What is the significance of David saying, "You anoint my head with oil" (Psalm 23:5)?

While the pilgrim is still seated at the table which the Lord prepared for his refreshment, new honours and richer blessing await him. The host, we may say, according to eastern custom, now rises from his seat, and pours the fragrant oil on the head of his guest. In oriental nations this is esteemed a mark of the very highest honour, and is usually reserved for distinguished guests and strangers. The oil is mingled with the most costly perfumes, so that the banqueting hall is filled with its sweet odours. It is not unusual, on certain occasions, for the servant to anoint the head of each guest; but when the master himself performs this service on some favoured one, what must his honour be! Yet faith can say of Him who is King of kings and Lord of lords, "Thou anointest my head with oil." No servant is employed on this occasion; the royal Host takes the place of servant Himself.

The figure changes once again, and the Shepherd-Lord becomes the Host. How many figures must be used to "set the Saviour forth"! "Thou spreadest a table for me in the presence of mine enemies." There is quiet satisfaction and communion which the foes may look upon, dumb and without ability to disturb it. "Thou anointest my head with oil" — as was done for the banquet; "my cup runneth over:" no element is lacking to make the joy complete: it is the anticipation of the eternal blessedness when there shall be enemies no longer. Already they are as if they were not. In the East, when any one has assumed in this way the place of the host, he has by this fact assumed at the same time the protection of his guest; and this is what is implied in the words here. How precious and ample the assurance thus given by communion with the King of kings! Anointed with the Spirit of God, sharing the fullness of the divine store with Him whose love has opened all its blessing to me, surely my cup will overflow, and lips and life hear testimony to the grace that has done this for me! It is the pledge as well as the anticipation of the joy to come; and so we are taught to argue: —

Some of the sheep may never have to take the way of the valley, but even so, they will have enemies to face, and in the presence of the enemy the Lord can uphold His people. In spite of the enemies, yea, in the very presence of the enemies, the Lord prepares a table for His people. We have a Shepherd who can provide for, and sustain, His sheep in spite of all that man can do, so that we may boldly say, "The Lord is my Helper, and I will not fear what man can do to me" (Heb. 13:5-6). But there is more, not only can He sustain me in the presence of mine enemies, but He can make me rejoice, for He anoints my head with oil — "the oil of gladness" (Ps. 45:7). And when the heart is filled with gladness it overflows in praise, like a cup filled to overflowing.

As I have said, there are other words, both in Old and New Testaments, translated "anoint," whose use is also suggestive. We have, for instance, "Thou anointest my head with oil" (Ps. 23:5). See also 2 Chron. 28:15, where the captives of Judah are reclothed, fed and anointed, and then returned to Jericho to their brethren; Ezek. 16:9, where God's adorning of Israel is spoken of. Also Isaiah 61:3, where the "oil of joy" is given instead of mourning, reminding us of the oil which maketh man's face to shine. All these and many others are most suggestive; adornment, honor, joy, are all the results of our having been anointed by the Spirit. I only suggest a few passages; others will occur to you, and the concordance will show more. The Holy Oil is upon us, dear brethren, and we are not our own. I leave the question of service for another time.

Q. What thought is conveyed to the mind by the anointing of the head with oil?

A. F. P. It suggests friendship, for did not Christ complain that Simon did not show this mark of friendship to him? (Luke 7:46). The oil may well remind us that only the Spirit of God can make such friendship a possibility. The result is that the soul is more than satisfied, and there is the overflow.

In Psalm 23:5, we have the Psalmist exclaiming ‘Thou anointest my head with oil’. The head is associated with the mind; we are to set our mind on things above, and how can we do this but in the power of the Holy Spirit. Then, again, we need to be taught, ‘but the anointing which we have received from Him abideth in us, and we need not that any man teach us, but as the same anointing teacheth us all things’ (1. John 2:27). Our divine teacher is the Spirit, as the Saviour Himself promised that He would teach us all things; but remember He speaks to us in the Word, not apart from it. In the East, this anointing the head was a very high mark of the very highest honour, and usually reserved for the most distinguished guests, and performed by the host himself. The oil is mingled with the most costly perfumes, so that the house is filled with the sweet odour. Oh, what an honour that the King of kings and Lord of lords should condescend to anoint us with his Spirit – that the Spirit should condescend to dwell in us! Oh that the fragrance of his presence may indeed be seen and felt wherever we go and in whatever we do!

But the anointing of the head, as in our beautiful psalm, is more the emblem of a personal blessing than of a ceremonial observance. The man of God in the beginning of the psalm, under the similitude of the sheep and its shepherd, speaks of his perfect confidence in Jehovah; and that confidence never fails him; it characterises this psalm. "The Lord is my shepherd; I shall not want." He is led forth by His shepherd's hand to the green pastures, and beside the still waters. But a day comes when a dark cloud passes over the whole scene. He goes through sorrow and suffering, though the hand that strikes be unseen. Death crosses his path and leaves its dark shadows behind. The once joyous, peaceful, happy scene is turned into a vale of tears. Still, the Lord is there, and His presence is enjoyed. "Thou art with me; thy rod and thy staff they comfort me." And now the figure is changed — changed from the emblem of a sheep confiding in a Shepherd, to an invited guest at the King's entertainment.

