Anointing and Oil; Christ; Messiah

"Those who were foolish took their lamps but no oil with them..." (Mat 25:3)

"But you have an anointing from the Holy One..." (1Jn 2:20)

"I counsel you to... anoint your eyes with eye salve, that you may see" (Rev 3:18)

"God has anointed you with the oil of joy..." (Heb 1:9)
"You are the Christ, the Son of the Living God" (Mat 16:16)

Throughout the Bible there are many references to oil and anointing, most of which may seem insignificant to the modern-day Christian (e.g. 2Chr 2:10, Eze 45:14, Hag 2:12). Taken together, however, they build a picture that God uses to teach us heavenly lessons. Let's start by considering the oil itself and its daily uses as a food, a fuel and a form of wealth. From there we will consider "anointing" in its various forms (e.g. hygiene, health, perfume, embalming), and then its symbolic or spiritual use (e.g. the anointing of priests, kings, or prophets). At that point we will be ready to worship Jesus as "The Christ" or "The Messiah" (i.e. the "Anointed One"), and to consider our own spiritual "anointing."

Oil as food, fuel and wealth. As an item of food, olive oil is mentioned as an ingredient and topping for bread (e.g.Ex 29:1-3, 29:27-33). Although it could be negatively associated with gluttony (e.g. Pr 21:17), the liberal use of oil in food usually conveyed joy, prosperity, and liberality (e.g. 1Chr 12:39-40, 2Chr 32:27-29, Eze 16:13-14). Hence, the inclusion of oil and salt in the meal or grain offerings of Lev 2 was significant, since portions of these offerings were allotted to the priests: God was ordaining that the priests' portions were to be rich and savory (Lev 2:4-10), and were to be eaten in His presence (Lev 6:14-18). In both these ways, God seems to be treating the priests as co-laborers and members of His household rather than as lowly slaves. The aspect of fellowship appears likewise in the fellowship offerings which the people were to bring to the temple (Lev 7:11-15; also see The Book of Leviticus, 2nd Ed, Gordon J. Wenham, Wm. B. Eerdmans Publishing, 1979). The oiled bread of these offerings seems to depict the liberality of His supply (Jer 31:10-12), and the joy and richness of His fellowship (Ps 16:11). Though the Christian is not to seek or desire earthly pleasures or God's coddling (Mt 6:19-21, 1Jn 2:15, Lk 17:6-10), these aspects of oil encourage us because we love the God who is willing and able to supply every need (Mt 6:11, 6:24-34, Php 4:18-19) and who offers us the joy of His fellowship eternally (Ps 23, 1Ths 4:16-17, Lk 12:29-37).

Besides its use as a food, olive oil was also used as a fuel for lamps, including those that were to perpetually burn in the Tabernacle (Ex 27:20, Lev 24:2-4). God's presence is not a place of darkness and stumbling; in fact, He uses light as one of His personal attributes (1Jn 1:5, Is 60:19-20, Jn 1:4-9, 9:5, 12:46, Rev 21:23) and a symbol of the good things that characterize Him (Ex 13:21, 2Chr 21:7, 2Cor 4:3-6, Ps 27:1, Ps 43:3, Ps 89:15-17, Ps 97:11-12, Ps 119:105, Is 9:2, Eph 5:13-14). Without oil, the lamps of the Tabernacle were powerless to shine forth this symbolism; hence, oil takes on the aspect of God's supply and empowerment for good. For example, God depicted his servants (probably the governor and high priest) as olive trees providing oil to the lampstand that represented Israel (Zec 4:1-14). Similarly, Jesus drew upon the use of oil in lamps to illustrate that we should be prepared for his return (Lk 12:35, Mt 25:1-13).Our lights should perpetually burn like those in the Tabernacle, reflecting that Jesus is our light and our supply (Mt 5:14-16, Jn 8:12); we can only achieve this consistent testimony to the world as we are empowered by God through our relationship with Jesus (Jn 5:15).

