10125.“且要用膏抹坛”表祝圣以代表来自存在于天堂和教会中的主的爱之神性良善。这从“膏抹”的含义清楚可知，“膏抹”是指祝圣以代表来自主之神性人身（参看9474，9954，10019节），在此来自存在于天堂和教会中的主的神性之爱的神性良善方面的主，因为此处论述的主题是那里祂的流注和对祂的接受。凡代表主之物，也代表与教会之人和天堂天使同在的主，因而代表天堂和教会，因为拥有教会在自己里面的人构成总体上的教会，拥有天堂在自己里面的天使则构成总体上的天堂。然而，就本身而言，构成教会的，不是这些人自己，而是与他们同在的主。因此，就本身而言，构成天堂的，不是天使，而是与他们同在的主。因为主不住在人或天使自己的任何东西里面，只住在与他们同在的祂自己的东西里面。正因如此，当论到教会和天堂时，所表示的是与那里的人同在的主之神性。由此明显可知当如何理解这句话，即：主是天堂和教会的全部中的全部，主自己就是天堂和教会。这一点从基督教界所知道并接受的教义也明显看出来，即：一切信与爱之良善皆来自主，丝毫不来自人；凡来自人自己的自我之物，都不是良善。也正因如此，没有人凭自己的东西而拥有任何功德或任何公义。
说这些事是为了叫人们知道“主存在于天堂和教会中”是什么意思，因而何为天堂和教会，进而知道此处所论述的祭坛和膏抹祭坛是如何成为主之代表的。要代表主和来自主的神性事物的一切都被膏抹，如祭坛、会幕，会幕内的桌子、灯台、约柜，亚伦本人，他的儿子，以及他们的衣服。当这些被膏抹时，它们就被称为圣。倒不是因为油赋予了任何神圣，而是因为它们被膏抹后将代表来自主的神性事物，唯独这些神性事物是神圣的。油之所以用于这个目的，是因为“油”表示爱之良善，神性之爱的神性良善是神性本身，神性本身是一切事物的存在本身。因此，为代表这良善，祝圣通过油来实现。神性本身，就是一切事物的存在，唯独在主里面，因为祂从耶和华成孕；每个人都从父亲获得自己生命的存在，这存在被称为他的灵魂。由此明显可知，神性之爱的神性良善在主的人身里面，如同父亲的灵魂在他的孩子里面。对人来说，除了他的灵魂之外，没有任何东西拥有生命。没有灵魂的身体没有任何生命；事实上，整个身体都是由灵魂照着它自己的形像而塑成的，为叫灵魂能处于适合它在秩序的最低层，也就是世界所履行的功能的一个状态。由此可推知，主的人性或人身里面的存在本身就是耶和华，或神性之爱的神性良善，生命的存在；这存在使得靠它存在的一切事物都成为它自己的样式。因此，出于在祂里面，因而属于祂的神性存在而行动的主也使祂的人身成为神性之爱的神性良善。
此外，含有整个基督教都接受的信仰的《亚他那修信经》上说：正如灵魂与身体成为一人，主里面的神性和人性成为一基督。因此，凡知道灵魂与身体在身体里面合一，知道灵魂在身体里面的形像之人，都能在某种程度上知道神性和人身或人性在主里面合一，知道这一个在那一个里面的形像。他由此可以知道，被称为父的神性和被称为子的人身为一，还知道各自都在对方里面，也就是说，父在祂里面，祂在父里面，正如主在约翰福音（10:30；14:10-11）中所说的。但由于如今没有人意识到灵魂是什么，也几乎没有人意识到它来源于父亲，身体就是灵魂的形像，这二者为一，如同在先者和在后者为一，或存在和这存在的显现为一，所以人类将主里面的神性与人身分离，并将它们分成两种性质，由此对主的人性或人身没有形成其它观念，只是认为它就像其他任何人的人性或人身。而事实上，人的灵魂来自他的父亲，是有限的，由于遗传而拥有邪恶在里面；而主的灵魂因源于耶和华，故是无限的，不是其它，而是神性之爱的神性良善，因此祂的人身在荣耀之后就和其他任何人不一样了。
由于同样的原因，主将祂得了荣耀之后的整个人性或人身都提上天堂，也不是被祂变成神性；祂没有在坟墓里留下任何东西，这与其他任何人的情况都不同。主荣耀了祂自己的身体，直到它末后和最低的构成要素，也就是它的骨和肉，主也向祂的门徒显明了这一事实，祂说：
看我的手我的脚，是我自己；摸我看看！灵无骨无肉；你们看，我是有的。（路加福音24:39）
然而，祂通过关上的门进入，并在显示自己之后就不见了（约翰福音20:19；路加福音24:31）。说这些事是为了叫人们知道，就其人身而言，唯独主是耶和华的受膏者。然而，祂不是用油膏的，而是用神性之爱的神性良善本身膏的。这神性良善由“油”来表示，由“膏抹”来代表（9954节）。
Potts(1905-1910) 10125
10125. And thou shalt anoint it. That this signifies inauguration to represent the Divine good of love from the Lord in heaven and in the church, is evident from the signification of "anointing," as being inauguration to represent the Lord as to the Divine good of the Divine love from His Divine Human (see n. 9474, 9954, 10019); here from the Lord in heaven and in the church, for the subject here treated of is His influx and reception there. Whatever represents the Lord represents Him also in the men of the church and in the angels of heaven, thus it represents heaven and the church, because the men in whom the church is constitute the church in general, and the angels in whom heaven is constitute heaven in general. Nevertheless, regarded in themselves, the men themselves do not constitute the church, but the Lord in them; and so neither do the angels regarded in themselves constitute heaven, but the Lord in them. For the Lord does not dwell in anything of the man's or angel's own; but in His own with them; hence it is that when the church and heaven are spoken of, the Divine of the Lord is meant with those who are there, from which it is plain how it ought to be apprehended that the Lord is the all in all of heaven and the church, and that the Lord Himself is heaven and the church. This is also evident from the doctrine known and received in the Christian world, that all the good of faith and of love is from God, and nothing from man; and that whatever is from man as from himself is not good. Hence also it is that no one has merit or righteousness from anything of his own. [2] These things have been said in order that it may be known what the Lord is in heaven and in the church, thus what heaven and the church are; and consequently what representative of Him is meant by the altar and its anointing, as here treated of. All things were anointed that were to represent the Lord and the Divine things which are from the Lord, as the altar, the Tent of meeting, the