THE EXPLANATION of Isaiah Chapter 61

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)

1. The Spirit of the Lord Jehovih is upon Me, because Jehovah has anointed Me to preach good tidings to the poor: He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives; and to the bound the opening of the prison;

2. To proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn;

VERSE 1. In respect to "Jehovih", as distinguished from " Jehovah", see above, Chapter 3:15, note and Exposition.

The Divine Truth which was in the Lord when He was in the world, and which was then Himself, is here "the Spirit of Jehovih." Arcana Coelestia 9818.

Jehovah has anointed Me to preach good tidings to the poor; He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives, etc. - These things are said concerning the Lord.

By "the poor, to whom Jehovah anointed Him to preach good tidings", are signified those who are in few Truths, and yet desire them, that their souls may be thereby sustained; by "the broken-hearted", are understood those who are thence in grief; by "the captives, to whom He should proclaim liberty", are denoted those who are secluded from Truths, and thence from Goods, to whom Truths shall be opened, whereby they shall be imbued with Goods; by "them that are bound, and him that is deprived of eyes", are signified those to whom it was denied to see Truths; thus the Gentiles are understood, who afterwards received Truths from the Lord. Apocalypse Explained 811.

Verses 1, 2. He has sent Me, - to proclaim the year oj the good pleasure of Jehovah, etc. - That these things are said concerning the Lord and His advent, may be seen in Matthew 5:3, and following verses; and in Luke 4:16-22. The advent itself is understood by "the year of the good pleasure of Jehovah", and by "the day of vengeance of our God."

By "the poor, to whom the Lord should evangelize or preach good tidings", likewise by "the captives, the bound, and the blind", are understood the Gentiles, who are called such because they were in ignorance of Truth, by reason of their not having the Word. The Gentiles are also understood, in Matthew, by "the poor, who hear the Gospel." Apocalypse Explained 612.

By "the year of good pleasure" is signified the time and state of the men of the church when they require aid from Love; wherefore it is also said, "to comfort all that mourn." Apocalypse Explained 295.

3. To impart [gladness] to the mourners of Zion; to give them a crown, instead of ashes; the oil of gladness, instead of sorrow; the mantle of praise, instead of the spirit of heaviness: that they may be called the Trees of Justice, the Plantation of Jehovah, to glorify Himself.

Verse 3. The oil of gladness, instead of sorrow, etc. - As "oil" is here mentioned, and as, in the first verse of this chapter, the Lord is said to be "anointed to preach good tidings", etc., it may be well to explain what is signified by "oil", as used in the holy things of worship, and what is meant by "anointing." That in ancient times "they anointed stones which were set up as statues", appears from Genesis 28:18, 19, 22. That "they also anointed warlike arms, targets, and shields." (2 Samuel 1:21; Isaiah 21:5)

That "they were commanded to prepare holy oil, with which they were to anoint all the holy things of the church", and that with it "they anointed the altar and all the vessels thereof, as also the Tabernacle and all things appertaining to it." (Exodus 30:22-28; 40:9-11; Leviticus 8:10-12; Numbers 7:1, 10)

That with it "they anointed those who exercised the priestly office, and their garments." (Exodus 29:7, 29; 30:30, 31; Leviticus 8:12; Psalm 133:1-3)

That with it "they anointed the prophets." (1 Kings 19:15, 16)

That with it "they anointed kings", and that therefore kings were called "Jehovah's anointed." (1 Samuel 10:1, 15:1, 16:3, 6, 12; 1 Kings 1:34, 35; 19:15, 16; 2 Kings 9:3; 23:30; Lamentations 4:20, Psalm 2:2, 6; 45:1, 7)

The reason why unction with the holy oil was commanded is, because "oil" signified the Good of Love, and represented the Lord, who, as to His Humanity, is the Real and Only "Anointed of Jehovah", anointed not with oil, but with the Divine Good itself of Divine Love; wherefore He is also named "Messiah" in the Old Testament, and "Christ" in the New, (John 1:41; 4:25) and "Messiah" and "Christ" signify the Anointed.

Hence it is that "priests", "kings", and all things appertaining to the church were anointed, and when they were anointed they were called, "holy"; not that in themselves they were holy, but because they thereby represented the Lord as to His Divine Humanity. This is the reason why it was a sacrilege to hurt a king, because he was the "anointed of Jehovah." - (1 Samuel 24:6, 10; 26:9)

Moreover it was a received custom for people to anoint themselves and others, to testify "joyfulness of mind and benevolence, but with common oil, and not with "holy oil." That " it was not lawful to anoint themselves or others with the holy oil", see Exodus 30:32, 33. Apocalypse Revealed 779.

4. And they shall build up the wastes of old times; they shall restore the former desolations; and they shall repair the waste cities, the desolations of many generations.

