Anointing and Holy Spirit Baptism

 

by M.W. Bassett

Pastor, Apostolic Life Tabernacle UPC, Milford, CT.

 

Copyright 1998, Mark W.Bassett

 

 

 

 

for the

Oneness Symposium

January 8-10, 1998

St. Louis, Missouri

 

 

 


Foreword

 

It was an honor to be asked to present the following material at the 1998 Symposium for Oneness Pentecostalism. I appreciate the efforts of such great men as N.A. Urshan, J.L Hall, Jesse Williams, CM. Becton, and many other worthy to be recognized, in developing and supporting this Symposium. It is much needed. As this material was prepared specifically for the Symposium and you are reading material reprinted with several minor editions since the original presentation, a few comments are in order.

 

Originally, the inspiration for investigating the subject came with the need of defeating some doctrinal problems among charismatic groups affecting those I had the privilege to minister to.

 

When I felt led to submit a paper on this subject to this Symposium, two things happened that changed our course. First, I felt that there little need of dealing with the godhead errors before the Symposium. Also, as the focus of the paper shifted to what has been prepared, I personally was unable to find much pertinent reference material, outside of the scripture.

 

So we went on to the Symposium fully realizing the profound responsibility of presenting to such a spiritual, and learned body of Christian men and women, a paper, which is almost entirely footnoted from scripture. I do not propose that this paper is deep, or that it is required to educate any of my many elders. I do, however, feel strongly about the subject, and simply ask your patience, and help in documenting this important issue of Apostolic doctrine as this subject is considered in the future.

 

I am indebted to Dr. R.C. Craft and also to Rev. Richard Davis for their elaborate and constructive responses. Since a number of the helpful remarks address several careless grammatical errors, I have made several such corrections. However, the original text is not significantly altered, so that the respondent. s valid comments may be read without confusion developing.

 

Finally, time and space limited proper treatment of this important subject. Brother Craft noticed that great encouragement appears to be waiting beneath the surface of a deeper study on the pre-Christian illustrations of anointing in scripture. Recasting this work into the limitations of the Symposium removed about 40% of the original material. Having received a very generous reception and considerations by many respectable Bible students among us, I seek God. s help to go forward to the work of a complete book dealing with these, and related aspects, of the biblical subject of . The Anointing. .

 

Please give place to the Lord to impress into your godly mind whatever ideas he embedded within this text. As children of God, we do not want to continue more than a few steps in the sands of time, without examining the treasure of our heritage, and the power of His life within us. Perhaps a critical junction lies close ahead for an individual, or for us as a movement. God's provision already contains the needed answers!

 

With expectation in the timely faithfulness of God for today’s need,

 

 

Mark W. Bassett


There is no greater promise known to man today than the wonderful Baptism of the Holy Spirit. Not only is this experience and miracle a fulfillment and climax of many centuries of God's unfolding revelation of His salvation; This spiritual transformation and regeneration of Pentecost is a principle component of the New Birth.

 

From time to time, some have asserted various ideas that seem to detract from and distort the Biblical doctrine of the New Birth. Some movements have put much emphasis on the Biblical term "Anointing", sometimes improperly consolidating all its uses to the detriment of good doctrine. In this paper we will examine the real meaning of the term, and demonstrate that Holy Ghost baptism is given to fulfill all the Old Testament symbolic purposes of the anointing.

Anointing - what is it?

 

Ecclesiology has intimate roots in Christology. Though it will be covered at length later, the term Christ is the Greek “anointed”[1].  When the nature and life of Jesus Christ are studied, direct implications regarding the nature of the Church appear, since the Church is divinely born of the nature of God, through the second Adam. It is also profoundly true that our understanding of the nature of Jesus, specifically the relationship of His human and divine natures, will directly affect our understanding the nature of the church, its inception with the New Birth, its enduring power in Christian victory, and its future.

 

Anointing! This awesome and important term seems to leap from so many diverse areas of the scripture. Lets examine a few statements that might be heard commonly, regarding the anointing.

