What is anointing oil in the Bible?

Except in Ex. 30:25 (where the Hebrew words are mishchah and roqach, and may be translated "an oil of holy ointment, a perfume"), and in 1 Chr. 9:30; Job 41:31 (where the words are derived from roqach), the Hebrew word is shemen, which is constantly translated 'oil.' It is used for 'fatness, oil, spiced oil,' and hence 'ointment,' with which on joyful occasions the head was anointed, Ps. 133:2, and is elsewhere called the 'oil of gladness.' Ps. 45:7: cf. Prov. 27:9, 16; Ecc. 7:1; Ecc. 9:8; Amos 6:6. As an emollient it was applied to wounds or bruises. Isa. 1:6. In the N.T. the word is μύρον, 'oil mingled with fragrant spices:' with such Mary anointed the Lord, and its perfume filled the house, John 12:3, 5; it was also used by a woman 'which was a sinner.' Luke 7:37-38. The ointment would be more or less costly according to the ingredients.

This was compounded of pure myrrh, sweet cinnamon, sweet calamus, cassia and olive oil. With it was anointed the whole tabernacle with all its vessels. Aaron and his sons also were anointed and consecrated to the priest's office. No one was allowed to make or to use such an ointment. After speaking of Aaron arid his sons, this remarkable injunction is given: "Upon man's flesh shall it not be poured:" that is, not upon man as man, only upon Aaron and his sons as priests. Ex. 30:22-33. It is typical of the Holy Spirit, with whom only the Lord Jesus and believers are anointed. Acts 10:38; 1 John 2:20, 27; cf. Lev. 8:24, 30.

"Moreover, the Lord spake unto Moses, saying, Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, and of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: and thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, and the table and all his vessels, and the candlestick and his vessels, and the altar of incense, and the altar of burnt-offering with all his vessels, and the laver and his foot. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto Me in the priest's office. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto Me throughout your generations. Upon man's flesh shall it not be poured; neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.

The oil of holy ointment is given first. It was compounded, according to divine direction, from myrrh, cinnamon, sweet calamus, and cassia in their several proportions, mixed with an hin of olive oil. (vv. 23, 24.) The Psalmist, speaking of the Messiah, says, "All Thy garments smell of myrrh, and aloes, and cassia;" and in the preceding verse he says, "God, Thy God, hath anointed Thee with the oil of gladness above Thy Fellows." (Ps. 40:7-8.) This will help us to understand the typical meaning of the holy anointing oil. The spices, then, speak of the graces of Christ. His very garments smell of these sweet perfumes. But they were mingled with oil, and oil, as has been frequently stated, is a figure of the Holy Ghost. Combining, then, these two things together, we learn that the graces of Christ — the moral fragrance of His excellencies — were expressed in the power of the Holy Ghost.

This holy anointing oil was used to anoint the tabernacle, the ark, and all the sacred vessels, the priests, etc. (vv. 26-30.) First, the tabernacle, etc., were anointed. This is of great significance. For looking at the tabernacle as the house of God, the scene of His manifestation, and the place of priestly service and worship, the fact that everything was anointed with the holy oil teaches that everything connected with the house of God, its regulation and service, all the priestly work carried on in it (see 1 Peter 2:5), must be ordered in the power of the Holy Ghost, and that when so ordered it will be expressive of the sweet fragrance of Christ to God. For indeed it is in the power of the Spirit that God reveals Himself, and it is in the power of the Holy Ghost alone that worship and service can be rendered. If therefore everything connected with the house of God were arranged even according to His own word, and yet the holy anointing oil — the power of the Holy Spirit — were lacking, it could not be acceptable to Him. Notice also the effect — everything is sanctified, becomes through the anointing "most holy," so that whatever touches anything on which the oil has been put should likewise be deemed holy. (v. 29.) This is the effect of the action of the Spirit of God. Whatever His power rests upon is set apart for God, and everything that comes under His action, even by contact, is also claimed as holy. The whole sphere of His action is sanctified. (See 1 Cor. 7:14.)

Aaron and his sons were also anointed. The significance of this has been explained in the consecration of the priests. But there is a special reason for its being introduced here in connection with the tabernacle. It is to point out — to emphasize — that the essential qualification for priestly service is the anointing and power of the Holy Ghost. Every other qualification may be possessed — born again, robed, and under the value of the blood; but if there be not, in addition to these things, the anointing of the Holy Spirit, the priestly position cannot be truly occupied. Even our blessed Lord Himself is said to have been anointed with the Holy Ghost, and with power (Acts 10:38), and all who are His must be so likewise if they would enjoy the privileges into which they have been introduced. The lesson is needful in a day of incessant activity, and of legal service on every hand. Let it then be ever remembered that, though children of God, we can neither worship nor serve apart from the present power and action of the Holy Spirit. (See John 4:24; Phil. 3:3.)