The continual demand for olive oil as a food, fuel, etc. made it a commodity, hence a form of wealth and commerce (e.g. 1Ki 5:11, 2Ki 4:1-7, 1Chr 27:25-28, 2Chr 2:3-10, Lk 16:5-6). God makes it clear that this wealth ultimately comes from Him, not from men, trees, land or other gods (Dt 8:7-10, 11:13-14, 28:40-45, 1Ki 17:10-16, 2Ki 4:1-7, Hos 2:5-9). Tithing the olive oil was a way to acknowledge God’s provision and fellowship (Dt 14:22-23); hence, the command to bring that tithe to the Temple and eat before the Lord was given for joy, fellowship and gratitude (Dt 12:5-7), not for an onerous tax. We would do well to remember this in our own giving!

Jesus drew on this aspect of oil as a form of wealth in the parable of the shrewd steward (Lk 16:1-13). In this parable, oil (like wheat) represented earthly wealth and debts, showing us that we can’t serve both God and Mammon (v 13). Rather, we are to see God as the giver of all wealth, and ourselves as mere stewards of it. How we use that wealth is an indicator and a test of our use of heavenly riches—if we aren’t faithful in our use of the earthly, how can we be entrusted with the heavenly (vs 10-12)? We should use earthly wealth as though we are making friends in the heavenly places (v 9).

Anointing. These aspects of oil are instructive and helpful, and they lay the foundation for the study of "anointing"-- applying oil to the skin, head, or eyes. There are aspects of this practice which we can still relate to today, such as applying soothing ointment or perfumed lotion to the skin. Other aspects of it we remember even if we don't practice them, such as using oil to groom hair. Still other aspects of it are completely alien to us, such as pouring olive oil over someone else's head or into a wound. But all these aspects are encompassed in the concept of "anointing," and all of them speak of Jesus, our "Anointed One", our "Christ", our "Messiah". In fact, embracing Jesus as The Christ is truly an act of faith, worship and adoration!

The first time the Bible mentions oil or anointing is in the account of Jacob fleeing from Esau (Gen 28). As he slept with a stone for his pillow, the LORD spoke to him in a dream, applying to Jacob the covenant that He had made with Abraham. In the morning, Jacob rose up, made a pillar out of his pillow-stone, and poured oil on it in a private ceremony cementing the covenant. After God had prospered him and allowed him to return to Canaan, Jacob had another encounter with God, and again anointed a stone pillar to commemorate the event (Gen 35). This is the beginning of understanding “anointing” —it says “here is something very significant and sacred regarding our relationship with God.”

The anointing of priesthood. In Exodus 29, God instructed Moses to anoint Aaron and his sons in a ceremony hallowing them as priests. In this ceremony, Moses was to pour special oil over Aaron’s head and sprinkle it on his priestly garments. As when Jacob anointed the stones, this anointing of Aaron marked him as very significant in relation to God: as God’s hand-picked priest, he and his descendants would represent God to the people (by playing out God’s part in various ceremonies and by instructing the people in God’s ways), would intercede for the people to God (by praying for them and by playing the people’s part in certain other ceremonies), and would facilitate the people’s worship of God. “Their anointing,” says God, “shall surely be an everlasting priesthood throughout their generations” (Ex 40:13-15).

Skin ointment, joy and blessing. There are two aspects of Aaron’s anointing that bear further consideration. The first stems from the fact that oil was used for skin ointment, hygiene, and even healing (Isa 1:6, Lk 10:34, Rev 3:18). Neglecting its use would suggest personal abasement, as when mourning, suffering or fasting, whereas using it suggested joy and well-being (2Sa 14:2, Ps 141:5, Mt 6:16-18). Applying it to someone else was a token of honor, blessing, and hospitality, symbolically conferring joy and well-being to them (Ps 23:5, 92:10). So now we notice that Moses was directed to pour the oil over Aaron’s head—a liberality that depicts a supreme blessing being bestowed on Aaron. To be selected and to serve as a priest before God was a great honor and blessing in that the priest was especially close to God’s fellowship and provision (Lev 7:32-36, Dt 18:1-5, Ps 115:9-12; also notice how Korah coveted the priesthood in Nu 16:1-11). It is this connection with blessing that makes the oil running down Aaron’s head and dripping from his beard a vivid picture of great joy (Ps 133). Likewise, we see the “oil of joy” contrasted with the “spirit of heaviness” in Is 61:3.

