779.由于此处所提及的“油”是敬拜的圣物之一，表示属天的良善，故此处有必要说一说“膏油”，古人经常使用膏油，以色列人后来也被吩咐用膏油。古时，他们用油膏立作柱子或雕像的石头（参看创世记28:18，19，22），还膏战争武器，如大小盾牌（撒母耳记下1:21；以赛亚书21:5）。经上吩咐他们要预备圣膏油，用来膏教会的一切圣物；还用来膏抹坛和坛上的一切器皿，以及会幕和其中一切事物（出埃及记30:22-33；40:9-11；利未记8:10-12；民数记7:1）。他们用油膏那些要履行祭司职分的人及其衣服（出埃及记29:7，29；30:30；40:13-15；利未记8:12；诗篇133:1-3）；还用油膏先知（列王纪上19:15，16）；又用来膏君王，君王因此被称为“耶和华的受膏者”（撒母耳记上10:1；15:1；16:3，6，12-13；24:6，10；26:9，11，16，23；撒母耳记下1:16；2:4，7；5:17；19:21；列王纪上1:34-35；19:15，16；列王纪下9:3；11:12；23:30；耶利米哀歌4:20；哈巴谷书3:13；诗篇2:2，6；20:6；28:8；45:7；84:9；89:20，38，51；132:17）。
经上之所以吩咐用圣膏油来膏抹，是因为“油”表示爱之良善，并且代表主，而主的人性是真正而独一的“耶和华的受膏者”，但不是以“油”来膏的，而是以神性之爱的神性良善本身来膏的；所以，祂在旧约还被称为“弥赛亚”，而在新约则被称为“基督”（约翰福音1:41；4:25）；“弥赛亚”和“基督”表示受膏者。正因如此，祭司、君王和教会的一切事物都要膏抹，膏抹之后就被视为神圣；不是说他们本身是神圣的，而是因为他们因被膏代表主的神性人。因此，伤害君王就是亵圣，因为他是“耶和华的受膏者”（撒母耳记上24:6，10；26:9；撒母耳记下1:16；19:21）。
此外，膏抹自己或他人以证明心里的快乐和善良，是一个公认的习俗；但不是用圣膏油，而是用普通的油，或某种其它贵重的油（马太福音6:17；马可福音6:13；路加福音7:46；以赛亚书61:3；阿摩司书6:6；弥迦书6:15；诗篇92:10；104:15；但以理书10:3；申命记28:40）。他们不可用圣膏油膏抹自己或他人（出埃及记30:31-33）。
779. Since oil is mentioned here among sacred ingredients of worship, and symbolizes celestial good, we must say something now about the oil used in anointing, oil which was used by ancient peoples and afterward commanded to the children of Israel.
In ancient times people anointed stones set up as pillars, as is apparent from Genesis 28:18-19, 22. They also anointed weapons of war, shields and bucklers (2 Samuel 1:21, Isaiah 21:5). The Israelites were commanded to prepare holy oil with which to anoint all the sacred ecclesiastical vessels; and they used it to anoint the altar and all its vessels, as well as the Tabernacle and all its vessels (Exodus 30:22-33, 40:9-11; Leviticus 8:10-12; Numbers 7:1). They used it to anoint the men who exercised the functions of the priesthood and their garments (Exodus 29:7, 29, 30:30, 40:13-15; Leviticus 8:12; Psalm 133:1-3). They used it to anoint prophets (1 Kings 19:15, 16). They used it to anoint kings, and kings were called therefore Jehovah's anointed (1 Samuel 10:1, 15:1, 16:3, 6, 12, 24:6, 10, 26:9, 11, 16, 23; 2 Samuel 1:16, 2:4, 7, 5:3, 17, 19:21; 1 Kings 1:34, 35, 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).
[2] Anointing with holy oil was commanded because oil symbolized the goodness of love and represented the Lord, who in His humanity is Himself Jehovah's anointed and His only anointed, being anointed not with oil, but with the Divine goodness itself of Divine love. Consequently He is also called the Messiah in the Old Testament and Christ in the New Testament (John 1:41; 4:25), Messiah and Christ meaning "the Anointed."
That is why priests, kings, and all ecclesiastical vessels were anointed, and having been anointed were called holy - not that they were holy in themselves, but because by virtue of the anointing they represented the Lord in His Divine humanity. Consequently it was a sacrilege to harm a king, because he was Jehovah's anointed (1 Samuel 24:6, 10; 26:9).
