Anoint in Fausset's Bible Dictionary
"To put oil on the head or body"; a practice common in the
E. (Rth 3:3). To cease anointing was a mark of mourning (2
Samuel 14:2; Daniel 10:3; Matthew 6:17). A mark of respect
to a guest so common that to omit it implied defective
hospitality (Luke 7:46; Psalm 23:5); Heb., "Thou hast made
fat," or "unctuous" (John 11:2; John 12:3). A body was
prepared for burial with unguents (Mark 16:1; Mark 14:8).
Metaphorically, "anointed with oil" means successful, joyous
(Psalm 92:10; Ecclesiastes 9:8). "Anointing with the oiler
gladness" (Psalm 45:7; Hebrews 1:9) expresses spiritual joy,
such as Messiah felt and shall feel in seeing the blessed
fruit of His sufferings (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.
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 (Isaiah 1:6), so that it was used as a symbol in
miraculous cures (Mark 6:13). The usage which Christ
practiced Himself (John 9:6; 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 (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 (Genesis 28:18).
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 (1
Chronicles 16:22; 1 Kings 19:16), priests (Leviticus 4:3),
and kings (Isaiah 45:1), it marked their consecration to the
office, and was a symbol of the spiritual qualification
divinely imparted for its due discharge (Exodus 30:29-30). 1
Samuel 10:1,6: King Saul. 1 Samuel 16:13-14; David thrice
anointed: first to the right; then over Judah; then actually
over the whole nation. Isaiah 61:1; Messiah, twice so
designated in the Old Testament (Psalm 2:2; 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 (Luke 4:18; Acts 4:27; Acts 10:38). He
was anointed with the Holy Spirit from the womb, then at His
baptism (John 1:32-33-41).
Hereby the New Testament marks Him as the Messiah of
the Old Testament (Acts 9:22; Acts 17:2-3; Acts 18:5; Acts
18:28.) What He is His people are, Messiahs or "anointed
ones" by union with Him (Zechariah 4:14), having the unction
of the Holy Spirit (2 Corinthians 1:21; 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.
"The Lord's anointed" was the ordinary phrase for
the theocratic king (1 Samuel 12:3; Lamentations 4:20).
"Anointing the shield" was to make the hide of which it was
made supple and less liable to crack (Isaiah 21:5).
"Anointing the eyes with eyesalve" expresses imparting of
spiritual perceptions (Revelation 3:18). "The yoke shall be
destroyed because of the anointing" (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 (Psalm 105:15);
the Antitype to all which is Messiah, "the Anointed" (Daniel
9:24). It is for Messiah's sake that all their deliverances
are vouchsafed to His people.
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