Difference between revisions of "Anoint"

<p> "To put oil on the head or body"; a practice common in the E. (&nbsp;Ruth 3:3). To cease anointing was a mark of mourning (&nbsp;2 Samuel 14:2; &nbsp;Daniel 10:3; &nbsp;Matthew 6:17). A mark of respect to a guest so common that to omit it implied defective hospitality (&nbsp;Luke 7:46; &nbsp;Psalms 23:5); Heb., "Thou hast made fat," or "unctuous" (&nbsp;John 11:2; &nbsp;John 12:3). A body was prepared for burial with unguents (&nbsp;Mark 16:1; &nbsp;Mark 14:8). Metaphorically, "anointed with oil" means successful, joyous (&nbsp;Psalms 92:10; &nbsp;Ecclesiastes 9:8). "Anointing with the oiler gladness" (&nbsp;Psalms 45:7; &nbsp;Hebrews 1:9) expresses spiritual joy, such as [[Messiah]] felt and shall feel in seeing the blessed fruit of His sufferings (&nbsp;Isaiah 61:3). [[Anointing]] prevents excessive perspiration in the hot and arid E., gives elasticity to the limbs, and acts as clothing in both sun and shade. </p> <p> The ordinary clothing is thin, and the heat and sand produce weariness and irritation, which the oil relieves. Oil was used as a medicament for the sick, and liniment for bodily pain (&nbsp;Isaiah 1:6), so that it was used as a symbol in miraculous cures (&nbsp;Mark 6:13). The usage which Christ practiced Himself (&nbsp;John 9:6; &nbsp;John 9:11) and committed to His apostles was afterward continued with laying on of hands as a token of the highest faculty of medicine in the church. Rome vainly continues the sign, when the reality, the power of miraculous healing, is wanting. Rome's "extreme unction" is administered to heal the soul when the body's life is despaired of. James's (&nbsp;James 5:14-15) unction was to heal the body. The sacred use of oil was for consecrating things or persons to God. So Jacob anointed for a pillar the stone which had been his pillow at [[Bethel]] (&nbsp;Genesis 28:18). </p> <p> The oil is a symbol of the [[Holy]] Spirit, and as applied to things gave them a ceremonial sacredness, fitting them for holy ministrations. As applied to prophets (&nbsp;1 Chronicles 16:22; &nbsp;1 Kings 19:16), priests (&nbsp;Leviticus 4:3), and kings (&nbsp;Isaiah 45:1), it marked their consecration to the office, and was a symbol of the spiritual qualification divinely imparted for its due discharge (&nbsp;Exodus 30:29-30). &nbsp;1 Samuel 10:1,6: King Saul. &nbsp;1 Samuel 16:13-14; David thrice anointed: first to the right; then over Judah; then actually over the whole nation. &nbsp;Isaiah 61:1; Messiah, twice so designated in the Old [[Testament]] (&nbsp;Psalms 2:2; &nbsp;Daniel 9:25-26), at once Prophet, Priest, and King, the Center of all prophecy, the [[Antitype]] of all priesthood, and the Source and End of all kingship (&nbsp;Luke 4:18; &nbsp;Acts 4:27; &nbsp;Acts 10:38). He was anointed with the Holy Spirit from the womb, then at His baptism (&nbsp;John 1:32-33-41). </p> <p> [[Hereby]] the New Testament marks Him as the Messiah of the Old Testament (&nbsp;Acts 9:22; &nbsp;Acts 17:2-3; &nbsp;Acts 18:5; &nbsp;Acts 18:28.) What He is His people are, Messiahs or "anointed ones" by union with Him (&nbsp;Zechariah 4:14), having the unction of the Holy Spirit (&nbsp;2 Corinthians 1:21; &nbsp;1 John 2:20). Though priests in general were at first anointed, afterward anointing was restricted to the high priest, called "the priest that is anointed:" the perfume used was of stacte, onycha, and galbanum, with pure frankincense, and it was death to imitate it. Antitypically, to Christ, the true high priest alone, belongs the fullness of the Spirit, which it is blasphemy to arrogate. </p> <p> "The Lord's anointed" was the ordinary phrase for the theocratic king (&nbsp;1 Samuel 12:3; &nbsp;Lamentations 4:20). "Anointing the shield" was to make the hide of which it was made supple and less liable to crack (&nbsp;Isaiah 21:5). "Anointing the eyes with eyesalve" expresses imparting of spiritual perceptions (&nbsp;Revelation 3:18). "The yoke shall be destroyed because of the anointing" (&nbsp;Isaiah 10:27), i.e., the [[Assyrian]] oppression shall be taken away from Judah, because of the consecration that is upon the elect nation, its prophets, priests, kings, and holy place (&nbsp;Psalms 105:15); the Antitype to all which is Messiah, "the Anointed" (&nbsp;Daniel 9:24). It is for Messiah's sake that all their deliverances are vouchsafed to His people. </p>