tables which were therein, the lampstand, the ark, Aaron himself, his sons, and their garments; and when these were anointed, they were called holy. Not that the oil induced any holiness, but because they thus represented Divine things from the Lord, which alone are holy. Oil was employed for this use because "oil" signified the good of love, and the Divine good of the Divine love is the Divine Itself, for it is the Being itself of all things; and so in order to represent it, inauguration was effected by means of oil. The Divine Itself which is the Being of all things was in the Lord alone, for He was conceived of Jehovah; and every man has from his father the being of his life, which is called his soul. From this it is evident that the Divine good of the Divine love was in the Human of the Lord as the soul of a father is in a son. And as with man nothing lives but his soul, for the body without the soul does not live, and because everything of the body is produced from the soul, thus after its image, in order that the soul may be in a state that is adapted and accommodated to its functions in the ultimates of order, which are in the world; it hence follows that the Being itself in the Human of the Lord was Jehovah, which is the Divine good of the Divine love. And that which is the Being of life makes everything that comes forth from It after Its own likeness; and so the Lord, from the Divine Itself which was in Him, thus which was His, made also His Human the Divine good of the Divine love. [3] Moreover, it is said in the Athanasian Creed, which contains the faith received throughout the Christian world, "As the body and the soul is one man, so the Divine and the Human in the Lord is one Christ." He therefore who is acquainted with the union of the soul in the body, and the image of the former in the latter, may in some measure know the union of the Divine and the Human in the Lord, and the image of the one in the other; and from this he might know that the Divine which is called the Father, and the Human which is called the Son, were one, and the one in the other, that is, the Father in Him and He in the Father; according to the Lord's words in John 10:30; 14:10, 11. But as at this day it is not known what the soul is, and scarcely that it is from the father, and that the body is its image, and that the two are one as are the prior and the posterior, or as being and that which comes forth from it, therefore man has separated the Divine from the Human in the Lord, and has distinguished them into two natures, and from this has conceived no other idea of the Human of the Lord than as of the human of a man; when yet the soul of a man is finite from his father, and has evil in it by inheritance; whereas the soul of the Lord, being from Jehovah, was infinite, and was nothing else than the Divine good of the Divine love, and consequently after glorification His Human was not like the human of a man. [4] For this reason the Lord took up into heaven all His Human glorified, that is, made Divine from Himself, and left nothing of it in the sepulchre, otherwise than is the case with man. That the Lord glorified His very body even to its ultimates which are the bones and the flesh, the Lord also manifested to His disciples, saying, "Behold My hands and My feet, that it is I Myself. Feel Me and see, for a spirit hath not flesh and bones as ye see Me have" (Luke 24:39); and yet He entered through doors that were shut, and after He had manifested Himself became invisible (John 20:19; Luke 24:31). These things have been said in order that it may be known that the Lord alone as to His Human was the Anointed of Jehovah; not indeed anointed with oil, but with the Divine good itself of the Divine love, which is signified by "oil," and which was represented by anointing (n. 9954).