Perfumed oil and a good reputation. The second detail of Aaron’s anointing has to do with perfume-- a fragrant, oily balm (e.g. myrrh or spikenard), or an oil-based confection of fragrant spices (e.g. cinnamon). Since it is oil-based, applying a perfume to the skin is an act of anointing. If someone is anointed with perfume, the fragrance of the perfume surrounds and follows them, creating a positive impact on the senses and emotions of those nearby. God uses this positive impact as a vivid metaphor for a person’s good reputation (SS 1:3, 1:12-14, Ecc 10:1). With this in mind, we notice that the special oil used to anoint Aaron was perfumed according to a unique recipe which God gave exclusively for Tabernacle use (Ex 30:22-33). Not only was it poured over Aaron, but it was also applied to the Tabernacle furnishings and sprinkled on the priestly clothing. God ascribes to this oil the function of "sanctification"-- declaring something as holy (Ex 29:36, 28:41). Clearly, God wanted to establish a unique fragrance as a part of the ambiance of the Tabernacle, and he wanted the priests to have this fragrance: the fragrance of the presence and worship of God.

When we apply these two aspects of Aaron’s anointing to Jesus the “Christ,” we see Him high and lifted up! In Hebrews 1:9, we are invited to visualize God pouring the “oil of gladness” over Jesus’ head, blessing him out of delight that Jesus loved righteousness and hated iniquity. What an interesting insight into the mutual love within the Trinity-- how God delights in his beloved Son (Jn 17:21-24, 2Pe 1:16-17), and how the Son identifies with and submits to the Father (Jn 5:26-30)! The prospect of delighting his Father must have comprised much of “the joy set before him” that allowed Jesus to endure the cross (Heb 12:2). When we “consider the Apostle and High Priest of our profession, Christ Jesus” (Heb 3:1), we are reminded that Christ is anointed as Aaron was: hand-picked by God and hallowed by God for his priestly ministry (Heb 5:1-10), and having the very “fragrance” (the reputation and impact) of God himself.

The anointing of kingship. But “priest” is not the only vocation for which men were anointed: “king” is another. The practice of anointing someone as king existed even before there was a king in Israel (Jdg 9:8), perhaps as a sign of human blessing and honor. But when God directed certain men to be anointed as kings, it was more than mere human blessing (1Sam 9-10, 16:1-13, 2Ki 9:1-3): God was again conveying that someone was unique and significant in relation to God, hand-picked in this case to represent God’s sovereignty over his people (Ps 89:19-21)-- or to represent His hand of judgment (1Ki 19:15-17). Interestingly, God’s ordinance for the king was that he himself write a copy of the Law and read it all the days of his life—it was to guide him and keep him from becoming proud (Dt 17:18-20). When the anointed king accurately submitted to God and represented Him according to this Law, hostility against him constituted hostility toward God himself; that king could fully expect God to defend him (Ps 2). Such a king would also serve as a prophetic picture of Jesus, the Anointed (Ps 18:49-50). In introducing Jesus, all four Gospels are quick to identify him as Christ in the sense of the one anointed to occupy David’s throne forever (Mt 1:1, Mk 1:1, Lk 1:32-33, Jn 1:17, 1:41-49). Certainly, it was the suggestion that Jesus was the anointed king that provoked hostility from both Herod and the religious leaders (Mt 2:1-4, 22:42).