<p> '''A. Verb.''' </p> <p> <em> Mâshach </em> ( '''''מָשַׁח''''' , Strong'S #4886), “to anoint, smear, consecrate.” A common word in both ancient and modern Hebrew, <em> mâshach </em> is also found in ancient Ugaritic. It occurs approximately 70 times in the [[Hebrew]] Old Testament. The word is found for the first time in the Old Testament in Gen. 31:13: “… where thou anointedst the pillar, and … vowedst a vow unto me …” This use illustrates the idea of anointing something or someone as an act of consecration. The basic meaning of the word, however, is simply to “smear” something on an object. Usually oil is involved, but it could be other substances, such as paint or dye (cf. Jer. 22:14). The expression “anoint the shield” in Isa. 21:5 probably has more to do with lubrication than consecration in that context. When unleavened bread is “tempered with oil” in Exod. 29:2, it is basically equivalent to our act of buttering bread. The Old Testament most commonly uses <em> mâshach </em> to indicate “anointing” in the sense of a special setting apart for an office or function. Thus, [[Elisha]] was “anointed” to be a prophet (1 Kings 19:16). More typically, kings were “anointed” for their office (1 Sam. 16:12; 1 Kings 1:39). [[Vessels]] used in the worship at the sacred shrine (both tabernacle and temple) were consecrated for use by “anointing” them (Exod. 29:36; 30:26; 40:9-10). In fact, the recipe for the formulation of this “holy anointing oil” is given in detail in Exod. 30:22-25. </p> <p> '''B. Noun.''' </p> <p> <em> Mâshı̂yach </em> —( '''''מָשִׁיחַ''''' , Strong'S #4899), “anointed one.” A word that is important both to Old Testament and New Testament understandings is the noun <em> mâshı̂yach </em> , which gives us the term <em> messiah </em> . As is true of the verb, <em> mâshı̂yach </em> implies an anointing for a special office or function. Thus, David refused to harm Saul because Saul was “the Lord’s anointed” (1 Sam. 24:6). The Psalms often express the messianic ideals attached to the Davidic line by using the phrase “the Lord’s anointed” (Ps. 2:2; 18:50; 89:38, 51). Interestingly enough, the only person named “messiah” in the Old Testament was Cyrus, the pagan king of Persia, who was commissioned by God to restore Judah to her homeland after the [[Exile]] (Isa. 45:1). The anointing in this instance was more figurative than literal, since [[Cyrus]] was not aware that he was being set apart for such a divine purpose. The New Testament title of <em> Christ </em> is derived from the Greek <em> Christos </em> which is exactly equivalent to the Hebrew <em> mâshı̂yach </em> for it is also rooted in the idea of “to smear with oil.” So the term <em> Christ </em> emphasizes the special anointing of Jesus of [[Nazareth]] for His role as God’s chosen one. </p>