[3] Furthermore, it was an accepted practice to anoint themselves and others to attest to their gladness of heart and goodwill, but with ordinary oil or some other fine oil, and not with holy oil (Matthew 6:17; Mark 6:13; Luke 7:46; Isaiah 61:3; Amos 6:6; Micah 6:15; Psalms 92:10; 104:15; Daniel 10:3; Deuteronomy 28:40). They were not permitted to anoint themselves or others with holy oil (Exodus 30:31-33).
779. Since 'oil' is here named among the holy things of worship, and signifies celestial good, something will be said here of the' oil of anointing' that was in use with the ancients and was afterwards commanded for the sons of Israel. That in ancient times they anointed stones erected as pillars is plain from. Genesis 28:18-19, 22. That they also anointed the arms of war, oval shields and round shields (scuta et clypeos) (2 Samuel 1:21; Isaiah 21:5). That it was commanded that they should prepare the 'oil of holiness' with which they should anoint all the holy things of the Church; that with it they anointed the altar and all its vessels, also the tabernacle and all the things thereof (Exodus 30:22-33; 40:9-11; Leviticus 8:10-12; Numbers 7:1). That with it they anointed those who should exercise the priestly office, also their garments (Exodus 29:7, 29; 30:30; 40:13-15; Leviticus 8:12; Psalms 133:1-3). That with it they anointed the prophets (1 Kings 19:15-16). That they anointed the kings with it, and that the kings were therefore termed 'the anointed of Jehovah' (1 Samuel 10:1; 15:1; 16:3, 6, 12-13; 24:6, 10 [H.B. 7, 11]; 26:9, 11, 16, 23; 2 Samuel 1:16; 2:4, 7; 5:3, 17; 19:21 [H.B. 22]; 1 Kings 1:34-35; 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 [H.B. 8]; Psalms 84:9; 89:20, 38, 51 [H.B. Psalms 89:21, 39, 52]; Psalms 132:17.
[2] Anointing with (per) the 'oil of holiness' was commanded because the oil used to signify the good of love and to represent the Lord, Who as to His Human is the Very and Only Anointed of Jehovah, anointed not with oil but with the very Divine Good of Divine Love. For this reason He was named 'the Messiah' in the Old Testament and 'the Christ' in the New (John 1:41; 4:25), and 'Messiah' and 'Christ' mean 'the Anointed.' This is why the priests, the kings, and all the things of the Church were anointed, and when anointed were termed holy; not that they were holy in themselves, but because through this they were representing the Lord as to the Divine Human. It was consequently sacrilege to harm the king, because he was 'the anointed of Jehovah' (1 Samuel 24:6, 10 [H.B. 7, 11]; 26:9; 2 Samuel 1:16; 19:21 [H.B. 22].
[3] Moreover, it was an accepted custom to anoint themselves and others to testify of gladness of mind and benevolence, but with a common oil or another noble oil but not with the oil of holiness (Matthew 6:17; Mark 6:13; Luke 7:46; Isaiah 61:3; Amos 6:6; Micah 6:15; Psalms 92:10; [H.B. 11]; 104:15; Daniel 10:3; Deuteronomy 28:40). That it was not permitted to anoint themselves or others with the oil of holiness (Exodus 30:32-33).
779. Since "oil" is here mentioned among the holy things of worship, and signifies celestial good, something shall be said here of "the oil of anointing," which was in use among the ancients, and was afterwards commanded to the sons of Israel. That in ancient times they anointed stones set up as statues, is manifest from Genesis 28:18-19, 22. That they also anointed warlike arms, shields, and bucklers, (2 Samuel 1:21; Isaiah 21:5). That it was commanded that they should prepare oil of holiness, with which they should anoint all the holy things of the church; that with it they anointed the altar and all its vessels, also the tabernacle and all things of it, (Exodus 30:22-33; 40:9-11; Leviticus 8:10-12; Numbers 7:1). That they anointed with it those who should perform the function of the priesthood and their garments, (Exodus 29:7, 29; 30:30; 40:13-15; Leviticus 8:12; Psalms 133:1-3). That with it they anointed the prophets, (1 Kings 19:15-16). That they anointed the kings with it, and therefore the kings were called "the anointed of Jehovah" (1 Samuel 10:1; 15:1; 16:3, 6, 12-13; 24:6, 10; 26:9, 11, 16, 23; 2 Samuel 1:16; 2:4, 7; 5:17; 19:21; 1 Kings 1:34-35; 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).