The anointing of prophet. The vocation of prophet is yet another one for which men were anointed (1Ki 19:16). The prophet was a man who was chosen by God to proclaim his words, including words of instruction (e.g. Moses), exhortation (e.g. Joshua 1), rebuke (e.g. Amos) and prediction (e.g. Daniel 9). It is this anointing that is described in Is 61:1-2 and is directly applied to Jesus in Lk 4:18-21: “the Lord hath anointed me to preach… to proclaim liberty….to proclaim the acceptable year of the Lord… and to proclaim the day of vengeance of our God.” Jesus also claimed the anointing of Prophet when he spoke to the woman at the well (Jn 4:25-26). In fact, His anointing as "Prophet" echoes in every title for Jesus that touches on His presentation of God's words, such as "Rabbi" or "Teacher" (Mt 5:1-2, Mk 6:34, Jn 3:2), "The Word" or "The Light" (Jn 1:1-14), or as a preacher of the Gospel (Mt 4:23, 13:36-43, Mk 1:14). As our Prophet, it is praiseworthy that Jesus spoke only those things that his Father gave him (Jn 12:47-50, 14:10), making the words of Jesus the rock on which to build our lives (Mt 7:24-25), the truth that will never pass away (Mt 24:35), and the pathway from judgment to fellowship and blessing (Jn 12:48, 14:23-24, 15:7).

The anointing of embalment. Embalming involved applying an aromatic balm to a corpse so as to delay the onset and odor of decay. In Jn 12:3-7, Jesus was anointed in this sense when Mary applied an expensive, perfumed ointment to him. He explained the significance to indignant Judas: “against the day of my burying hath she kept this.” We praise Jesus that he was appointed to die on our behalf, yet his body did not decay in the grave-- not because of the power of embalment, but symbolized by it. He lives today as Lord and Christ on David’s throne through the power of God (Acts 2:22-36)!

Anointing with the Holy Ghost and Power. All of these uses of “anointing” involve the literal application of oil. There is one last form of anointing mentioned which is figurative: God “anointed” Jesus with the Holy Ghost and power (Acts 10:38). The term “figurative” is not meant to imply that Jesus was not literally empowered by the Father through the Holy Ghost, but is rather an observation that the Holy Ghost and power are not literally oil. In any case, it was the application of the Holy Ghost and God’s power that lent substance to Jesus' anointing as priest, king, prophet, and sacrifice. It was the Holy Ghost that empowered Jesus to go about doing good and healing. The term “anointed” creates a visual picture of God the Father pouring a liberal stream of power and blessing on Jesus’ head.

The anointing of the Christian. In 2Cor 1:21, Paul states without elaboration that Christians have an anointing that comes from God. We are therefore to imagine ourselves before God, who is pleased to pour oil on our heads to mark us as significant, to identify us with a role, and to bless us. But what is the specific nature of this anointing? It is not specified, but the pictures above help us go beyond mere head-scratching or speculation. Certainly, Christians are chosen by God to represent Him in this world: they are consecrated for this service like the anointed kings and priests (Rev 1:6, 1Ptr 2:5-9). Also, when John draws a contrast between false teachers and those Christians that have a true anointing, we are reminded that every Christian occupies the anointed role of prophet in the sense of speaking the words of God (1Ptr 4:11, 1Jn 2:18-2:27). Further, there are aspects of blessing, joy, reconciliation and healing that are encompassed in the picture of the Christian’s anointing: each born-again believer receives the anointing of joy from Jesus (Isa 61:3, Jn 15:11, 16:24, Acts 13:52, Rom 14:17), and each has been healed and reconciled to God like a cleansed leper (Lev 14:26-32, Mk 1:40-45, Lk 17:12-19). And as Jesus was anointed with the Holy Ghost and power to do good, so his disciples received the Holy Ghost and power (Acts 1:8, 10:34-38). Finally, Paul exhorts us to have the fragrance of Christ (i.e. His reputation and effect on others; 2Cor 2:14-17) just as our anointed High Priest has the fragrance of God. None of these is explicitly linked to the "anointing" that the Christian receives from God, but all are encompassed in the connotations of the word "anointing", and all are helpful in seeing ourselves as called and empowered for God's service, blessed as sons in whom God delights.

Applications for the Christian.

The first application of studying oil and anointing is greater praise for our Heavenly Father, who chose us, who provides for us, who empowers us and who blesses us. Moreover, we should highly exalt Jesus: the one whom God empowered and blessed as prophet, priest, and sacrifice; the Son of God who has the very nature and essence of God; the one before whose throne we will be judged; and the one whom we will honor as King forever!