<p> In the language of Scripture, this is a most important word. It means the consecrating, setting apart, and sanctifying, in a peculiar manner, persons or things to sacred purposes. Hence, in a very eminent and personal degree, the Lord Jesus Christ, as the Christ of God, is emphatically called the Messiah, or anointed of [[Jehovah]] His name, Messiah, means this. It is, indeed, the same word in Hebrew, as [[Anointed]] in English. And what I particularly beg the reader to remark, under this article, as a proof of this dedication of Christ, as Christ, to this office character, from everlasting, is, that he is all along in the Old Testament [[Scripture]] spoken of as such, the Messiah or Anointed, and shewn to be so in the New. A plain proof of his consecration by the Holy Ghost before his incarnation. I beg the reader not to pass on until that he hath turned to the following Scriptures, and read them all attentively. (&nbsp;Psalms 89:19-20; &nbsp;1 Samuel 2:35; &nbsp;Psalms 110:4) Hence, Aaron as a type of Christ, (&nbsp;Exodus 8:12; Exo 28:41; &nbsp;Psalms 2:2; Psa 45:7; Psa 132:17) Hence, the whole church is represented as calling upon God for acceptance and favour in Christ: "Behold, [[O]] God, our shield, and look upon the face of thine anointed!" (&nbsp;Psalms 84:9) </p> <p> And as Christ is thus the Christ of God, so the church, by virtue of her union and oneness with him, is anointed with him, and that from the beginning. "Touch not mine anointed." (&nbsp;Psalms 105:15; Psa 23:5; &nbsp;1 John 2:20; 1Jn 2:27; &nbsp;2 Corinthians 1:21) Reader! it is truly blessed to trace through both Testaments the testimonies of these things. What can be, indeed, more satisfactory to the soul than thus to discover, first, Christ, as the source and fountain and security of all our hopes; and then, secondly, to behold the church interested and made a rich partaker of the same in Him. (&nbsp;Acts 4:27; &nbsp;Psalms 133:3; &nbsp;Acts 10:38) </p>

<p> To smear or rub with oil or perfume for either private or religious purposes. The Hebrew term for "anoint, " <i> masah </i> [ &nbsp; Isaiah 21:5 ), smearing paint on a house (&nbsp;Jeremiah 22:14 ), or anointing the body with oil (&nbsp;Amos 6:6 ). The theological meaning of <i> masah </i> [ &nbsp; 1 Chronicles 29:22 ); this anointing made him both responsible for and accountable to the people. Anointed kings sometimes failed in their tasks, and were reminded of their accountability (&nbsp;1 Samuel 15:17; &nbsp;2 Samuel 12:7 ). Second, when people were anointed, God empowered them to accomplish his tasks (&nbsp;1 Samuel 10:6; &nbsp;16:13 ). Third, no one was allowed to harm God's anointed (&nbsp;1 Samuel 24:10; &nbsp;26:9 ). Finally, the term <i> mashiyach </i> [ &nbsp; Psalm 84:9; &nbsp;89:38,51 ). In the New Testament, Christ is portrayed as the Messiah. Jesus is the promised deliverer (&nbsp;John 1:41; &nbsp;4:25 ), anointed with the Holy Spirit and with power (&nbsp;Acts 10:38 ). </p> <p> Louis Goldberg </p> <p> <i> See also </i> [[Name And Titles Of Jesus Christ]]; Messiah </p> <p> <i> Bibliography </i> . H. L. Ellison, <i> The Centrality of the Messianic Idea for the Old Testament </i> ; V. P. Hamilton, <i> TWOT, </i> 1:1255-56; J. B. Payne, <i> [[Theology]] of the Older Testament </i> . </p>

<p> &nbsp;Exodus 28:41 (b) This act was a picture of that which happens to a believer who gives himself wholly and without reserve to the service of the Lord. The oil represents the Holy Spirit; the priest who applies it represents either the Father or the Lord [[Jesus]] The believer who yields himself to GOD a living and willing sacrifice becomes Spirit-filled, Spirit-led, and has the unction of the Spirit upon him. </p> <p> &nbsp;Psalm 23:5 (b) This indicates that gracious act of the Lord whereby David was caused to rejoice in being a chosen vessel of GOD. He thus was made to serve as a priest upon behalf of the people, and to serve as a king under the good hand of GOD. </p> <p> &nbsp;Luke 4:18 (b) Here the word refers to that blessed anointing of our gracious [[Saviour]] wherein He was selected by GOD and appointed by Him to be the Lord of our lives and the Saviour of our souls. </p> <p> &nbsp;2 Corinthians 1:21 (a) This anointing refers to the gracious gift of the Holy Spirit to the child of GOD. The Spirit gives enabling power, wisdom and knowledge for the service of GOD, and for His glory. </p> <p> &nbsp;1 John 2:27 (a) The anointing spoken of here is that mysterious, indescribable and indispensable unction of the Holy Spirit whereby one becomes a real, true, active, earnest servant of GOD. </p>

