伦, 和亚伦的儿子要在帐幕前东边安营 (民数记 3:23-38). 存在于主国度中的天堂秩序照着良善与真理的状态而以这种方式被代表. 吹出大声的时候, 南边安的营要起行 (民数记 10:6). 甚至他们安营时所取的具体位置, 就是他们起行时所取的具体位置 (民数记 2:34).

对迦南地的描述: 摩西首先描述了它四围的边界, 即哪些在南角, 哪些在西角, 哪些在北角, 哪些在东角 (民数记 34:2-12); 拈阄分给各支派的土地也一样 (约书亚记 15至19章). 迦南境内的所有地方由此, 以及由居于迦南地的上古之人, 照着它们的方位, 距离和四方边界而变成代表和有意义的符号 (1607, 1866节).

对新殿, 新耶路撒冷, 新地的描述: 这些在以西结书中也是照着四个方位来描述的. 例如, 城的建立就是从南边开始的; 当论述城门时, 他说, 城门朝东, 北, 南 (以西结书 40:2, 6, 19, 20-46); 当论述殿的尺寸时, 他说, 它的门向北, 向南 (以西结书 41:11); 而外院朝北, 东, 南, 西 (以西结书 42:1, 4, 11, 16-19); 他还说, 耶和华以色列神的荣光从东路而来 (以西结书 43:1, 2, 4); 外院的门 (以西结书 44:1, 2, 4; 46:1, 9, 10, 19, 20); 圣地的边界 (以西结书 47章); 北界 (以西结书 47:15-17), 东界 (以西结书 47:18), 南界 (以西结书 47:19), 西界 (以西结书 47:20); 各支派按方位所得之地 (以西结书 48章); 圣耶路撒冷在东边, 北边, 南边和西边的城门 (启示录 21:13). 由此明显可知, 就内义而言, 圣物, 或圣物的代表照之排列的尘世四个方位并非表示这四个方位, 而表示主国度中良善与真理的状态.

但在反面意义上, “北” 和 “西” 表示虚假和邪恶. 这一点从以下经文可以看出来, 耶利米书:

耶和华的话第二次临到我说, 你看见什么? 我说, 我看见一个烧开的锅, 面向北. 耶和华对我说, 必有灾祸从北方发出, 临到这地的一切居民. 耶和华说, 看哪! 我要召北方列国的众族; 他们要来. (耶利米书 1:13-15)

又:

应当向锡安竖立大旗, 要聚集, 不要迟延! 因我必使灾祸与大毁灭从北方来到. (耶利米书 4:6)

又:

看哪, 有风声传来, 有大骚动从北方之地而来, 要使犹大城邑变为荒凉. (耶利米书 10:22)

又:

在提哥亚吹角, 因为有灾祸与大毁灭从北方张望. 看哪! 有一种民从北方之地而来, 并有一大民族被激动, 从地极来到. (耶利米书 6:1, 22)

又:

我就从耶和华的手中接了这杯, 给各民族喝; 就是耶路撒冷和犹大的城邑, 并耶路撒冷的君王, 又有埃及王法老, 并西方群众, 亚拉伯的诸王; 住旷野的西方诸王, 北方远近的诸王. (耶利米书 25:17-20, 24, 26)

又:

快跑的不能逃避, 勇士不能逃脱; 他们在北方幼发拉底河边绊跌仆倒. 像江河涨发的是谁呢? 埃及像江河涨发, 因他说, 我要涨发遮盖遍地, 我要毁灭城邑和其中的居民. 那日是主万军之耶和华的日子, 是报仇的日子, 因为主万军之耶和华有献祭的事, 就在北方之地, 幼发拉底河边. 埃及是肥美的母牛犊, 但出于北方的毁灭来到了! 埃及的女子必然蒙羞, 必交在北方人的手中. (耶利米书 46:6-8, 10, 20, 24)

又:

耶和华如此说, 看哪, 有水从北方发起, 成为涨溢的河流, 要涨过遍地和其中所有的, 并城和其中所住的. (耶利米书 47:2)

又:

耶和华论巴比伦所说的话. 因有一民族从北方上来攻击她, 使她的地荒凉, 无人居住. (耶利米书 50:3)

又:

因为, 看哪! 我必从北方之地激动一群大民族, 使他们上来攻击巴比伦; 他们要摆阵攻击她. 她必从那里被攻取. 看哪! 有一种民从北方而来, 并有一大民族和许多君王被激动, 从地极来到. (耶利米书 50:9, 41)

又:

那时, 天地和其中所有的, 必因巴比伦欢唱; 因为行毁灭的要从北方来到她那里. (耶利米书 51:48)

以西结书:

对歌革说, 你必从你的地方, 从北方的极处, 与许多国民一起而来; 你必上来攻击我的民以色列, 如密云遮盖那地. (以西结书 38:14-16)

又:

看哪, 首领歌革啊, 我要跟你作对; 我要使你转过来, 使你一分为六, 使你从北方的极处上来, 带你到以色列的山上. 你们都必倒在以色列的山上; 你必倒在田野上. (以西结书 39:1-2, 4-5)

撒迦利亚书:

耶和华说, 唉! 你们要从北方之地逃走; 因我要分散你们, 犹如天的四风. 唉! 与巴比伦的女子同住的锡安哪, 逃脱吧! (撒迦利亚书 2:6-7)

从所有这些经文明显可知, “北” 在反面意义上表示什么, 即它表示为邪恶源头的虚假或来自邪恶的虚假. 由于为邪恶源头的虚假来源于通过属于属世人的记忆知识而推理并反对神性事物, 故它被称为 “从埃及出来的北方之民”, “埃及” 表这类知识 (参看1164, 1165, 2588节). 由于来自邪恶的虚假来源于表面圣洁, 内在却不洁的外在敬拜, 故它被称为 “出于巴比伦的北方之族”. “巴比伦” 表示外在敬拜 (参看1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326节), 正是巴比伦造成荒凉 (1327节). 这两种虚假, 即为邪恶源头的虚假和来自邪恶的虚假, 都被说成是从歌革出来的, 因为 “歌革” 表示缺乏内在事物, 仅在于外在仪式的敬拜, 因而表示偶像崇拜. “歌革” 就表示这种敬拜 (参看1151节). 从属世人所在的这种模糊既会产生真理, 也会产生虚假. 若人允许自己藉着圣言通过主被启示, 他的模糊就会变成光明, 因为内在途径被打开了, 因而经由天堂从主而来的流注和联系得以发生. 但若他不允许自己藉着圣言通过主被启示, 而是倚靠自己的聪明, 那么他的模糊就会变成幽暗, 从而变成虚假; 因为内在途径被关闭了, 经由天堂从主而来的流注和联系, 除了在通过邪恶和虚假思考和说话时能使他表面上看似一个人的那类外, 就不会发生. 这就为何 “北方” 对那些允许自己被启示的人来说, 表示真理; 而对那些不允许的人来说, 则表示虚假. 因为前者从模糊中上来, 也就是被提升向光明; 而后者从模糊中下去, 也就是远离光明. 因此, 前者被带到南方 (的光明之处), 而后者则被带到地狱 (的阴暗之处).

“北” 表虚假的幽暗, “南” 表真理的光明. 这一事实明显可见于但以理书, 也就是描述公绵羊和公山羊, 以及南方王和北方王的地方. 关于公绵羊和公山羊, 经上说:

我见那公绵羊用角往西, 往北, 往南抵撞, 兽在他面前都站立不住. 一只公山羊从西而来, 遍行地面; 四角之中, 有一角长出一个小角, 向南, 向东, 向荣美之地, 渐渐成为强大. (但以理书 8:4-5, 9)

关于南方王和北方王 (“南方王” 表那些拥有对真理的认知之人, “北方王” 表那些处于虚假的人), 经上说:

过些年后, 他们必结盟, 南方王的女儿必到北方王这里来缔结公平条约; 但她的手臂不得力. 但从她的根必另生一枝起来进入北方王的保障, 而且得胜, 将掠物带到埃及去. 南方的王必进入国土, 出来与北方王争战. 北方王必回来摆列大军, 比先前的更多. 必有许多人起来攻击南方王. 北方王必来筑垒攻取坚固城, 毁灭许多事物. 南方王也必以极强的军兵去作战, 却站立不住, 因为他们设计谋害南方王. 后来, 他必返回, 却不如前一次. 认识他们神的人民坚固自己. 到末了, 南方王要与他交战, 北方王必用战车, 马兵, 势如暴风来攻击他. 许多人又必进入那荣美之地. 但从东方和北方必有消息必使他惊惶; 他就大发烈怒出去; 然而到了他的结局, 必无人能帮助他. (但以理书 11章)

