1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.

3009. Second: That “Messiah,” “Anointed,” and “King,” are the same as the Divine truth, is evident from very many passages in the Word, and has been shown several times in the explications (as in n. 1672, 1728, 2015, 2069); and the Lord Himself so teaches in John:

Pilate said unto Jesus, Art Thou not a king then? Jesus answered, Thou sayest that I am a King; for this was I born, and for this am come into the world, that I should bear witness unto the truth; everyone who is of the truth heareth My voice (John 18:37).

It is evident from this that it is the Divine truth itself from which the Lord was called “King.” That kings were anointed, and were therefore called the anointed, was because the oil with which they were anointed signified good (n. 886, 2832), denoting that the truth signified by a “king” was from good, consequently was the truth of good; and thus that the royal office with kings might represent the Lord as to the Divine truth which is from Divine good, and thus the Divine marriage of good in truth; while the priestly office represented the Divine marriage of truth in good. The latter is signified by “Jesus;” the former by “Christ.”