Elliott(1983-1999) 10125
10125. 'And you shall anoint it' means consecration to represent the Divine Good of Love from the Lord as He exists in heaven and in the Church. This is clear from the meaning of 'anointing' as consecration to represent the Lord in respect of the Divine Good of Divine Love from His Divine Human, dealt with in 9474, 9954, 10019, at this point from the Lord as He exists in heaven and in the Church; for the subject is the influx and reception of Him there. Whatever represents the Lord also represents Him as He is present with people of the Church and with angels of heaven, and so represents heaven and the Church, since people who have the Church within them constitute the Church in general, and angels who have heaven within them constitute heaven in general. Not that those people regarded in themselves constitute the Church, only the Lord present with them does so. Nor therefore do the angels regarded in themselves constitute heaven, only the Lord present with them. For the Lord does not dwell in anything that is a person's or an angels's own, only in what is His with them. So it is that when the words 'the Church and heaven' are used, what is Divine and the Lord's with those who are there is meant. From all this it is evident how the statements that the Lord is the All in all of heaven and the Church and that the Lord Himself is heaven and the Church ought to be understood. This is also evident from the teaching known and accepted in the Christian world that all the good of faith and love comes from God and none at all from man, and that whatever comes from man's own self is not good. For this reason also no one has any merit or any righteousness by virtue of what is his own.
[2] These matters have been stated in order that people may know what is meant by 'the Lord as He exists in heaven and in the Church', thus what heaven and the Church are, and consequently in what way the altar and the anointing of it were representative of the Lord. All the objects that were going to represent the Lord and the Divine things that came from the Lord were anointed - the altar, the tent of meeting, the tables within it, the lampstand, the ark, Aaron himself, his sons, and their garments. And when they had been anointed they were called holy, not because the oil imparted any holiness but because when anointed they would represent the Divine things from the Lord, which alone are holy. The reason why oil was employed for this purpose was that oil was a sign of the good of love, and the Divine Good of Divine Love is the Divine Himself, for He is the Essential Being (ipsum Esse) of all things. So in order to represent that Good, consecration was effected by the use of oil. The Divine Himself, the Essential Being of all things, was within the Lord alone, for He was conceived from Jehovah; and everyone derives the being (esse) of his life, called his soul, from his father. From this it is clear that the Divine Good of Divine Love was within the Lord's Humanity as a father's soul is within his child. With the human being nothing possesses life except the soul. The body without the soul has no life; indeed the whole body is fashioned by the soul in its own image, to bring the soul into a condition suitably adapted to the functions it performs on the lowest levels of order, that is, in the world. These facts about the human being lead to the conclusion that the Essential Being within the Lord's Humanity was Jehovah, or the Divine Good of Divine Love, the Being of life, and that this Being makes everything which exists from it a likeness of itself. Thus the Lord, acting from the Divine [Being] that was within Him and so was His, also made His Human into the Divine Good of Divine Love.
[3] Furthermore the Athanasian Creed which hands down the faith accepted in the Christian world states,
As body and soul is one man (homo), so Divine and Human in the Lord is one Christa.