“南方王” 表那些居于真理之光的人, “北方王” 表那些先居于阴影, 后居于虚假的幽暗之人. 这一事实从那一章的细节可以看出来. 因此, 这描述的是随着时间推移, 教会的状态如何逐渐败坏. 他们被称为南方王和北方王, 是因为就圣言的内义而言, “王” 表真理, 在反面意义上表虚假 (1672, 2015, 2069节); 而 “国” 表属于真理的事物, 在反面意义上表属于虚假的事物 (1672, 2547节).

9954. 'And you shall anoint them' means a representative sign of the Lord in respect of the good of love. This is clear from the meaning of 'anointing' as consecrating to serve as a representative sign, dealt with in 9474. The reason why to serve as a representative sign of the Lord in respect of the good of love is meant, or what amounts to the same thing, to serve as a representative sign of the good of love that comes from the Lord, is that 'oil', which was used to carry out anointing, means the good of love, 886, 4582, 4638, 9780. It is of interest to know what is implied in all this, since anointing has remained in practice from ancient times down to the present day (monarchs are anointed), and anointing is held to be holy today in just the same way as it was in former times. It was among the ancients - in whose times every act of worship involved the use of representative signs, that is to say, of such things as served to represent realities of a more internal nature, which are those of faith and love derived from the Lord and offered back to Him, thus which are Divine - that the practice of anointing came in; it came in because 'the oil' that was used to carry out the anointing was a sign of the good of love. For the ancients knew that the good of love was the essential reality which gives life to everything constituting the Church and worship. That good is the Essential Being (Esse) of life; for the Divine flows in by way of the good of love with a person and composes his life - heavenly life when truths are received within good. From this it is evident what anointing represented, and that because of its representation objects which had been anointed were called holy and also held to be holy. Such objects served the Church to represent Divine and heavenly realities, and in the highest sense the Lord Himself, who is Good itself, thus to represent the good of love which comes from Him, and also the truth of faith, to the extent that this has life from the good of love. This now explains why in ancient times they anointed stones set up as pillars, and also weapons of war, such as shields; later on the altar and all its vessels, as well as the tent of meeting and everything in it; and in addition those who were to serve in the priestly office, and their garments, also prophets, and at length kings, who were therefore called Jehovah's Anointed. It also became a common practice to anoint oneself and others to bear witness to gladness of mind and goodwill.

[2] 1. They anointed stones set up as pillars

This is clear in the Book of Genesis,

In the morning Jacob rose up early, and took the stone which he had placed as his headrest, and placed it as a pillar and poured oil on the top of it. Genesis 28:18.

The reason why stones were anointed in this manner was that truths were meant by 'stones', and truths devoid of good do not have the life of heaven, that is, life from the Divine, within them. When therefore stones had been anointed with oil they represented truths oiled with good, and in the highest sense Divine Truth emanating from the Lord's Divine Good, and so represented the Lord Himself, who was consequently called The Stone of Israel, 6426.

Truths are meant by 'stones', see 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476.

They are in like manner meant by 'pillars', 3727, 4580, 9388, 9389.

'Anointing pillars' means causing truths to be oiled with good, thus to be the truths of good, and so to exist as good, 3728, 4090, 4582.

The fact that stones set up as pillars were held to be holy is clear in the same chapter of Genesis, where it says,

Jacob called the name of that place Bethel, and said, If I come back in peace to my father's house, this stone which I have placed as a pillar will be God's house. Genesis 28:19, 21-22.

Bethel is [a name meaning] God's house, and God's house is the Church, also heaven, and in the highest sense it is the Lord Himself, 3720.

[3] 2. They anointed weapons of war, such as shields

This is clear in Isaiah,

Rise up, O princes, anoint the shield. Isaiah 21:5.

And in the second Book of Samuel,

The shield of heroes was defiled, the shield of Saul was not anointed with oil. 2 Samuel 1:21.

