anoint Summary and Overview

The practice of anointing with perfumed oil was common among the Hebrews. (1.) The act of anointing was significant of consecration to a holy or sacred use; hence the anointing of the high priest (Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex. 30:26). The high priest and the king are thus called "the anointed" (Lev. 4:3, 5, 16; 6:20; Ps. 132:10). Anointing a king was equivalent to crowning him (1 Sam. 16:13; 2 Sam. 2:4, etc.). Prophets were also anointed (1 Kings 19:16; 1 Chr. 16:22; Ps. 105:15). The expression, "anoint the shield" (Isa. 21:5), refers to the custom of rubbing oil on the leather of the shield so as to make it supple and fit for use in war. (2.) Anointing was also an act of hospitality (Luke 7:38, 46). It was the custom of the Jews in like manner to anoint themselves with oil, as a means of refreshing or invigorating their bodies (Deut. 28:40; Ruth 3:3; 2 Sam. 14:2; Ps. 104:15, etc.). This custom is continued among the Arabians to the present day. (3.) Oil was used also for medicinal purposes. It was applied to the sick, and also to wounds (Ps. 109:18; Isa. 1:6; Mark 6:13; James 5:14). (4.) The bodies of the dead were sometimes anointed (Mark 14:8; Luke 23:56). (5.) The promised Deliverer is twice called the "Anointed" or Messiah (Ps. 2:2; Dan. 9:25, 26), because he was anointed with the Holy Ghost (Isa. 61:1), figuratively styled the "oil of gladness" (Ps. 45:7; Heb. 1:9). Jesus of Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), the Messiah of the Old Testament.

ANOINT Gen 31:13. The first biblical instance is in the passage cited, and it signifies in that connection the pouring of oil upon the stone which Jacob had set up for a pillar. Gen 28:18. The anointing of persons, places, and things with oil or ointment of a particular composition was a mode of consecration prescribed by divine authority, and extensively practised among the Hebrews. Ex 28:41. The ingredients of the ointment, embracing the most exquisite perfumes and balsams, are minutely given, Ex 30:23-33, and the common use of it was expressly forbidden. Ex 30:33. It was customary at festivals, and on other great and joyful occasions, to anoint the head with fragrant oil; hence it became a sign of joy or happiness; the omission of anointing was therefore a sign of grief. For instances see Ruth 3:3; 2 Sam 14:2; Ps 23:5; 92:10; Eccl 9:8; Matt 6:17. Prophets, 1 Kgs 19:16;1 Chr 16:22, priests, and kings were solemnly anointed, and thus set apart to their respective offices. Of the anointing of the latter we have frequent accounts. 2 Sam 19:10;1 Kgs 1:39; 1 Kgs 19:15, Ex 17:16. The perfumed oil or ointment was usually poured upon the head of the person. It was sometimes done privately by a prophet, 1 Sam 10:1;1 Sam 16:1-13; 1 Kgs 19:16; 2 Kgs 9:1-6, and was a symbolical intimation that the person so anointed would at some future day ascend the throne. After the monarchy was established the anointing was done by the priest, 1 Kgs 1:39, probably in some public place, 1 Kgs 1:32-34, and, at least on one occasion, in the temple, surrounded by the royal guards. 2 Kgs 11:12, 2 Kgs 11:13. David was anointed three times -- privately by Samuel before Saul's death, to give him a claim to the throne, 1 Sam 16:1-13; again publicly as king over Judah in Hebron, 2 Sam 2:4; and finally, over the whole nation. 2 Sam 5:3. In regard to the priest's anointing, at first it was part of the induction into office of any priest, Ex 40:15 ; Num 3:3, but afterward it was a rite practised only in the case of the high priest. Lev 8:12; Ps 133:2. It was common to anoint the person, or some part of it, as the head, feet, hair, etc., for the sake of health or cleanliness, or as a token of respect, and also in connection with religious observances. Mark 6:13; Luke 7:46; John 12:3. When practised to show respect, the most expensive materials were used, and the ceremony was performed in such a manner as to denote the most humble and submissive reverence. The anointing of the sick with oil was also common. The healing properties of oil are well known; and though the cures wrought by the disciples of our Lord were obviously miraculous, they still employed the ordinary means of cure. Mark 6:13. The apostolic direction, Jas 5:14, respecting the anointing of the sick shows us that, together with prayer, the appropriate means of healing should be employed in dependence upon or in the name of the Lord. The ceremony was not in its nature obligatory, and surely no sufficient warrant for the rite of "extreme unction." The bodies of the dead were often wrapped in spices and ointments to preserve them from corruption. Mark 14:8;Mark 16:1, and Luke 23:56. The terms "anoint," "anointed," and "anointing" are employed also spiritually to illustrate the sanctifying influences of divine grace upon the soul. 2 Cor 1:21;1 John 2:20,Gen 1:27. To anoint the eyes with eye-salve, Rev 3:18, is a figurative expression for the gift of spiritual illumination. The Anointed, or Messiah, who is constituted our High Priest and Intercessor, was anointed with the Holy Ghost, of which anointing that of the priests under the Jewish dispensation is supposed to be typical. Ps 45:7; Isa 61:1; Dan 9:24; Luke 4:18,Ezr 8:21; Acts 4:27 and Acts 10:38. See Messiah.

"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.