Topical Studies
What the Bible says about
Anointing
(From Forerunner Commentary)
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1 Samuel 16:13
In a sense, this is David's baptism, in which he was separated from all his brothers—in effect, from all the people of the tribes of Israel. This anointing consecrated him as "king," just as we, too, have been separated from the world and set apart as God's people. Like David, who did not immediately function as king over Israel, we are to be kings and priests of God in the resurrection, in His Kingdom (Revelation 5:10; 20:4-6; I Peter 2:9-10).
Richard T. Ritenbaugh
Psalm 133 (1998)
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Psalm 133:2
Verses 2 and 3 describe what unity is like, comparing it to oil and to dew. David's choice of these two metaphors extends the idea of "good" and "pleasant." Oil, running upon Aaron's head and down into his beard and onto his garments, was good and pleasant. It was good in the sense that it was proper and fitting for a high priest to be ordained with oil. Our modern sensitivities may recoil at the thought of having oil poured all over us, but this oil was special, being mixed with many spices that gave it a very pleasing aroma. It was a sweet savor. In addition, it was reserved only for this one occasion, the anointing of the high priest. If one attended the anointing of the high priest, he would always associate this fragrance with that ceremony, and should he ever smell it again, it would bring back his memories of that time when a son of Aaron was raised to the rank of high priest. It was fitting, proper, and pleasant. Why did David choose to highlight Aaron and anointing with oil? These types have a deeper connection with the unity of the brethren than simply being "good and pleasant." Aaron is the prototype high priest. Who is the antitype? Jesus Christ, our High Priest, who now sits at the right hand of God and mediates on our behalf. In the Levitical ritual, it was in the person of the high priest that at-one-ment was made with the people on the Day of Atonement. Only he could go through the veil, after his and Israel's sins had been purged, to present himself before God and sprinkle the Mercy Seat with blood. The high priest is the vehicle of that oneness—unity with God. Is this not what Jesus Christ has done? Who else has gone through the veil to bring us into unity with the Father (see Colossians 1:19-22; Hebrews 9:24-28 10:19-22)? The picture that God trying to get us to understand is that unity comes from Him and His Son, and then down to us by His Spirit. A beautiful picture! He is the originator of unity, and without Him we cannot have unity. It is very interesting that there has been a debate for years about how far down the oil goes. Most people take it that the word translated in the New King James as edge and in the King James as skirts means "collar." It is literally "mouth" or "opening." What is the mouth of the garment? We have two choices: On a robe, it is either the collar, which goes over the head, or the skirt hem. Many, comparing this verse with the actual ritual, say that the high priest ws anointed with just a small amount that was ceremoniously put on his head and allowed to drip down his hair and into his beard and onto his shoulders. This is probably true. However, God may have inspired David to mean "skirt," the bottom hem down by the ankles, not the collar, because the whole of verses 2-3 is hyperbole, exaggeration. The dew of Hermon has never reached the mountains of Zion at Jerusalem; it is too far away. We must remember that the Hebrews frequently wrote in parallel units, and these verses parallel to each other. Since he exaggerates in one, he will exaggerate in the other. He does this to get his point across to us: We are covered with oil from head to toe, and the Holy Land is covered from north to south with dew. Both oil and water are symbols of God's Spirit. It covers the whole church, every member, not just the Head. The picture here is of the fullness or completeness of the Spirit. As the High Priest's body, we are united with Him, the Head, by His Spirit.