The reason why weapons of war were anointed was that they were a sign of truths engaged in conflict against falsities, truths oiled with good being what prevail over them, but not truths devoid of good. When weapons of war had been anointed therefore they represented truths emanating from good that comes from the Lord, thus truths which the Lord Himself, when present with people, employs to fight on their behalf against falsities arising from evil, that is, against the hells. Regarding 'weapons of war', that they mean truths engaged in conflict against falsities, see 1788, 2686. For in the Word 'war' means spiritual conflict, 1664, 2686, 8273, 8295, and 'enemies' the hells, in general evils and falsities, 2851, 8289, 9314.

[4] 3. They anointed the altar and all its vessels, also the tent of meeting and everything in it

This is clear in Moses,

Jehovah said to Moses, You shall anoint the altar and sanctify it. Exodus 29:36.

In the same author,

You shall make the holy anointing oil, ¹ with which you shall anoint the tent of meeting, and the ark of the Testimony, and the table and all its vessels, and the lampstand and all its vessels, and the altar of incense, and the altar of burnt offering and all its vessels, and the laver and its base. Thus you shall sanctify them, that they may be most holy. Everyone who touches them will make himself holy. Exodus 30:25-29.

In the same author,

You shall take the oil of anointing, and anoint the dwelling-place and all that is in it, and sanctify it and all its vessels, that it may be holy. You shall also anoint the altar of burnt offering and all its vessels, and make the altar holy, that the altar may be most holy; and you shall anoint the laver and its base, and sanctify it. Exodus 40:9-11.

In the same author,

Moses anointed the dwelling-place and everything that was in it. After this he sprinkled some of the oil over the altar and all its vessels, and the laver and its shaft, to sanctify them. Leviticus 8:10-12; Numbers 7:1.

[5] The reason why the altar had to be anointed, also the dwelling-place and everything there, was that they might represent the Divine and holy things of heaven and of the Church, consequently the holy things of worship. They could not have represented these things unless they had been consecrated to do so by something such as served to represent the good of love. For the Divine comes in through the good of love, and through this good is present in heaven and in the Church, and therefore also in worship. Without that good the Divine cannot come in or be present, only what composes the human self, and with that self hell, and with hell evil and falsity; for the human self is nothing else. From this it is evident why anointing was effected by the use of oil; for 'oil' in the representative sense is the good of love, see 886, 4582, 4638, 9780; the altar was the chief representative of the Lord, and consequently of worship springing from the good of love, 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; and the dwelling-place with the ark in it was the chief representative of heaven in which the Lord was present, 9457, 9481, 9485, 9594, 9596, 9632, 9784. As regards the human self or proprium, that it consists of nothing but evil and falsity, thus nothing but hell, 210, 215, 694, 874-876, 987, 1047, 3812 (end), 5660, 8480, 8941, 8944; and in the measure that what composes the human self is removed, the Lord can be present, 1023, 1044, 4007 (end).

[6] 4. They anointed those who were to serve in the priestly office, and their garments

This is clear in Moses,

Take the oil of anointing, and you shall pour it over Aaron's head, and you shall anoint him. Exodus 29:7; 30:30.

In the same author,

Clothe Aaron with the holy garments, ² and you shall anoint him and make him holy, that he may serve Me in the priestly office. And you shall anoint his sons, as you anointed the father; and it shall be, that their anointing may make them an everlasting priesthood throughout their generations. ³ Exodus 40:13-15.

In the same author,

Moses poured some of the oil over Aaron's head, and anointed him, to make him holy. Then he took some of the oil of anointing and some of the blood which was on the altar, and sprinkled it over Aaron, over his garments, over his sons, and over the garments of his sons with him, and sanctified Aaron, his garments, his sons also, and the garments of his sons with him. Leviticus 8:12, 30.

[7] The reason why Aaron had to be anointed, and his sons had to be anointed, also their actual garments, was that they might represent the Lord in respect of Divine Good, and in respect of Divine Truth emanating from that Good, Aaron representing the Lord in respect of that Divine Good and his sons in respect of the emanating Divine Truth, and in general that the priesthood might represent the Lord in respect of all the work of salvation. They had to be anointed in their garments, Exodus 29:29, because Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom. The celestial kingdom is where the good of love to the Lord derived from the Lord reigns, so that the flow of the Divine into the spiritual kingdom is accomplished by way of the good of love. This was why being consecrated to serve as a representative sign was accomplished by the use of oil, which in the spiritual sense is the good of love.