Anyone therefore who knows about the union of soul and body in the body, and about the image of the soul in the body, can have some conception of the union of the Divine and Human within the Lord, and of the image of the one in the other. And from this he would recognize that the Divine, called the Father, and the Human, called the Son, were one, also that each was in the other, that is, the Father was in Him and He in the Father, according to the Lord's words in John 10:30; 14:10,11.But since there is no awareness at the present day of what the soul is, and scarcely any awareness that it is derived from the father, that the body is an image of it, and that the two are one, as prior and posterior are, or as being and manifestation of that being are, mankind has separated the Divine from the Human within the Lord, dividing them into two natures. As a consequence of this no other idea has been formed of the Lord's Humanity than of its being like anyone else's humanity. But in fact anyone else's soul from his father is finite and has evil within it owing to heredity, whereas the Lord's soul, being derived from Jehovah, was infinite and was nothing other than the Divine Good of Divine Love; and therefore His Human after glorification was not like anyone else's.
[4] For the same reason the Lord took up into heaven His entire Humanity that had been glorified, that is, had been made Divine by Him; He left nothing of it in the tomb, which is different from what happens with anyone else. The fact that the Lord glorified His actual body right down to the last and lowest constituents of it, which are its bones and flesh, the Lord also made plain to the disciples, saying,
See My hands and My feet, that it is I Myself; handle Me and see, for a spirit does not have flesh and bones as you see Me having. Luke 24:39.
And yet He came in through closed doors, and after He had revealed Himself became invisible, John 20:19; Luke 24:31.These things have been stated in order that people may know that the Lord alone in respect of His Human was Jehovah's Anointed. He was not anointed with oil however but with the Divine Good of Divine Love, which 'oil' is the sign of and which 'anointing' represented, see 9954.
Latin(1748-1756) 10125
10125. `Et unges illud': quod significet inaugurationem ad repraesentandum Divinum Bonum Amoris a Domino in caelo et in Ecclesia, constat ex significatione `unctionis' quod sit inauguratio ad repraesentandum Dominum quoad Divinum Bonum Divini Amoris ex {1} Divino Humano Ipsius, de qua n. 9474, 10,019, hic a Domino in caelo et in Ecclesia, nam de influxu et (o)de receptione Ipsius ibi agitur; quicquid repraesentat Dominum, etiam repraesentat Ipsum apud homines Ecclesiae, et apud angelos caeli, ita caelum et Ecclesiam, quoniam homines in quibus Ecclesia, constituunt Ecclesiam in communi, et angeli in quibus caelum constituunt caelum in communi; se usque ipsi homines in se spectati (d)non constituunt Ecclesiam sed Dominus apud illos, ita nec angeli in se spectati constituunt caelum sed Dominus apud illos; nam Dominus non habitat in aliquo proprio hominis et angeli sed in Suo apud illos; inde est quod cum dicitur Ecclesia et caelum, intelligatur Divinum Domini apud illos qui ibi; ex quibus patet quomodo comprehendi debet quod Dominus {3} sit omne in omnibus caeli et Ecclesiae, et quod Ipse Dominus sit caelum et Ecclesia; hoc etiam patet ex doctrinali in orbe Christiano noto (c)et recepto, quod omne bonum fidei et amoris sit a Deo et nihil ab homine, et quod quicquid ab homine ut ab ipso, non sit bonum; inde quoque est quod meritum nulli sit, nec justitia ex proprio. {4} [2] Haec dicta sunt ut sciatur quid Dominus in caelo et in Ecclesia, ita quid caelum et Ecclesia, et inde quid repraesentativum Ipsius per altare et ejus unctionem, de qua hic agitur {5}. Ungebantur omnia quae repraesentarent