What does it mean to be anointed?

In Old Testament times anointing occurred with a view to receiving a special task or office, for example as a king (1 Sam. 10:1; 16:13), a prophet (1 Ki. 19:16), or a priest (Ex. 28:41). The anointing (or ‘unction’, which is an alternative translation of the same Greek word) therefore speaks of being consecrated to a task or service, and of being equipped with insight (1 John 2:27) and power. This connection becomes particularly clear in the following references (which primarily speak about the Lord): Luke 4:18; Acts 4:27; 10:38.

In Old Testament times anointing occurred with a view to receiving a special task or office, for example as a king (1 Sam. 10:1; 16:13), a prophet (1 Ki. 19:16), or a priest (Ex. 28:41). The anointing (or ‘unction’, which is an alternative translation of the same Greek word) therefore speaks of being consecrated to a task or service, and of being equipped with insight (1 John 2:27) and power. This connection becomes particularly clear in the following references (which primarily speak about the Lord): Luke 4:18; Acts 4:27; 10:38.

The word, anointing, as a symbolic word carries with it a definite meaning. There were three classes anointed in Old Testament times—priests, prophets, kings. Of course they were anointed by oil being poured upon their heads. But though it was a rite in Old Testament times, it carried with it a definite result. This is plainly indicated in 1 Samuel 16:13: “Then Samuel took the horn of oil and anointed him [David] in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward.” Scripture thus links anointing with oil with the bestowal of the Spirit. With the priest, it was to enable him to take the priestly position and service; with the prophet the prophetic position and service; with the king the kingly position and service.

In the New Testament there is no anointing with oil in this connection, but that which anointing with oil typifies takes place, viz., the bestowal of the Holy Spirit as the anointing, enabling the believer to take up the Christian position for walk, worship and service.

There were three classes anointed with oil in Old Testament times—prophets, priests and kings. Oil is typical of the Holy Spirit, and, indeed, the Holy Spirit is called "the Anointing" in 1 John 2:27, and "an Unction" (same word as Anointing) in 1 John 2:20. When the prophet was anointed, it conferred upon him an endowment enabling him to fulfil the prophetic office. When the priest was anointed, it was an endowment to enable him to fulfil the priestly office. When the king was anointed, it was an endowment to enable him to fulfil the kingly office.

It might be mentioned here that the title “Christ” is the Greek rendering of the Hebrew word “Messiah.” The title in both languages means “The Anointed.” In the Old Testament we get three classes of persons anointed: the king for the kingly office; the priest for the priestly office; and the prophet for the prophetic office. The Lord was THE Anointed, to carry out the will of God, anointed to be the Saviour, the Revealer of the Father, THE Prophet; THE Priest; THE King; the Son of Man, with worldwide dominion; the Messiah, the King of the Jews; the King of kings, and Lord of lords, not a King among kings, inter alia, but a King OF kings. All that the world will ever know of blessing flows from THE Anointed One. The precious ointment was poured upon Aaron’s head, ran down to his beard, and descended to the skirts of his garments (Ps. 133:2), so all blessing flows from the position that our Lord has got as THE Messiah or Christ, THE Anointed. How securely the glory of God lies in those pierced hands.

“But ye have an unction from the Holy One, and ye know all things. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.” The word here translated “unction” is the same word translated “anointing” in verse 27. In the Old Testament, priests and kings were anointed with oil, and in one case at least a prophet. Each of these involves a place of dignity as representing God in some way. The anointing is typical of the bestowal of the Spirit of God as necessary to equip the individual for his holy and responsible position. There are other lovely aspects and characteristics of the Spirit’s activity as dwelling in every believer today, such as the seal of the Spirit, the earnest of the Spirit; but the anointing involves the wonderful capacity given by the Spirit of God to every renewed soul, for the reception and understanding of the truth of the Word of God. The natural man is ignorant of this, and mere intellect will not enlighten his darkness (1 Corinthians 2:14). But the least experienced believer, being indwelt by the Spirit of God, has a capacity now by which he may know even the deep things of God. “Ye know all things” does not mean that knowledge in detail is given apart from exercise of soul in learning, for this is not so; but that the real, vital knowledge of God is possessed in the soul, and that the power of discernment of all things is present in the believer, so that, in submission to the working of the Spirit of God, he is able to discern in all that is presented to him what is truly of God. It is not a mere automatic guarantee, but a living, vital power which, when submitted to, gives unfailing guidance and wisdom. Wonderful, blessed provision of grace!

But this was not all. The last point to notice in this solemn business of consecration of the priests, is, that they were anointed with oil, an unmistakable type of our being anointed with the Holy Ghost, as an inspired apostle writes: "Now He which stablisheth us with you in Christ, and hath anointed us, is God;" while another apostle writes: "The anointing which ye have received of Him abideth in you." (See 2 Cor. 1:21; 1 John 2:27.) This is our power for service, and this makes the character of priesthood now to be spiritual and holy, not merely human or educational, not to say successional. The latter is but a poor caricature of the former, and not only lifeless and powerless, but, far worse than anything else, it sets aside the divine order by substituting another. Those who are God's priests now, then, are sanctified by the blood of Jesus, and anointed by the Holy Ghost.

The anointing oil was to be used to anoint the tabernacle itself, the ark, the table, the lampstand and its utensils, the altar of incense, the altar of burnt offering and its utensils, and the laver and its base (vv. 26-28). Also the same oil was used to anoint Aaron and his sons (v. 30). Thus, everything connected with the things of God was consecrated and set apart for the one purpose of glorifying the God of glory. Today too, the Church, together with all it bears witness to, is consecrated to God. Also, the priests were anointed, as is every believer today - anointed by the Spirit of God, to be God's sole possession. This anointing originally took place at Pentecost (Acts 2), but it remains true for every child of God at present.

So it is with the Christian. True, in Christianity there is no warrant for any outward ritualistic act in anointing with oil in this connection. When this is attempted, Spurgeon said it was a case of empty hands upon empty heads. But the Christian anointing is the spiritual impartation of divine intelligence and power to carry out the Christian life by the reception of the Holy Spirit.

The "Unction" of verse 20 is the same as the "Anointing" of verse 27, and the reference in each case is to the Holy Spirit. Indwelling the children of God, He becomes the Source whence proceeds their spiritual understanding. Now the simplest babe in the Divine family has received the Anointing, and so may be said to "know all things." The word for know is the one meaning inward, conscious knowledge. If it be a question of acquired knowledge, there are ten thousand details of which at present the babe is ignorant, but the Anointing gives him that inward capacity which brings all things within his reach. He knows all things potentially, though not yet in detail.