 

·         Anointing provides empowerment for miracles, or divine operation

·         Anointing occurred at the Jordan at Jesus’ baptism

·         The Holy Spirit descended upon Jesus at the Jordan

·         The Holy Spirit is given for empowerment of divine operations in man

·         The Holy Spirit anointing descended at Pentecost

 

Given these ideas, a number of inferences are made and become assertions. Since the Spirit of God is divinity by definition  &

·         Jesus was empowered for divine ministry at the Jordan and Christians are to be empowered in the same way

·         Christians become the sons of God through imparting the divine nature (2Peter 1:4, Heb 6:4, 12:10), and therefore some say, similarly, divinity was conveyed to Jesus at the Jordan.

 

Except for the last statement, these conclusions are not problematic, for it is true that God. s power and nature are to live in us. We will return to the problem areas but first lets examine the basis for an understanding of the anointing.

 

God’s power is indeed supposed to dwell in Christians, by the very plan of God. We could go so far as to say that, unless the power of God is dwelling and being demonstrated in them, they are not Christians. After all, “Christian” denotes one being a follower of Christ, or. Christ-like.

 

This wonderful aspect of the plan of God is troublesome to the world which lives bound by the limitations of carnal minds, and looks at the blight of condemnation. Religious tradition, lacking the illumination of spiritual experience, has always placed much emphasis on distinguishing the deity from sinful humanity, and rightly so. However, without the knowledge of a life-changing experience, and a true understanding of God’s means of bridging the spiritual and physical gap between God and his beloved, but lost, offspring, religion places God in a distant and unreachable place. Ancient Trinitarianism, conveying Jesus as the second person of the godhead, reflects this in its religious art of bygone centuries. Here Jesus often appears behind a window, and is often is recalled standing near another figure in distant clouds, with Stephen’s dying vision as the model[2].

 

For the diligently religious, who do not preach or experience the transforming power of the Holy Ghost, Stephen. s vision is a natural choice of models. It depicts man saved by faith in a righteous God whose power will not intervene to save him in his immediate perils. With the many spiritual upheavals of the 20th century, a general understanding seems to have settled upon the religious world. Of necessity, God must be a now God, and a near God, if not also a here God. . It is not acceptable to suggest that all must leave this world with as little present response from God to their own faith, as Stephen received[MB1] .

 

So, the charismatic movements as well as traditional Pentecostals properly and rightly point to the immediate existential experience and power promised by the Lord Jesus Christ. Today, when Christians read the words: . But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me.[3],  they do not accept an accompanying disclaimer which removes the impact and tangible reality from the power. The words . & He that believeth on me, the works that I do shall he do also; and greater works than these shall he do& .[4] are to be read literally and no excuses or exemptions are allowed or desired. It is widely believed that Christians should display not only the character attributes, but the supernatural power that Jesus did, in the pages of scripture.

 

As his world approaches the third millennium, seekers of God in multitudes rightly bypass the ordinary and intellectually oriented tradition of Christendom, seeking to see a fulfillment of what they read in the Bible in lively spiritual atmospheres, where powers attributed to deity are exercised by its adherents. It is in these atmospheres where there is a need to carefully apply the word of God to help us from becoming unbalanced, giving heed to wrong and destructive ideas or spirits, due to careless disregard for the Word of God.

 

Throughout the scripture, the Bible makes reference to the power of God being applied directly to the mortal man, thereby changing the individual, and drastically altering the way in which he relates to the world and other humanity. This imparting of divine substance and power, or unction is often referred to as anointing in both Old and New Testaments. For example, the following experience marked God. s selection and appointment of Saul as King of Israel:

 

Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? - (1 Sam 10:1)

 

Most Bible scholars agree that the symbol of oil used throughout the Old and New Testaments does represent the Holy Spirit of God.[5]

 

Browns-Driver-Briggs defines the Hebrew root of anoint, . mashach. as . to smear, to spread a liquid, to consecrate.[6] . Forty-two times  in the Old Testament, the verb takes the form of a noun as . the anointed. , or as expressed in Daniel, Messiah. Each time the term appears in the Old Testament pertaining to one who is anointed of God, it is pronounced mashiyak, or Messiah. This is the term used by David explaining that he would not meddle with Saul, the Lord. s anointed.