Believe that Jesus is The Christ-- that God the Anointer chose Jesus and no other to have the name above every name (Mt 24:5, 23-24, Jn 20:30-31, Php 2:9-11, Acts 2:36). Because Jesus is our anointed high priest-- our only way to the Father-- we should draw near to God through Him (Jn 14:6, Heb 10:19-22). Because Jesus is our anointed king, we should revere and obey Him, and be His ambassadors to the world (Lk 6:46, Mt 7:21, 2Cor 5:20). Because Jesus is our anointed prophet, we should embrace His words and build our lives on them (Mt 7:24-27, Jn 14:23). Because Jesus is our sacrifice, we should rejoice that we receive reconciliation instead of judgment, and should offer our own lives to God's service (2Cor 5:21, Rom 12:1). Humbly acknowledge that Christ was chosen above all men: we should not exalt ourselves above other men, judge them or offend them, because all of us will appear on equal footing before the judgment seat of Christ; rather, we should act lovingly toward others because we belong to Christ and represent him (Mt 23:8-11, Rom 14:10-15, Mk 9:41).

Complete reference list of Biblical references to Oil and Anointing:

Jacob anointed the altars he built to God (Gen 28:18, 35:14)

Priests and tabernacle items were anointed with special perfumed olive oil

(Ex 29:4-21, 30:22-33, 40:9-15, Lev 8:1-12, 8:30-33, 10:6-7, 21:10-12, Nu 35:25, 1Sam 9:15-16, 16:1-13, 1Ki 1:34,

19:15-16). Note that the anointing designated and consecrated God’s chosen Levitical priests; contrast with 2Chr 13:9-11).

Because of their anointing, the priests shared in the offerings brought to the LORD (Num 18:8-12, Dt 18:3-5), and were not to be defiled by dead bodies (Lev 21:10-12; compare with Heb 7:26).

Oils were applied to the skin as ointments or used as bases for perfume:

• Skin care/hygiene/beautification: its neglect suggests personal abasement, as when mourning or suffering; its use suggests joy and well-being; pouring it over someone else would be a way to honor or bless; the joy of brotherly fellowship is expressed in terms of anointing oil (Rth 3:3, 2Sam 14:2, Est 2:12, Ps 23:5, 45:7, 92:8-11, 104:14-15, 133:1-2, 141:4-5, Pro 27:9, Ecc 9:8, Isa 61:3, Ez 16:9, Amos 6:6, Mt 6:16-18, Lk 7:46, Heb 1:9, Rev 3:18)
• Perfume: (SS 1:3, Isa 57:7-9, Ecc 10:1, Pr 27:15-16)
• Medicinal use: (Isa 1:6, Lk 10:34, Rev 3:18)
• Embalming (Mt 26:7-13, Mk 14:3-8, Lk 23:56, Jn 12:1-8)
• Miraculous healing (Mk 6:13, Ja 5:14). Compare with use of oil in restoration of cleansed lepers (Lev 14:10-32)

Pouring oil over an object or person depicted God’s consecration, blessing or enablement for a special purpose (Is 61:1-3)

God’s choice of kings was anointed with oil (1Sam 10:1, 12:5, 16:1-13, 2Sam 1:17-21, 1Ki 1:39, 2Ki 9:1-13, Ps 89:19-21)

God’s choice of Elisha to be prophet after Elijah was marked with anointing (1Ki 19:16)

God referred to two anointed ones in his vision for Zechariah, symbolized by olive trees feeding oil to a lampstand,

probably referring to Zerubbabel (governor) and Joshua (high priest) acting as conduits of God’s grace to Israel

(Zec 4:2-14), although they may have foreshadowed the two witnesses of Revelation (Rev 11:3-4).

Antichrists were contrasted with those who had a true anointing (1Jn 2:18-27)

Olive oil was a source of food; its liberal use in food suggested joy and plenty—though possibly gluttony

(Ex 29:2, 29:32, 1Ki 17:10-16, 1Chr 12:38-40, 2Chr 11:5-11, Pr 21:17, 21:20, Eze 16:13)

Most meal offerings included olive oil (e.g. firstfruit and freewill offerings of grain which were shared with priests)

(Ex 29:40, Lev 2, 6:14-23, 7:11-12, 9:3-4, 23:10-14, Nu 6:13-16, 7:11-13, 8:5-8, 15:1-11, 28:2-29:14, Eze 45:24-25, 46:4-15;

exceptions: Lev 5, Nu 5:15)

Olive oil was a fuel for lamps, most notably those that perpetually gave light in the tabernacle/temple

(Ex 25:6, 27:20, 29:40, 35:5-14, Lev 24:1-3, Num 28:5).