Aaron represented the Lord in respect of Divine Good, see 9806.

His sons represented the Lord in respect of Divine Truth emanating from Divine Good, 9807.

The priestly office in general represented the Lord in respect of all the work of salvation, 9809.

Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, 9814.

His sons' garments represented the things that emanate from there, 9946, 9950.

The good of love to the Lord reigns in the celestial kingdom, see the places referred to in 9277.

[8] Since being consecrated to serve as a representative sign was accomplished by means of anointing, and since Aaron and his sons represented the Lord and what comes from Him, the holy things of the children of Israel - that is, the gifts which they presented to Jehovah, called 'heave offerings' - were given to Aaron and his sons; and they are spoken of as 'the anointing' and also as 'for the anointing', ⁴ meaning the representation or for the representation of the Lord, and what comes from Him, as is clear from the following in Moses,

The breast of the wave offering, and the flank of the heave offering I have received from the children of Israel, from the sacrifices of peace offerings; I have given them to Aaron and his sons. This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah, which I decreed to give them, on the day they were anointed, ⁵ from among the children of Israel. Leviticus 7:34-36.

And elsewhere in the same author,

Jehovah spoke to Aaron, Behold, I have given you charge of My heave offerings, even all the holy things of the children of Israel; I have given them to you for the anointing, and to your sons, as a statute forever. Every offering of theirs, even every minchah of theirs, even every sacrifice of sin offering and guilt offering, every wave offering of the children of Israel, all the best ⁶ of pure oil, and all the best ⁶ of the new wine and the grain, their firstfruits which they will give to Jehovah I have given to you. Also every devoted thing in Israel, everything opening the womb, thus every heave offering of holy things [shall be yours]. You shall not have an inheritance in their land, nor shall any portion be yours in their midst. I am your portion and your inheritance in the midst of the children of Israel. Numbers 18:8-20.

From these quotations it is evident that 'the anointing' means the representation, for it was through being anointed that they were consecrated to serve as a representative sign, a sign which meant that everything in heaven and the Church is made holy through the good of love which comes from the Lord, and that the good of love is the Lord as He is present with them. This explains why it says that Jehovah is his ⁷ 'portion and inheritance'.

[9] 5. They also anointed prophets

This is clear in the first Book of Kings,

Jehovah said to Elijah, Anoint Hazael as king over the Syrians, and anoint Jehu as king over Israel, and anoint Elisha as prophet in place of you. 1 Kings 19:15-16.

And in Isaiah,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isaiah 61:1.

The reason why prophets were anointed was that prophets represented the Lord in respect of teachings that present Divine Truth, thus in respect of the Word since this consists of teachings that present Divine Truth. Regarding prophets, that they represented the Word, see 3652, 7269, Elijah and Elisha in particular, 2762, 5247 (end), 9372. And - as the Lord Himself teaches in Luke 4:18-21 - the Lord in respect of His Divine Human is the One who is being represented, and so is the One who 'He whom Jehovah has anointed' is used to mean.

[10] 6. Afterwards they anointed kings, and these were called Jehovah's Anointed

This is clear from a large number of places in the Word, such as 1 Samuel 10:1; 15:1, 17; 16:3, 6, 12; 24:6, 10; 26:9, 11, 16, 23; 2 Samuel 1:16; 2:4, 7; 5:3; 19:21; 1 Kings 1:34, 45; 19:15-16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Habakkuk 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17; and elsewhere. The reason why they anointed kings was in order that they might represent the Lord in respect of judgement based on Divine Truth. Consequently truths that are God's are meant in the Word by 'kings', see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148.