Richard T. Ritenbaugh
Psalm 133 (1998)
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Isaiah 55:1-7
God invites His people to buy from Him, even though we do not have money. Then He explains what He is talking about: Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, and let your soul delight itself in abundance [what oil represents]. Incline your ear, and come to Me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David. (Isaiah 55:2-3, emphasis ours throughout) He counsels us not to expend ourselves on things that matter little. Rather, focus on God and take in His richness, His fruitfulness—His oil, as it were—and our lives will overflow with true, spiritual abundance. If we do this, He will make an everlasting covenant with us, the essence of which is, "I will be their God, and they shall be My people" (Jeremiah 31:33; Hebrews 8:10). It is not a cold contract but a nurturing, protective agreement for a fruitful relationship. Verses 6-7 give some of our obligations within that covenant. We have no money to buy this abundance, but these verses show that we purchase it through seeking God—seeking to be like Him—and through calling on Him once He has revealed Himself to us. We do not have anything of value to offer Him, except our lives. Yet, if we spend our lives—if we spend our time and our attention in fellowshipping with God, in seeking Him—they will be enriched in ways that nothing material can match. In other words, when we seek God, are nourished by His truth, and act upon it, it is as if God is pouring precious oil on us.
David C. Grabbe
Do You Have Enough Oil? (Part Two)
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Matthew 25:1-13
In this parable, the presence of oil is the critical factor in determining which of these maidens were wise and which were foolish. More than just an accolade, their wisdom—or lack thereof—determined which were prepared to go to the wedding and which were not. What does the oil represent in this parable? It is commonly held that oil is a symbol of the Holy Spirit, but what verses does one use to support that? Water is a clear symbol of the Holy Spirit, as are fire and wind, and we can point to unambiguous scriptures to show that symbolism. But, believe it or not, it is not nearly so simple with oil. The closest examples are the few that link anointing and the Holy Spirit, and oil is used in anointing (for example, Luke 4:18). Even then, the linkage is not absolute, because in most places in Scripture where the Holy Spirit is given, such as at baptism, it is through the laying on of hands without any oil being used. In addition, there are numerous examples of anointing where the Holy Spirit is not given as an indwelling essence, such as God calling Cyrus the Great "His anointed" (Isaiah 45:1), or Jesus instructing people to anoint their head while fasting (Matthew 6:17). Even though we may take it for granted that oil is a symbol of the Holy Spirit, when it comes down to showing that scripturally, it is more challenging than one might think. This is not to say that oil is not a symbol of the Holy Spirit, but rather that the Holy Spirit is only a portion of what oil represents in the Bible. But if the Holy Spirit is all we think of when we read about oil, we will miss out on a great deal of meaning and significance. In this parable, we see that the foolish virgins are instructed to go buy oil, and likewise other unnamed persons are selling oil. Commerce lies behind the possession of oil here. But questions arise if we simply substitute the Holy Spirit for the oil. In the story of Simon the sorcerer in Acts 8:9-24, Simon actually tried to do this—he tried buy the Holy Spirit, and he assumed that Peter would sell it to him. That did not work out, of course, as Peter's response in verse 20 emphasizes: "Your money perish with you, because you thought that the gift of God could be purchased with money!" This translation is quite mild compared to what the Greek indicates Peter's righteous indignation to Simon implies, "You and your money can go to destruction"—or, in other words, to hell. That is what the leader of the apostles thought about somebody trying to buy the Holy Spirit! In addition, the Holy Spirit is called the gift of God in several places (Acts 2:38; 8:20; 10:45; I Timothy 4:14; II Timothy 1:6; Hebrews 6:4). Only a con-artist would try to convince us to purchase something that is given as a gift! These things beg the question of what exactly the oil in the parable represents, and how we can have enough to be wise and prepared when the Bridegroom returns.
David C. Grabbe
Do You Have Enough Oil? (Part One)
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1 John 2:20-21
John makes it clear in verses 20-21 that his audience is composed of deeply converted people who have God's Holy Spirit and are rooted and grounded in the truth. The "anointing" is the gift of the Holy Spirit, as we can see from II Corinthians 1:21-22: "Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a deposit." John's phrase, "you know all things," simply refers to the fact that these people knew and understood the basic doctrines of the church.
Earl L. Henn
For the Perfecting of the Saints
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Find more Bible verses about Anointing:
Anointing {Nave's}
Anointing {Torrey's}
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