Verse 4. "Wastes" here and elsewhere signify evils; "desolations" denote falsities; to "build is applied to the former, but to "restore" [or erect] to the latter. Arcana Coelestia 153.

The desolations of many generations. - That " generations" are predicated of Faith, does not appear from the sense of the letter, which is historical, but, in the internal sense, the things of Faith are understood by "generations", as in Isaiah:

"You shalt raise up the foundations of many generations; and you shall be called the Repairer of the breach, the Restorer of paths to dwell in"; (Isaiah 58:12) where all things signify the things of Faith, - "old waste places" the celestial things of Faith, and the "foundations of many generations" the spiritual things of Faith, which from ancient times had been fallen. Arcana Coelestia 613.

5. And strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen and your vine-dressers.

Verses 5, 6. In the Jewish church the internal church was represented by "Judah" and "Israel", -by "Judah" the celestial church, and by "Israel" the spiritual, and by "Jacob" the external church; but those who placed worship in externals only were represented by the nations or Gentiles whom they called "strangers" and "aliens", who should be their servants, and perform menial services in the church, as in Isaiah:

"Strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen", etc. Those, who placed worship in externals only are called "the sons of the alien", who should serve in the fields and vineyards, but celestial men are here called "the priests of Jehovah", and spiritual men "the ministers of our God."

Again, in the same Prophet:

"The sons of the alien shall build up your walls"; (Isaiah 60:10) where, in like manner, the menial services of such as are in mere externals of worship, without internals, are represented. Arcana Coelestia 1097.

6. But you shall be named the Priests of Jehovah; the Ministers of our God shall you be called: the wealth of the nations shall you eat, and in their glory shall you boast.

Verse 6. Priests are called "ministers" because they represented the Lord as to the Good of love, and hence they who are in the Good of love are, in the Word, called "priests", as may be seen in Arcana Coelestia 2015; 6148; from this circumstance also it is that they are called "the ministers of God." Hence it is that the function of Aaron and his sons is called, a "ministry", as likewise that of the Levites the "'priests"; and that to enter into the tent of the assembly, and officiate in the ministry, as also to approach the altar, and there officiate in the ministry, is called to "minister", as may be seen in Exodus 28:35; 31:10; Numbers 8:15, 19, 24, 25, 26.

And in Jeremiah:

"My covenant shall become void with the Levites the priests, My ministers". (Jeremiah 33:21)

That "Aaron" represented the Lord as to the Good of love, may be seen in Arcana Coelestia 9806, 9966; that the "priests", in general, signified the same, see Arcana Coelestia 2015.

That hence by the "priesthood", in the Word, is signified the Divine Good of the Lord's Divine Love, see Arcana Coelestia 9806, Apocalypse Explained 155.

"The wealth of the nations shall you eat", signifies to appropriate Goods to themselves; "in their glory shall you boast", means to enjoy Truths; thus, to have joy and felicity from what is Good and True.

That "nations", in a good sense, signify Goods, may be seen in Arcana Coelestia 1259; and, that "glory" is Truth from the Lord, is shown in n. 9429. Arcana Coelestia 9809.

7. Instead of your shame, there shall be double; and instead of ignominy, they shall rejoice in their portion: for in their land they shall possess double; and everlasting gladness shall be unto them.

8. For I Jehovah love judgment; I hate robbery by iniquity: and I will give them the reward of their work in truth, and an everlasting covenant will I make with them;

Verse 7. That to "receive double" is predicated of retribution and of remuneration, and signifies much, may be seen above, Chapter 40:1, 2, the Exposition.

Verse 8. For I Jehovah love judgment; - and I will give them the reward of their work in truth, and an everlastlnq covenant will I make with them- By the "judgment" which Jehovah loves, is understood Truth in faith, in affection, and in act; for man has judgment from Truth, as well when he thinks and wills it, as when he speaks and acts according to it; and whereas this is signified by "judgment", therefore it is said "I will give them the reward of their work in truth", that is, heaven, according to the faith and affection of Truth in act; and whereas there is conjunction with the Lord, from whom reward comes, therefore it is also said, "I will make with them an everlasting covenant"; for by "covenant", in the Word, is signified conjunction by love, -and by "an everlasting covenant" conjunction by the love of Good and Truth; for this love conjoins, inasmuch as it is of the Lord Himself, because it proceeds from Him. Apocalypse Explained 695.

"I hate robbery by iniquity", signifies that anyone should wish to justify himself by his own works. (Swedenborg's Notes on Isaiah, p. 150.)

9. And their seed shall be known among the nations, and their offspring in the midst of the peoples: all that see them shall acknowledge them, that they are a seed which Jehovah has blessed.

Verse 9. These words also are spoken concerning the church to be established by the Lord. By "the seed which shall become known among the nations", is signified the Divine Truth which will be received by those who are in the Good of life; and by "the offspring in the midst of the peoples", is signified life according thereto. By" those who see them acknowledging that they are the seed", is understood illustration that it is genuine Truth which they receive; "which Jehovah has blessed", denotes that it is from the Lord. Such is the signification of these words in the sense abstracted from persons, but, in the strict sense, they are understood who will receive Divine Truth from the Lord. Apocalypse Explained 768.