[11] Kings were called Jehovah's Anointed, and therefore it was utterly forbidden to do them harm, because 'Jehovah's Anointed' is used to mean the Lord's Divine Human, though in the sense of the letter the title is applied to a king who had been anointed with oil. While He was in the world the Lord was Divine Truth itself as to His Humanity, and Divine Good itself as to that Essential Being (Esse) constituting the life within Him, the equivalent of which in people is called the soul from the father; for He was conceived from Jehovah. In the Word Jehovah is the Divine Good of Divine Love, and that Good is the Essential Being (Esse) of every human life. Consequently the Lord alone was 'Jehovah's Anointed' in all that He was and in all that He did (ipsa essentia et ipso actu); for Divine Good was within Him, and Divine Truth emanating from that Good was within His Humanity while He was in the world, see the places referred to in 9194, 9315(end). Earthly kings were not Jehovah's Anointed, but served to represent the Lord, who alone was Jehovah's Anointed; and this was why, because they had been anointed, it was utterly forbidden to do harm to earthly kings. But the anointing of earthly kings was accomplished by the use of oil, whereas the anointing of the Lord in respect of His Divine Human was accomplished by means of the actual Divine Good of Divine Love which oil represented. This is why He was called Messiah and Christ, Messiah meaning the Anointed in Hebrew, and Christ meaning the like in Greek, John 1:41; 4:25.

[12] From all this it becomes clear that where the term 'Jehovah's Anointed' is used in the Word the Lord is meant, as in Isaiah,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isaiah 61:1.

The truth that the Lord in respect of His Divine Human is the One whom Jehovah had anointed is clear in Luke, where the Lord declares it explicitly in the following words,

The book of the prophet Isaiah was handed to Jesus, and He unrolled the book, and found the place where it was written, The Spirit of the Lord is upon Me, because He has anointed Me. He has sent Me to bring good tidings to the poor, to heal the crushed at heart, ⁸ to preach good tidings of forgiveness to the bound, and of sight to the blind, to release the wounded with forgiveness, to preach the acceptable year of the Lord. After this He rolled up the book, gave it to the minister, and sat down. The eyes however of all who were in the synagogue were fixed on Him. He began to say to them, Today this scripture has been fulfilled in your ears. Luke 4:17-21.

[13] In Daniel,

Know therefore and perceive that from the going forth of the Word to restore and to build Jerusalem until the Messiah, the Prince, there will be seven weeks. Daniel 9:25.

'Building Jerusalem' means establishing the Church, 'Jerusalem' being the Church, 3654. 'The Messiah, the Prince', or the Anointed One, is the Lord in respect of the Divine Human. In the same prophet,

Seventy weeks have been decreed to seal up vision and prophet, and to anoint the Holy of Holies. Daniel 9:24.

'Sealing up vision and prophet' means drawing to a close those things that have been declared in the Word regarding the Lord and fulfilling them. 'Anointing the Holy of Holies' refers to the Lord's Divine Human in which the Divine Good of Divine Love, or Jehovah, was present.

[14] 'Jehovah's Anointed' is again used to mean the Lord in the following places: In David,

The kings of the earth have set themselves, and the masters of the earth have taken counsel together, against Jehovah and against His Anointed. I have anointed My king over Zion, the mountain of My holiness. Psalms 2:2, 6.

'The kings of the earth' are falsities, and 'the masters' evils, that come from the hells, against which the Lord fought while He was in the world, and which He overcame and subdued. 'Jehovah's Anointed' is the Lord in respect of His Divine Human, for from this Human He fought them. 'Zion, the mountain of holiness' over which, it says, the Anointed will be king, is the celestial kingdom, which is governed by the good of love. This kingdom is the inmost part of heaven and the inmost of the Church.

[15] In the same author,

I have found My servant David; with the oil of holiness I have anointed him. Psalms 89:20.

By 'David' here the Lord is meant, as also elsewhere, see 1888. 'The oil of holiness' with which Jehovah anointed Him is the Divine Good of Divine Love, 886, 4582, 4638. The fact that the Lord is the One who is meant in this verse by 'David' is evident from other verses before and after it, for among much else they say,

You spoke in a vision regarding Your Holy One, I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father. I will also make Him the Firstborn, supreme over the kings of the earth. I will establish His seed forever, and His throne as the days of the heavens. Psalms 89:19, 25-29.

[16] The like occurs elsewhere in the same author,

In Zion I will make the horn of David to spring forth, I will make ready a lamp for My Anointed; His enemies I will clothe with shame, and upon Himself His crown will flourish. Psalms 132:17-18.