 

The New Testament teaches us that the elements of the Old Testament were shadows of spiritual things. As a sacrificed  lamb represented the coming Savior , when oil was used to anoint, it also represented a greater spiritual reality to be revealed in time to come.

 

In New Testament English,  the word anoint denotes both physical and spiritual transmission, though it derives from two distinct Greek words. The word ailepho is used for anoint where ever an actual physical rubbing of oil or ointment occurs, as in James 5:14 or John 11:2. In the New Testament however, a new word appears which is used exclusively for spiritual anointing. This word, Chrio, is never used to refer to the application of oil, but is related to another word, chraomai[7], meaning . to supply or furnish a need. .

 

Is spiritual anointing a part of the plan of God regarding humanity? Absolutely! When God wanted to illustrate how God could magnify and use man in a way demonstrating God. s love for man, Jesus Christ was spotlighted on the stage of time. Describing the transformation allowing Jesus, the incarnate God, to live as a man while doing the powerful works of deity, the Apostle writes:

 

How God anointed (chrio) Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. - Acts 10:38

 

This experience is not unique to the only begotten Son of God, as the following scripture demonstrates:

 

. Now he which stablisheth us with you in Christ, and hath anointed us, is God;. - 2 Cor 1:21

 

From chrio comes the term chrisma, from which come the sacristic term chrismate[8], and the popular description of those who demonstrate spiritual phenomenon in their lives, charismatic.  Many words are translated to the English . anoint. as shown in appendix 2. As we progress through this study, our main interest is in the term which is found in these scriptures, and its Hebrew derivative.

The Purposes of Anointing

 

It is important to notice that when the Bible expresses that anointing is taking place, it does not always relate to exactly the same thing. In the Old Testament there were various anointings. In each case, the anointing is a good thing, but each instance does not always indicate the same purpose or . fullness. of operation.

 

For example Saul is anointed to be King of Israel, indicating divine choice and God. s blessing of provision to fulfill that office. A spiritual phenomenon accompanied that anointing, as we see Saul prophesying under the power of God[9]. In 2 Chronicals 22:7, God explains that Jehu has been anointed to . cut off the house of Ahab. . There is no record of accompanying spiritual phenomenon, though it is possible that the touch of God also brought personal spiritual experience to Jehu. The symbolic anointing and its spiritual counterpart is demonstrated in scripture as being mainly a choosing and equipping of individuals to fulfill the will of God.

 

What specific purposes does God fulfill by the anointing, according to scripture? Examining the uses of the oil, symbolizing the special operation of God,  the anointing is: A source of energy; An emulsion (basis for covering to be applied to a unfinished body); A lubricant (placed between unlike surfaces to prevent tension); A fragrance (for pleasure and social appeal); Currency; A remedy or balm; A cooking essential.

 

In summary, the Bible teaches that the anointing empowers, enlightens, mediates, corrects, facilitates, enriches, heals, and transforms. Each Old Testament use of the anointing is virtuous. God may anoint to accomplish a limited, temporal purpose, and God may anoint to fulfill a deep and profound purpose. The verb . to anoint. represents God doing wonderful things with man, but the specific depth and purpose may vary, and particular purpose is never absent from Biblical occasions of anointing. Even so, this does not preclude the existance of a single anointing which comprehends many purposes.

 

What are the central purposes of anointing? God. s desires to accomplish various things in the lives of men and women. Wherever God wants to personally touch a person and change their life in the following ways, one can say that God desires to anoint them. The anointing may be for one or many of the following:

 

·         Selection: God is the creative Father of all mankind, and through Jesus Christ, He is the Spiritual Father of all of the family of God, inclusive[10]. But, individuals may be chosen by the divine purpose and wisdom of God for unique and special purposes or operations. The anointing is the way in which God alone can incorporate souls into His family[11], but is also how He makes divine selections, promotes and honors one individual among many.