"Thou anointest my head with oil." How sweetly conscious the pilgrim is of the Lord's nearness to him! This is the strength of his heart. The honour conferred is great, and may be duly esteemed; but that which the heart loves most is the presence of the Lord. Comparatively it matters little who may be at a distance, or even opposed to us, when the Lord is near. In His presence we enjoy a rest from all that surrounds us, which we can find nowhere else, and which, we doubt not, partakes of the perfect rest above.

In Ps. 23:5, "Thou anointest my head with oil," signifying made fat, the oil used plentifully.

Ps. 92:10, "I shall be anointed with fresh oil," from 'to pour over,' 'overflow with' oil.

But more — plenty, security and triumph are also expressed in the 5th verse. Anointed is frequently read "making fat," as the original word in this place may be translated; and is so in the margin, implying cheerfulness, strength or gladness. It is also used as well-looking, prosperity, Psalm 22. 29, a sign of health and peace of mind, so as to cause to flourish: this is expressed in feeding among enemies. This spiritual feast cheers, gladdens, makes the heart run over with joy, makes the soul flourish The anointing of God is poured over, shed abroad in the heart, is an unction which enriches. This is the oil which ran down Aaron's beard, and makes glad the countenance. What is it which thus enriches and fattens the soul? Feasting, drinking abundantly of the cup prepared of the Lord. David says in another psalm, "The Lord is the portion of my cup," therefore it is this cup which runs over with blessings, Christ being the portion. We find in it many precious ingredients. — His life — "Because I live, ye shall live also." His love — "As the Father loveth me, so have I loved you". His friendship — "I have called you friends." His wisdom — "Made to us wisdom." His righteousness — "Made to us righteousness." His fulness — "All that I have is thine." His sorrows — "If the world hate me, they will also hate you." His strength — "My strength is perfect in weakness." His peace — "My peace I leave with you." His joy — "These things I have spoken unto you, that my joy might remain with you, and your joy might be full." This is the present portion presented in the believer's cup of blessedness; one only ingredient is kept back. — Absolute rest. "That if love draw not, restlessness may toss into his breast." Having a life which none can touch, his sheep feed in the midst of enemies, "go in and out, and find pasture." The believer's security in the midst of enemies is no presumption, for it rests not with himself, but in the covenant-engagements of the Trinity; we have this forcibly demonstrated, John, 6. 37-40. It is well to study these four verses; they combine all doctrine; election; — the willingness and irresistible power of the Son, in saving all those elected of the Father — calling; — perseverance through faith; called and preserved, in order to be raised at the last day. All this, through grace, not merit, and to the end of glorifying God-man. The Father gives a people to be saved, wills it. The Son comes down from heaven for the express purpose of accomplishing this will; promises, and his word is truth, in no wise to cast out any, to lose nothing committed to him, to raise up all such at the last day, "and I will raise him up at the last day." The Spirit prepares these vessels of mercy for this end — and how? By bringing them to Christ; taking of the things of Christ, and showing them unto them, so that their eyes being opened to his loveliness, they embrace, and are persuaded of the truth as it is in Jesus, and in the midst of the world, flesh, and devil, the Spirit preserves through this belief. The Father gives his elect to the Son to save; the Son gives this his "Father's gift" to the Spirit to educate, by leading back to Christ; he glorifies not himself. Christ keeps, by casting them in supplication on the Father; "Father keep through thine own name those whom thou hast given me." Each person in the Godhead thus becomes debtor to the other, in consummating the bliss of God's chosen people. We must follow the believer into all the intricacies of his experience, before we can understand the full meaning of the word no wise, how impossible to weary or tire out his love by all our backsliding and ingratitude; "no wise" and "uttermost" are two words the believer takes his life to learn; not one has ever outstretched his uttermost, or wearied out his no wise. The examples of his word, as well as truth of his oath establish this, notwithstanding appearances and feelings; the soul of the believer is never even retarded in its progress; every event, and every state, as surely forwards its course, as years, months, and days, bring on eternity. Remember it is the Father's will, not against his will, that his people should be saved; so undeniably his will, that when nothing else would do, it pleased the Lord to bruise his own Son, and put him to grief, that his soul making an offering for sin, the pleasure of the Lord might prosper in his hand. In these four verses we also find the mark of his sheep, the only mark required: "All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out." No ifs, no buts, no ands, no peradventures. The covenant is "ordered in all things and sure," for the glory of the Eternal has interwoven itself into the safety of his elect people. Thus, in the midst of enemies may his people triumph, "man's extremity is God's opportunity", — the greater our want, the deeper we shall drink into this cup of consolation, for you "shall not want."