10. I will greatly rejoice in Jehovah; my soul shall exult in my God: for He has clothed me with the garments of salvation; He has covered me with the robe of justice; as the bridegroom decks himself with a priestly crowd, and as the bride adorns herself with her jewels.

Verse 10. To "rejoice in Jehovah", signifies in the Divine Good; to "exult in God", signifies in the Divine Truth : for the Lord is called "Jehovah" from Divine Good, and "God" from Divine Truth, and all spiritual joy is from Him, To be "clothed with the garments of salvation", means to instruct and gift with Truths; and to "cover with the robe of justice", signifies to fill with all Truth derived from Good, - "robe" denoting all Truth, because it denotes Truth in general, and "justice" is predicated of Good. Apocalypse Explained 395.

As the bridegroom decks himself with a priestly crowd [or head-dress], and as the bride adorns herself with her jewels. - To "put on the crown" is to put on wisdom, and to "adorn herself with jewels" denotes with the knowledges of Truth. Again:

"As the bridegroom rejoices over the bride, so shall your God rejoice over you." (Isaiah 62:5)

That the Lord is understood, in the supreme sense, by the "Bridegroom", and the church by the "bride", is evident in the Evangelists; as when the disciples of John inquired concerning fasting, Jesus said, "So long as the Bridegroom is with them, the sons of the bride-chamber cannot fast; the days will come, when the Bridegroom shall be taken away from them, then shall they fast." (Matthew 9:15; Mark 2:19, 20; Luke 5:34, 35)

There the Lord calls Himself the "Bridegroom", and the men of the church He calls the "sons of the bride-chamber"; by "fasting" is signified mourning on account of a deficiency of Truth and Good. So again in Matthew:

"The kingdom of the heavens is like to ten virgins, who, taking their lamps, went forth to meet the Bridegroom"; (Matthew 25:1) where also by the "Bridegroom" is understood the Lord, by "virgins" the church, and by "lamps" are signified the Truths of faith. Apocalypse Explained 1189.

11. For as the earth puts forth her shoots, and as a garden makes its seeds to spring forth: so shall the Lord Jehovih cause justice to spring forth, and praise, before all the nations.

Verse 11. As a garden makes its seeds to spring forth, so shall the Lord Jehovih cause justice to spring forth, etc. - The man of the church is, as to intelligence, like a "garden", when he is in the Good of love from the Lord, because the spiritual heat which vivifies him is love, and spiritual light is intelligence; hence, that from these two things, namely, heat and light, gardens in the world flourish, is known. It is, similar in heaven, where there appear paradisical gardens, with fruit-bearing trees, according to their wisdom derived from the Good of love from the Lord; and around those who are in intelligence, and not in the Good of love, no garden appears, but only grass; whereas about those who are in faith separate from charity, there does not even appear grass, but sand. Apocalypse Revealed 90.

As to the further meaning of a "garden", see above, Chapter 51:3; 58:11, the Exposition.

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Isaiah Chapter 61.

1. The Spirit of the Lord Jehovih is upon Me, because Jehovah has anointed Me to preach good tidings to the poor: He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives; and to the bound the opening of the prison;

2. To proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn;

3. To impart [gladness] to the mourners of Zion; to give them a crown, instead of ashes; the oil of gladness, instead of sorrow; the mantle of praise, instead of the spirit of heaviness: that they may be called the Trees of Justice, the Plantation of Jehovah, to glorify Himself.

4. And they shall build up the wastes of old times; they shall restore the former desolations; and they shall repair the waste cities, the desolations of many generations.

5. And strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen and your vine-dressers.

6. But you shall be named the Priests of Jehovah; the Ministers of our God shall you be called: the wealth of the nations shall you eat, and in their glory shall you boast.

7. Instead of your shame, there shall be double; and instead of ignominy, they shall rejoice in their portion: for in their land they shall possess double; and everlasting gladness shall be unto them.

8. For I Jehovah love judgment; I hate robbery by iniquity: and I will give them the reward of their work in truth, and an everlasting covenant will I make with them;

9. And their seed shall be known among the nations, and their offspring in the midst of the peoples: all that see them shall acknowledge them, that they are a seed which Jehovah has blessed.

10. I will greatly rejoice in Jehovah; my soul shall exult in my God: for He has clothed me with the garments of salvation; He has covered me with the robe of justice; as the bridegroom decks himself with a priestly crowd, and as the bride adorns herself with her jewels.

11. For as the earth puts forth her shoots, and as a garden makes its seeds to spring forth: so shall the Lord Jehovih cause justice to spring forth, and praise, before all the nations.

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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