<li> The promised [[Deliverer]] is twice called the "Anointed" or Messiah (&nbsp;Psalm 2:2; &nbsp;Daniel 9:25,26 ), because he was anointed with the Holy Ghost (&nbsp;Isaiah 61:1 ), figuratively styled the "oil of gladness" (&nbsp;Psalm 45:7; &nbsp;Hebrews 1:9 ). Jesus of Nazareth is this anointed One (&nbsp;John 1:41; &nbsp;Acts 9:22; &nbsp;17:2,3; &nbsp;18:5,28 ), the Messiah of the Old Testament. <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]] Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Anoint'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/a/anoint.html. 1897. </p> </div> </li>

<p> [[Anoint', L]] ungo. </p> 1. To pour oil upon to smear or rub over with oil or unctuous substances also to spread over, as oil. We say, the man anoints another, or the oil anoints him. 2. To consecrate by unction, or the use of oil. <p> Thou shalt anoint the altar, and sanctify it. &nbsp;Exodus 29 . </p> 3. To smear or daub. <p> He anointed the eyes of the blind man with clay. &nbsp;John 9 . </p> 4. To prepare, in allusion to the consecrating use of oil. <p> [[Anoint]] the shield. &nbsp;Isaiah 21 . </p> <p> To anoint the head with oil, &nbsp;Psalms 23 seems to signify to communicate the consolations of the Holy Spirit. </p> <p> The use of oil in consecrations, was of high antiquity. Kings, prophets and priests were set apart or consecrated to their offices by the use of oil. Hence the peculiar application of the term anointed to Jesus Christ. </p>

<p> (usually '''''מָשִׁח''''' , ''Mashach', '''''Χρίω''''' '' ) ''.'' The practice of anointing with perfumed oils or ointments appears to have been very common among the Hebrews, as it was among the ancient Egyptians. (See Unguent). The practice, as to its essential meaning, still remains in the East; but perfumed waters are now far more commonly employed than oils or ointments (q.v.). See [[Perfume]] It is from this source that the usage has extended to other regions. Among the [[Greeks]] and Romans oil was employed as a lubricator for suppling the bodies of the athletes in the games (q.v.), and also after the bath (q.v.). </p> <p> '''I.''' In the [[Scriptures]] several kinds of anointing are distinguishable (Scacchi, Myrotheca, 3, Romans 1637). </p> <p> '''1.''' ''Consecration And Inauguration. '''''—''''' '' The act of anointing appears to have been viewed as emblematical of a particular sanctification, of a designation to the service of God, or to a holy and sacred use. Hence the anointing of the high-priests (&nbsp;Exodus 29:29; &nbsp;Leviticus 4:3), and even of the sacred vessels of the tabernacle (&nbsp;Exodus 30:26, etc.); and hence also, probably, the anointing of the king, who, as "the Lord's anointed," and, under the Hebrew constitution, the viceroy of Jehovah, was undoubtedly invested with a sacred character. This was the case also among the Egyptians, among whom the king was, ex officio, the high-priest, and as such, doubtless, rather than in his secular capacity, was solemnly anointed at his inauguration. (See Unctions) ( ''Of Christ'' ) ''.'' </p> <p> As the custom of inaugural anointing first occurs among the [[Israelites]] immediately after they left Egypt, and no example of the same kind is met with previously, it is fair to conclude that the practice and the notions connected with it were acquired in that country. With the Egyptians, as with the Jews, the investiture to any sacred office, as that of king or priest, was confirmed by this external sign; and as the Jewish lawgiver mentions the ceremony of pouring oil upon the head of the high-priest after he had put on his entire dress, with the mitre and crown, the [[Egyptians]] represent the anointing of their priests and kings after they were attired in their full robes, with the cap and crown upon their heads. Some of the sculptures introduce a priest pouring oil over the monarch </p>