·         Consecration & Sanctification: In Numbers 7, the tabernacle and contents was consecrated by anointing. Exodus 28:41 calls the anointing of the sons of Aaron to be their consecration. Ex 29:36 prescribes anointing to sanctify the altar. When the High Priest is anointed by pouring oil upon his head in Leviticus 21:12, it was given as cause that he should remain undefiled. Furthermore, the oil is referred to as a . crown. .

·         Appointment: As in Leviticus 6:22

·         The public and ceremonial seating of a King[12]: Children of God are seated as princes with Jesus Christ, having a great inheritance of spiritual position and authority[13]:

 

If one is going to have a place in the Kingdom of Heaven, he must be anointed!

 

·         For healing:  Jesus, by anointing of God, healed ALL that came to him[14]. The church today anoints with oil [15]. The touch of Jesus Christ can heal. To be near to God is to be privileged: standing on Holy Ground, in the presence of majesty. God does not delight in keeping the sick in his household. When Jesus came through town in his last days in Jerusalem, the people heard His name and came out to be healed. There is anointing for healing, but in this present era, the anointing, unchanging as God is unchanging, is within the church, the dwelling place of the spirit of God.[16]

·         For ability and power: God. s conversion of Saul was to enable him to him to . save my people& . , when God prepared to respond to Israel. s cry[17].

·         For service (ministry); to lead; to do the work of God: Acts 5:12 . And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch..

·         People are anointed For blessing, and to accomplish teaching of renewable minds:[18] The world and the enemy would like to have people in a quandary. But Jesus said . When He the Spirit of Truth hath come, he will guide you into all truth.[19]. What is the Spirit of Truth? The Holy Ghost! God desires to anoint every individual, for Acts 2:39 assigns the promise of Spirit Baptism to all people.

When God had the priesthood anointed with oil by Moses and then other priests anointed by the priesthood, it was anticipated then day when God would anoint (separate, consecrate, and empower) to himself a . royal priesthood.[20] by means of the outpouring of the Holy Ghost.

 

In 1 John 2:20, the term chrisma is translated to unction. These few passages refer to the merits and abiding substance that remains with the whole church. The Old Testament type of anointing was not to be a frugal, limited exercise. For example, in Psalm133:2, the ointment, or oil, is shown running down the priest. s beard, to the skirts of his garments. This term exemplifies the nature of the promised Holy Ghost experience. The derivative adjective . unctuous. can imply excesses.[21]. Evidently, the anointing of God has the nature of abundance, leaving great excesses and lavish, rich evidence. The anointing is sumptuously supplied and exhibits no lack.

The Transition to the New Testament

If we concur that God. s whole intention toward man is summed up in saving, blessing and restoring man, then it become easy to see the progression of God. s plan upon entering the New Testament. The many symbolic demonstrations of anointing in the Old Testament were each involved in depicting a systematic design which we call the plan of salvation. When a priest was anointed to serve in a tabernacle which was the shadow of heavenly things, it was both to facilitate the plan of God and to provide meat to enrich our understanding, who receive the full measure of the promise.

 

There are ninety-five Old Testament references to the two principle words, anoint, and anointing, compared to only eight equivalent New Testament uses. Has the anointing disappeared in the New Testament? Hardly! Instead of discrete anointings, the New Testament shows at least one hundred and sixty four references to the Spirit baptism, of which one hundred and twenty nine detail qualities or power conferred by the Spirit of God. Moving into the current era, the anointing has taken one principle, powerful form.

The Baptism of the Holy Ghost
Ultimate Method for Anointing and Blessing

The symbolic anointing of priests, and kings anticipated the nearing fulfillment of God. s desire to anoint on a much larger scale. Ultimately, this would be fulfilled as foreseen by Joel the prophet:

 

And it shall come to pass afterward, that I will pour out my spirit& And also upon the servants and upon the handmaids in those days will I pour out my spirit. - Joel 2:28-29

 

Ezekiel trumpeted the same awesome promise, but also noticed several essential characteristics of this anointing in at least two passages:

 

In Ezekiel 11, God indicates that the Spirit would not only flow over the recipient as in Joel 2, but would enter and remain in the blessed. Moreover, the blessing is given . that they may walk in my statutes and do them. . The ultimate anointing is provision to please God, from the heart.