Here also the Lord is meant by 'David', as is evident from previous verses in the Psalm which say,

Behold, we heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places, we will bow down at His footstool. Your priests will be clothed with righteousness, and Your holy ones will shout for joy. For Your servant David's sake do not turn away the face of Your Anointed. Psalms 132:6-10.

From these verses it becomes clear that the Lord in respect of His Divine Human is meant by 'David, Jehovah's Anointed'.

[17] In Jeremiah,

They pursued us over the mountains, they lay in wait for us in the wilderness. The Breath ⁸ of our nostrils, Jehovah's Anointed, was caught in their pits, of whom we had said, In His shadow we shall live among the nations. Lamentations 4:19-20.

Here also 'Jehovah's Anointed' is used to mean the Lord, for the subject is the assault made on Divine Truth by falsities and evils, meant by their pursuing over the mountains and lying in wait in the wilderness. 'The Breath of nostrils' is real heavenly life which comes from the Lord, 9818.

[18] From all this it may now be recognized why it was utterly forbidden to do harm to Jehovah's Anointed, as is again evident from the Word, for example in the first Book of Samuel,

David said, Jehovah forbid me that I should do this thing to my master, Jehovah's Anointed, and raise ¹⁰ my hand against him, since he is Jehovah's Anointed. 1 Samuel 24:6, 10.

And in another place,

David said to Abishai, Do not destroy him, for who can raise ¹¹ a hand against Jehovah's Anointed and be innocent? 1 Samuel 26:9.

In the second Book of Samuel,

David said to him who said he had killed Saul, Your blood is on your own head, because you have said, I have killed Jehovah's Anointed. 2 Samuel 1:16.

And in another place,

Abishai said, Shall not Shimei be killed on account of this, that he cursed Jehovah's Anointed? 2 Samuel 19:21.

Shimei was therefore put to death by Solomon's command, see 1 Kings 2:36-end.

[19] 7. It became a common practice to anoint oneself and others, to bear witness to gladness of mind and goodwill

This is clear in the following places: In Daniel,

I, Daniel, was mourning for three weeks. I did not eat pleasant bread, and flesh and wine did not come to my mouth, and I did not anoint myself at all, until the three whole weeks were completed. Daniel 10:2-3.

In Matthew,

When you fast, anoint your head and wash your face, so that you do not appear to people to be fasting, but to your Father in secret. Matthew 6:17-18.

'Fasting' means being in mourning. In Amos,

... who drink from bowls of wine, and anoint themselves with the best of oils, but feel no grief over the ruin of Joseph. Amos 6:6.

In Ezekiel,

I washed you with water, and washed away the blood from upon you, ¹² and anointed you with oil. Ezekiel 16:9.

This refers to Jerusalem, by which the Church is meant. In Micah,

You will tread olives but not anoint yourself with oil. Micah 6:15.

In Moses,

You will have olive trees within all your borders, but you will not anoint yourself with oil, because your olive will be shaken off. Deuteronomy 28:40.

In Isaiah,

To give them beauty ¹³ for ashes, the oil of joy for mourning. Isaiah 61:3.

In David,

Your God has anointed you with the oil of gladness more than your companions. Psalms 45:7.

In the same author,

You spread a table before me in the presence of my enemies; You make my head fat with oil. Psalms 23:5.

In the same author,

You will exalt my horn like that of a unicorn; I will grow old with green oil. ¹⁴ Psalms 92:10.

In the same author,

Wine gladdens the human heart, to cheer the face with oil. Psalms 104:15.

In Mark,

The disciples went out and anointed many sick people with oil, and healed them. Mark 6:13.

In Luke,

Jesus said to Simon, I entered your house, and you did not anoint My head with oil; but this woman has anointed My feet with ointment. Luke 7:44, 46.

[20] From all this it is evident that it became the practice to anoint themselves and others with oil. They did so not with 'the holy oil' with which priests, kings, the altar, and the tabernacle were anointed, but with ordinary oil because this oil was a sign of the gladness and bliss that belong to the good of love. 'The holy oil' however was a sign of Divine Good, about which it says, It shall not be poured on human flesh, and as to the composition of it, you shall not make any other like it; it shall be holy to you. The man who prepares any other like it, or who puts any of it on a foreigner, shall be cut off from his people. Exodus 30:32-33, 38.

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