There are two warnings. First, "Upon man's flesh shall it not be poured." (v. 32.) This teaches that the Spirit of God cannot rest upon or dwell in the natural man. It is in direct violation of this truth that in ecclesiastical ordination unconverted men are professedly endowed with the gift of the Holy Ghost. The anointing is never received until after the new birth and known forgiveness of sins. When we are justified by faith, and have peace with God through our Lord Jesus Christ, we are both anointed and sealed. (See Rom. 5:1-5; 2 Cor. 1:21-22.) Secondly, no imitation of this anointing oil was to be made under the penalty of death. (v. 33.) It is thus a heinous sin to imitate the action of the Spirit. Ananias and Sapphira did this when they professed to devote the whole proceeds of the property they had sold to the Lord's service. (Acts 5) The same penalty, observe, was attached to putting it upon a stranger, upon those who had no title to it. God is holy, and He jealously guards His sovereign rights, and cannot but visit any infringement of them with punishment. If He seems now to pass by such sins unnoticed, it is owing to the character of the present dispensation — being one of grace; but the sins themselves are no less in His sight.

The practice of anointing is frequently spoken of in scripture. The holy oil was largely used in the Jewish worship. Their prophets, priests and kings were consecrated and inaugurated with it. It formed an important ingredient in the offerings; even the vessels of the tabernacle were to be anointed with the "holy anointing oil." As compounded according to divine directions (Ex. 30) it was, no doubt, an expressive type of the Holy Spirit in His many and various operations; and in its noiseless flow through the golden pipes (Zech. 4) may represent His silent, unseen working in the soul.

Oil was one of the most useful of the products of the land of Israel, both for domestic and sacred purposes. There were three general uses to which it was put: for food, for light, and for anointing. Thus the widow of Zarephath had "but a handful of meal in a barrel, and a little oil in a cruse" (1 Kings 17:12); the virtuous woman was well supplied with oil — "her candle goeth not out by night" (Prov. 31:18); David, after the death of his child, washed and anointed himself (2 Sam. 12:20). These are examples of the domestic uses to which the oil was put, and the sacred uses were similar. Thus the meat-offering, when baked, was made of "fine flour mingled with oil," or anointed with it (Lev. 2:4). Its use for light we are now considering in the lamps of the sanctuary; and it was constantly used in anointing or consecrating persons, places and articles. So priests were anointed (Ex. 28:41); the tabernacle and its various articles of furniture (Ex. 40:9); David and all the kings of Judah were anointed (2 Sam. 2:7; 1 Kings 1:34); Elisha the prophet was to be anointed (1 Kings 19:16). A striking case is that anointing of the pillar at Bethel by Jacob (Gen. 28:18; Gen. 31:13), where he set apart the place as "the house of God," a kind of anticipation of the tabernacle. As is well known, Messiah means "the Anointed," and the "Lord's anointed" is constantly used as designating the king, and was the recognized title of our Lord; "Christ" being but the Greek equivalent for Messiah, "the Anointed" (Ps. 2:2; Ps. 18:50, Ps. 84:9; Dan. 9:25-26).

In sacred uses, anointing seems to have been the primary use of oil, and, may we not say, is the final thought also. Jacob's anointing the pillar at Bethel is the first mention in Scripture of the use of oil for any purpose, and the thought of consecrating or setting apart to God is there suggested, which finds its full meaning, as all the thoughts of God do, in His beloved Son, the Anointed. The significance of the oil from this point is clear, and a few scriptures will give it to us. "Lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him" (Matt. 3:16). An inspired comment upon this is given in Peter's address to the company in Cornelius' house, where he shows that, from His baptism, "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with Him" (Acts 10:38). The same Spirit in the disciples at Pentecost witnessed to the risen and ascended Christ. The anointing of David by Samuel connects closely his setting apart to the kingly office and the Spirit's power for that exalted position (1 Sam. 16:13).

mashach, χρίω, 'to spread over, to anoint' for an office, etc. Kings were anointed: Saul, David, Solomon, Joash, Jehu, and Hazael are examples. Prophets were anointed; for Ps. 105:15 should read 'anointed ones;' and cf. 1 Kings 19:16. Special oil made according to God's directions was used for the anointing of the priests. Ex. 30:30; Ex. 40:13. With the same oil the tabernacle and its vessels were anointed. Ex. 40:9-10. The meat offering was anointed with oil, Lev. 2:1, 4, typical of the pure humanity of the Lord Jesus, and of His being sealed by the Holy Spirit. The cleansed leper was anointed with oil. Lev. 14:17-18.

Whether this last anointing refers to persons or things and whether the oil is that specially prepared or common oil, the sanctification and power of the Holy Spirit is invariably typified thereby. Anointing with oil for consecration to office is not now enjoined on believers, for they are anointed with the Holy Spirit, and are also priests to God. John reminds even the babes in Christ that they have an unction from the Holy One, and the anointing (the same word, χρίσμα) abideth in them. 1 John 2:20, 27. Thus, as in the O.T., the kings, prophets, and priests were anointed as set apart for God, so the Christian is by the Holy Spirit sanctified for God, both as to his position and service. See THE ANOINTED.

Oil, typical of God's Holy Spirit. The Holy Spirit is called in the New Testament "the Anointing" (1 John 2:27). Kings, prophets and priests were anointed with oil in Old Testament times.

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.

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 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.