 

And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. - Ezek 11:19-20

 

The result of this is startling.. It is through this method that God says he would facilitate and bring into being a real and sincere relationship with His people. Through this anointing, God said he would realize the possession of a people, and be pleased to be their God. While Israel was in part the people of God, frequent backslidings, distrust, and unbelief blemished their actual relationship such that He often claimed that they had other gods. Jesus ultimately indicated that Abraham was not their father, and that they did not even know the God which they claimed to serve.

 

Ezekiel 18:31 finds the prophet recommending that Israel get . a new heart and a new spirit. and thereby live and not die. This new spirit is associated with repentance. If this new spirit is associated with the one means of restoration to God, then we can interpret that God meant to deliver a remedy for sinfulness with this spirit, and to associate its outpouring with repentance.

 

Finally, in chapter 36, God. s promise identifies the spirit which will enable men to please God.

A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. - Ezek 36:26-27

 

On Pentecost, Peter cites the prophet Joel to identify the pouring out of a new spirit. Declaring the scripture, as it is fulfilled in the eyes and ears of Jerusalem, it is an explanation for the attending signs of tongues and prophecy that amazed the onlookers. In following moments, Peter associated the receiving of the Spirit with repentance, and with the name of the Lord , (Acts 2:38) clearly tying this phenomenon to the  prophecies of Joel and Ezekiel.

 

Jesus had commanded that the gospel be preached with understanding, that the promise of the Father (Luke 24:49) would attend to those that believed. This specific anointing clearly occurred in a recognizable, distinct experience, for in Acts 1:5 and Acts 1:8, Jesus told believers that the immersion in the Spirit of God was soon to come. It was then that these believers would explicitly receive the power associated with the promised anointing.

 

Some have sought to prove that the original Pentecostal events were limited to an extraordinary verbal ability to convey a message, but the Bible simply says that power would be delivered in that anointing[22]. There is every reason to believe that all of the various properties and promises contained in God. s promise were generalized under the term . power. . After all, the Spirit was not yet given. Spiritual things originating in and associated with the dynamic Spirit of God were not yet in man. s possession[23]. When the outpouring finally did occur, all the powers typified in the Old Testament anointings, as covered above, would be put on and in mankind.

The Apostolic Requirement of the Anointing

With regard to the plan to salvation in the present era, the anointing is provided by God for man to overcome his limitations in relating to God,  and for God to minister through His church.

 

Most importantly, simply receiving an anointing is not salvation. Ultimately, it is man operating in that unnatural power which was provided, and thus reaching a predefined goal: unhindered, and harmonious walking with an unchanging God.

 

A person may receive the anointing but be lost, as seen in the lives of Samson, Saul, or Solomon. However, the provisional anointing of God before the present age did not condemn those who did not reach the expected mark. On the other hand, the universal promise of the anointing in the present era[24] leaves all who do not obtain the high calling of Christ in condemnation[25].

 

To clearly convey the distinction between the anointing and salvation, which is obtained through the anointing of God,  is a task essential to restoring and retaining conviction in the Apostolic movement today.

 

Revelation 12:10-11 announces the fulfillment of salvation among some saints:

 

"& I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, & And they  overcame  him by the  blood  of the Lamb, and by the word of their testimony; & "

 

For these saints, salvation was not complete until the defeat of the accuser. Verse 11 equates that contingent accomplishment, the "casting down" of the accuser, with conquest by blood and testimony.  These are two inseparable elements of victory in Christian life. While the power of the blood (or life)  is accessed through the name of Jesus Christ in baptism, its power is not utilized in conquest over the power of sin unless there is ongoing and ultimate demonstration that the love of one's life, and thus his worship, has been redirected to the True and Living God. A testimony is the conveyance of real, measured events of which a life consists, and not ideology.