Having lights burning or oil to do so conveyed preparation (Mt 25:1-13, Lk 12:35).

Olive oil was a commodity representing wealth and God’s provision; as a part of one’s increase, it was tithed and offered to God

(Dt 7:13, 8:8, 11:14, 12:17-18, 14:22-23, 28:40, 28:51, 32:9-13, 33:24, 1Ki 5:10-11, 17:10-16, 2Ki 4:1-7, 18:31-32, 1Chr 27:28,

2Chr 2:3-16, 31:5, Ezr 6:8-9, 7:22, Neh 5:11, 10:37-39, 13:12, Job 29:1-6, Ecc 7:1, Jer 31:11-12, Eze 16:15-20, 23:41, 27:17, 45:14,

45:24-25, Hos 2:5-8, 12:1, Joe 1:10, 2:19-24, Mic 6:7, 6:15, Hag 1:11, Lk 16:6, Rev 6:6, 18:13)

Jesus is “The Anointed One (“Christ” or “Messiah”):

He is particularly blessed and joyful, chosen for a purpose, enabled and filled with God’s Spirit (Mt 1:16, 16:15-20, 26:63-64,

Mk 14:61-62, Lk 3:15-16, 4:41-42, 24:26, Jn 1:41, 4:24-42, 17:3, 20:30-31, Acts 3:17-20, 4:24-28, 9:22, 17:2-3, 18:28)

He is anointed as King on David’s throne, the Prince, the Lord, theCommander, the Son of God (Dn 9:24-26, Mt 1:1, 2:1-6, 22:41-45,

26:63-64, Mk 1:1, 12:35-37, 14:61-62, 15:32, Lk 2:11, 20:41-44, Jn 6:69, Acts 2:30-36, Rom 1:3-6, 16:20)

He is anointed as prophet and master-teacher (Isa 61:1-2 claimed by Jesus in Lk 4:17-21, Dt 18:15 ascribed to Jesus in Jn 1:45,

Mt 11:2-3, 23:7-12, Jn 4:25-26, Acts 3:18-23, 7:37)

He is anointed as High priest (Heb 2:17, 4:14-5:10, 7:26, 8:1-3, 9:11)

He was anointed for burial (Mt 26:7-12, Mk 14:3-8, Jn 11:2, 12:1-8)

He is anointed with the oil of joy (Ps 45:6-8, Heb 1:9)

He is anointed with the Holy Ghost and power (Acts 10:34-38)

Christians are “anointed” by God—blessed, called, consecrated and enabled for God’s work (2Cor 1:21, 1Jn 2:27). The pictures that may be most

helpful in understanding this anointing are probably these:

We are chosen by God: consecrated, enabled and blessed for service like priests, kings or prophets

(Ex 40:9-15, 1Sam 16:1-13, 1Ki 19:16—see 1Ptr 2:9)

We are restored to fellowship with God like a cleansed leper (Lev 14:10-32)

We have been given the oil of joy instead of mourning through the gospel of Jesus (Is 61:1-3),

We have received the Holy Ghost and power (Acts 10:34-38, see Acts 1:8),

Our response:

Believe that Jesus is The Christ, the Son of God— God the Anointer chose Jesus and no other (Mt 24:5, 23-24, Jn 20:30-31)

Draw near to God because Jesus is our high priest (Heb 10:19-22)

Don’t be proud, taking the acclaim as Master and Teacher, because Christ is our Master and Teacher (Mt 23:5-11)

Act lovingly because we belong to Christ—we represent him (Mk 9:41)

Don’t judge or offend our brothers, because we will all appear before the judgment seat of Christ (Rom 14:10-15)