[2] Anointing with the oil of holiness was commanded because "oil" signified the good of love, and represented the Lord, who as to His Human is the very and the only Anointed of Jehovah, anointed not with oil, but with the Divine good itself of the Divine love; wherefore also He was called "the Messiah" in the Old Testament and "the Christ" in the New, (John 1:41; 4:25); and "messiah" and "Christ" signify anointed. Hence it is that the priests, the kings, and all the things of the church were anointed, and when anointed were called holy; not that they were holy in themselves, but because they thereby represented the Lord as to the Divine Human. Hence it was sacrilege to harm a king, because he was "the anointed of Jehovah" (1 Samuel 24:6, 10; 26:9; 2 Samuel 1:16; 19:21).
[3] Moreover, it was a received custom to anoint themselves and others to testify gladness and benevolence of mind; but with common oil or some other noble oil, but not with the oil of holiness, (Matthew 6:17; Mark 6:13; Luke 7:46; Isaiah 61:3; Amos 6:6; Micah 6:15; Psalms 92:10; 104:15; Daniel 10:3; Deuteronomy 28:40). That it was not permitted to anoint themselves or others with the oil of holiness, (Exodus 30:32-33).
779. Quoniam "oleum" hic inter sancta cultus nominatur, et significat bonum caeleste, dicetur hic aliquid de "Oleo Unctionis," quod apud antiquos in usu fuit, et postea mane datum filiis Israelis. Quod antiquis temporibus Unxerint lapides erectos in statuas, patet ex Genesis 28:18-19, 22;
Quod etiam unxerint arma belli, scuta et clypeos, (2 Samuelis 1:21; Esaias 21:5);
Quod mandatum sit, ut oleum sanctitatis praepararent, quo ungerent omnia sancta Ecclesiae; quod illo unxerint Altare et omnia ejus vasa, tum Tabernaculum et omnia ejus, (Exodus 30:22-33; 40:9-11; Leviticus 8:10-12; Numeri 7:1);
Quod eo unxerint illos qui sacerdotio fungerentur, et illorum vestes, (Exodus 29:7, 29; 30:30; 40:13-15; Leviticus 8:12; 1Psalm 133:1-3);
Quod illo unxerint Prophetas, (1 Regnum 19:15-16);
Quod illo unxerint Reges, et quod ideo Reges dicti sint "Uncti Jehovae," (1 Samuelis 10:1; 15:1; 16:3, 6, 12-13; 224:7, 11 (B.A. 6, 10); 26:9, 11, 16, 23; 32 Samuelis 1:16; 2:4, 7; 5:17; 42 Samuelis 19:22 (B.A. 21); 1 Regnum 1:34-35; 19:15-16; 2 Regnum 9:3; 11:12; 523:30; Threni 4:20; Habakuk 3:13; Psalm 2:2, 6; Psalm 20:6; Psalm 28:8; Psalm 45:8 (B.A. 7); 6Psalm 84:9; Psalm 89:21, 39, 52 (B.A. 20, 38, 51); 7Psalm 132:17).
Quod unctio per oleum sanctitatis mandata sit, est quia "oleum" significabat bonum amoris, et repraesentabat Dominum, Qui quoad Humanum Suum est Ipse et Solus Unctus Jehovae, unctus non oleo sed ipso Divino Bono Divini Amoris quare etiam nominatus est "Messias" in Veteri Testamento et "Christus" in Novo, (Johannes 1:41; 84:25), ac "Messias" et "Christus" significant Unctum. Inde est, quod Sacerdotes, Reges, et omnia Ecclesiae uncta fuerint, et cum uncta dicta sint sancta; non quod sancta in se essent, sed quia per id repraesentabant Dominum quoad Divinum Humanum. Inde fuit sacrosanctum laedere Regem, quia "Unctus Jehovae"
(1 Samuelis 24:7, 11 (B.A. 6, 10); 1 Samuelis 26:9; 2 Samuelis 1:16; 19:22 (B.A. 21)).
Praeterea in usu receptum fuit semet et alios ungere ad testificandum animi laetitiam et benevolentiam, sed oleo communi aut alio nobili, at non oleo sanctitatis, (Matthaeus 6:17; Marcus 6:13; Luca 7:46; Esaias 61:3; Amos 6:6; Micham 6:15; Psalm 92:11 (B.A. 10); Psalm 104:15; Daniel 10:3; 9Deuteronomius 28:40);
Quod non licuerit se aut alios ungere oleo sanctitatis, (Exodus 30:32-33).
Footnotes:
1. 12 pro "13"
2. 16:3, 6, 12, 13 pro "16:6; 18:3, 12"
3. 23 pro "25"
4. 17 pro "13"
5. xi. pro "xii."
6. 8 pro "1"
7. 21, 39, 52 pro "24, 38, 51"
8. 41 pro "42"
9. 3 pro "37"