 

Thus, the salvation plan of Acts 2:38 may be seen more perfectly in Acts 3:19. In this verse a reference to the baptism of the Holy Ghost and not to water baptism predicates the promise of the removal of sin.

 

"Repent ye therefore, and be converted, that your sins may be blotted out, when the times of  refreshing  shall come from the presence of the Lord;" - Acts 3:19

 

Since the blotting out of sin must be placed subsequent to repentance, and remission of sins appears to be contingent upon the allusion of Spirit baptism (i.e. the anointing), the principle of essential holiness is strengthened. While obedience to the gospel, in formally asserting the name of Jesus Christ in baptism is prescribed, neither Acts 2:38, nor any other scripture implies that remission of sins can be obtained by repentance or the ordinance of baptism alone.

 

If Acts 2:38 is taken in conjunction with Acts 3:19, a right standing with God appears to be obtained by applying the power secured through the life of His name, realizing  the dynamic anointing of the Holy Ghost in what Peter calls "the times of refreshing". This same tense is reflected in 1 John 1:7:

 

"But if we walk in the light, as he is in the light, & the blood of Jesus Christ his Son cleanseth us from all sin. "

 

Some Christians, particularly Apostolic Pentecostals, have been inclined to see salvation primarily as a multi-part series of events. This view, taken dogmatically, can hinder spiritual growth, and produce a need for routine prompting by ministry to apply the principles and power of salvation in the present day.

 

Equating "the light" of 1 John 1:7 and John 12:36, with "the Spirit" of Romans 8:1,4, and 14, and Galatians 5:16, 25, Peter's phrase, "times of refreshing",  conveys the meaning of continuous spiritual living, free from sin's power to subdue the soul. The Holy Ghost experience ultimately proves and validates the calling upon the name of Jesus Christ in baptism. As faith without works is dead, so is the application of the name of Jesus without the demonstration the power of His life, exclusively expressed by living  in submission to God by the anointing of the Holy Ghost[26].

 

Apostolics hear frequent warning that a diminished regard for holiness of life predicts an eventual loss of new birth doctrine. That is, that those who de-emphasize holiness, ultimately will eventually retreat from a consistent Apostolic doctrine of baptisms. Support of this idea, and an explanation, is offered by this view of the importance of the on-going anointing in securing remission of sins. Augustine expressed this view writing to Petilianus:

 

. But he with whom the Lord is, fears no evils. Surely, however, you will not venture to say that the words which are sung in this song belong even to those infuriated men, and yet you not only acknowledge, but ostentatiously set forth the fact that they have baptism. & These words are not used except by those who, by being anointed with the sacred oil, are blessed in spirit also, as was David; not merely consecrated in the body only, as was Saul: and yet, as they had both received the same outward sign, it was not the  sacrament, but the personal merit that was different in the two cases..[27].

 

Can water baptism and an initial experience with the baptism of the Holy Ghost alone be presumed to accomplish the testimony spoken of in Revelation 12:10-11, and assure a place in eternal salvation? Augustine argued:

 

. it cannot be said by all who receive holy baptism that . I will dwell in the house of the Lord for ever:. and yet, whether they abide in the faith, or whether they have fallen away, & though they themselves are not both holy, yet the baptism in both is holy; because even apostates, if they return, are not baptized as though they had lost the sacrament, but undergo humiliation, because they have done a despite to it which remains in them..[28]

 

When on-going holiness of life, achieved by the anointing of the Holy Ghost, is removed from centrality in the plan of salvation, the doctrine of baptisms receives central stress for accomplishing remission of sins, leaving teachers to account for the fate of the hypocrite while conjecturing on exceptions to the power of the new birth. Possibly, many dilemmas and heresies are rooted in this error[29]. Receiving the anointing of God through the baptism of the Holy Ghost simply sets before man the real option of justifying God through obeying his commandments[30].