Dominum, et (o)Divina quae a Domino, sicut altare, tentorium conventus, mensae quae inibi, candelabrum, arca, ipse Aharon, filii ejus, et vestes illorum; et cum uncta erant vocabantur sancta, non quod oleum aliquid sanctum induceret sed quia sic repraesentarent {6} Divina a Domino, quae solum sancta; causa quod in eum usum adhibitum fuerit oleum, erat quia oleum significabat bonum amoris, et Divinum Bonum Divini Amoris est ipsum Divinum, est enim ipsum Esse omnium; ita ad repraesentandum illud, inauguratio fiebat per oleum; ipsum Divinum, quod est Esse omnium, in solo Domino fuit, erat enim conceptus a Jehovah; et omnis homo a patre suo habet esse suae vitae, (x)quod vocatur anima ejus; inde constat quod Divinum Bonum Divini Amoris fuerit in Humano Domini sicut anima patris in filio; et quia apud hominem nihil vivit quam anima ejus, nam corpus absque anima non vivit, et quia omne corporis producitur ex anima, (m)ita ad instar ut anima sit in statu adaequato et accommodata functionibus in ultimis ordinis, quae sunt in mundo;(n) inde {7} sequitur quod ipsum Esse in Humano Domini fuerit (o)Jehovah, quod est Divinum Bonum Divini Amoris, et quod est Esse (o)vitae; hoc ad similitudinem Sui facit omne quod inde existit, ita Dominus ex ipso Divino quod in Ipso, (o)ita quod Ipsius, fecit etiam Humanum Suum Divinum Bonum Divini Amoris; [3] (s)etiam in Symbolo Athanasii, ubi fides recepta in Christiano orbe traditur {8}, dicitur, Sicut corpus et anima est unus homo, ita etiam Divinum et Humanum in Domino est unus Christus,{9} qui itaque novit unionem animae in corpore {10} ac instar illius in hoc, aliquo modo nosse potest unionem Divini (c)et Humani in Domino, ac instar unius in altero, et inde nosset quod Divinum quod Pater vocatur, ac Humanum quod Filius unum essent, atque unus in altero, hoc est, Pater in Ipso et Ipse in Patre {11}, secundum Domini verba apud Johannem x 30, xiv 10, 11; sed quia hodie non scitur quid anima, et vix quod illa sit ex patre, et quod corpus sit ejus instar, ac (o)quod duo illa unum sint sicut prius et posterius, seu sicut esse et inde existens, ideo homo Divinum ab Humano in Domino separavit, et {12} in binas naturas distinxit, et (d)inde non aliam ideam cepit de Humano Domini quam sicut de humano hominis; cum tamen anima hominis ex patre (o)suo est finita, et malum in se habet ex hereditario, at anima Domini, quia ex Jehovah, infinita fuit, et non nisi quam Divinum Bonum Divini Amoris, (c)ac inde Humanum Ipsius post glorificationem non fuit sicut humanum hominis; [4] ex illa causa Dominus {13} omne Humanum (o)Suum glorificatum, hoc est, Divinum a Se factum, suscepit in caelum, ac nihil de eo reliquit in sepulcro, secus ac fit cum homine; quod (o)Dominus glorificaverit (m)ipsum corpus Suum {14} usque ad ultima ejus, quae sunt ossa et caro, etiam Dominus manifestavit discipulis, dicendo, Videte manus Meas et pedes Meos, quod Ipse Ego sim; palpate Me et videte, nam spiritus carnem et ossa non habet, sicut Me(n) videtis habentem, Luc xxiv 39;et usque intravit per fores clausas, et postquam manifestaverat Se, invisibilis factus est, Joh. xx 19; Luc. xxiv 31. Haec dicta sunt ut sciatur quod solus Dominus quoad Humanum Suum fuerit Unctus Jehovae, verum non unctus oleo sed ipso Divino Bono Divini Amoris, quod per `oleum' significatur, et quod per `unctionem' repraesentabatur, videatur n. 9954.(s) @1 in$ @2 i non$ @3 Divinum$ @4 i quod Ego vobis apparently referring to John xvii 21, though that v is not quoted in this number.$ @5 unctionem altaris$ @6 tunc repraesentabant$ @7 i quoque$ @8 traditur Symbolum fidei receptae in Christiano orbe$ @9 The Received Text of the Athanasian Creed is:
Sicut anima rationalis et caro unus est homo, ita Deus et Homo unus est Christus.$ @10 et corporis$ @11 ita quod unum essent, ac Pater in Ipso, et Ipse in Patre$ @12 i illum$ @13 i etiam$ @14 totum corpus$