 

Anointing, regardless of how we do identify it in manifestation, is not evidence of salvation, but rather evidence of God providing for salvation. Since only the baptism of the Holy Ghost communicates the Spirit of God into the life of the Christian, and the New Testament documents this experience as providing the power to yield testimony of the eternal life of Jesus Christ, it is demonstrated that the anointing of God is fulfilled in the Spirit baptism.

One Time or First of Many ?

The Pentecostal experience has swept the world in the last century. Though the experience burgeons without precedent, sound doctrine is not as fast to take hold. Some still hold that the initial outpouring (anointing) of the Holy Ghost was a unique event, and that God anoints believers in a way that somehow varies from this original pattern.

 

The scriptures plainly show that the same experience which these first recipients had, was repeated with others who heard and believed the gospel, throughout Book of Acts. However, some tradition has painted a false picture of a world transformed by the incarnation of Jesus Christ, where ideological virtues are received by mental assent (easy-believism) or by association with religious activities. In this view, the advent of Pentecost had greater power than the experience of the individuals involved, and a Church somehow grew in the glow that ensued these events, without exact repetition of that experience.

 

If those to whom the Apostles preached and ministered could be shown to have received only a part of what was originally received, then we might give this view some credence, but the scriptures show us a different picture! Peter, James, Philip, John, and the others were at the upper room and spoke with tongues as the Spirit of God filled,  first the room, and then the hearts of the believers. This same experience was accompanied by the same evidence (speaking with other tongues) in four scriptural accounts, with one additional implicit account.[31]. D.K. Bernard soundly states the unchanging Apostolic position saying, . The baptism of the Holy Spirit is an essential part of salvation for the New Testament church age (the new birth) and not a separate experience subsequent to salvation. The Baptism of the Spirit is for all people in the New Testament age from Pentecost to the Second Coming of Christ, not just for a special group segregated from us by race, nationality, time or position.. [32]

 

This means that the characteristics of the anointing of the Apostles and the 120 in the upper room is to be repeated in every life, with the same power and characteristics present for every soul. Those who prescribe . the anointing. to cure the ills and limitations of humanity, and to enliven Christendom are referring to the baptism of the Holy Ghost, in veiled terms. The Baptism of the Holy Ghost is shown scripturally to be the fulfillment of all that is available from God, and supplied to fulfill His designs in mankind.

 

Furthermore, there is no scriptural evidence of another means (or anointing) by which God imparts these essential spiritual elements, or provides the . birth of the Spirit. (John 3:5,7). If separation from a binding relationship to sin, and to the elements of this perishing world is to be joined to the church, we are glad that it is . by one Spirit that are we all baptized into one  body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. .[33] If any study of salvation from scripture fails to identify the Baptism of the Holy Ghost as the means of imparting that Spirit, and the means of joining us to the eternal Body of Christ, it has surely missed all meaningful marks.

 

The anointing which the Holy Ghost fulfills, includes the promise of life. Given these profound truths, and without any scriptural proof of another anointing wherein the virtue of eternal life is imparted to the believer (and other supernatural  characteristics of the child of God), who can argue against the call for all to receive the baptism of the Holy Ghost ?

Does God. s Anointing always
refer exclusively to the Baptism of the Holy Ghost

As we have shown, . anointing. generally indicates God. s  effort to bless. The Baptism of the Holy Ghost anoints a person with: a heart to love and serve God, a divine nature that desires God. s instruction, and regenerative power of eternal life. This transcends anything possible for the sinful flesh. The Spirit of God, received through this experience, joins a person in to the church through that Spirit.

 

It also serves as the basic foundation for God. s operation of the gifts of the Spirit. No one ought to imagine that God genuinely operates the gifts of the Spirit in those who have not yet received it by the Apostolic pattern.

 

While the blessing of God has ultimately manifest in the free gift of God. s spirit through the experience of a personal Pentecost, God may also anoint (call, select and empower) for specific reasons beyond personal salvation, and being joined to the spiritual body of Christ.

 

Though particular anointings are indicated in the New Testament[34], the Bible does not indicate that there is a special anointing required to do Christian ministry beyond the preparation which is given every child of God who is born of water and Spirit. While we are constantly reminded that work . in the flesh. (or empowered by fleshly abilities alone) is utterly valueless, we are not taught of a need for a substance other than the Spirit of God which every Christian is implored to . be filled with. , and to . walk in. .  In fact, of few New Testament appearances of the word . anointing. , the whole church is given as the recipient, and never an individual, except Christ[35].

 

While the Christian world often stands in awe of men whose abilities impress multitudes, the Bible simple says that signs would follow . them that believe. . Perfection for the work of the ministry was not to be by anointing, but rather at the careful hands of apostles, prophets, evangelists, pastors, and teachers. And further, wherever the church is addressed regarding it. s . anointing. (or unction), the address is made in general. We are reminded that there is power in the name of Jesus Christ, works that are accomplished through His Spirit, and a great reward of faith. We are not taught of any limitation in these. Specifically, it is not scriptural to teach of the requirement of anointing above and beyond these components, assuming they are genuinely possessed in sincerity.

Evidence of Anointing is not to be presumed because of Spirit Baptism

Often the misuse of the term and subsequent distortion concerning the supernatural operation of God's Spirit occurs because recognition of some evidence of God's anointing is too rare. Though the anointing is, in substance, equated with the baptism of the Holy Ghost, it does not hold that all who have received the Spirit of God will always provide demonstrable evidence of the anointing. The best way to demystify the occasional evidence of God's anointing is to understand why it may be lacking, since we have asserted that the full promise of anointing is fulfilled in the baptism of the Holy Ghost.

 

As already expressed, the anointing[36] is God's provision for overcoming all spiritual deficiency. We are not, through scripture, to believe that the baptism varies significantly from individual to individual, as it is highlighted by the Apostles and held by the modern Apostolic church to be the universal promise of the Father[37]. Apostolics sometimes unscripturally express that one individual may be . more anointed. than another. To examine the real meaning of distinct evidence, it is only necessary to  study the relationship of human will, consecration, and the indwelling Spirit of God.

 

Our vernacular has allowed for describing particularly effective ministries as anointed. For example, one is thought to be . anointed to preach. , or another to sing. Alternately, it is said, one has a singing anointing, or even stranger, a prayer anointing. In fact, however, all Spirit baptized Christians are anointed of God. Indeed, all three New Testament uses of the noun . anointing. address every believer, as shown in Appendix 2A. Working in ministry, the degree of effectiveness one achieves is not dependent on the degree of "anointing" but on other factors, including his particular talents, the extent of the minister's submission to God, and his own determination.

 

An ideal demonstration of this point is found in the realm of spirit gifts. Paul's admonition to "covet the most excellent gifts" is given without qualification, to the entire body of Christ, which is filled with the Spirit according to John 3:5, Acts 2:4 doctrine. The discourse on the origin, and operating of spiritual gifts in 1 Cor 12-14 - an immense benefit of the anointing - repeatedly emphasizes that one spirit is operating in all manifestations, by a single administration. Here, the variable is not degree of anointing, but the particular administration of certain gifts in one or another individual, to the benefit of the whole. Paul's teaching seems to be that desire, divine calling, and subsequent response together determines an individual. s ability to effectively serve as an instrument of spiritual gifts. (NEEDING VERBAL SUPPORT)

 

If we arbitrarily qualify some particular individuals as "specially anointed", or attempt to identify particular signs, in the end only ignoring others, we may unintentionally hinder the faith of those who do not realize potential, due to excessive praise given some personalities. Sadly, and contributing to a larger problem, some may learn to substitute learned behavior or mannerisms which appear to display evidence of "anointing". This hypocrisy is at least a discouragement to those seeking to be used of God in ministry, and can be a detrimental and disqualifying error to those who may learn to cull favor among audiences in this way. As the future of the Apostolic movement is subject to the devotion of its ministry, we ought to reject a misuse of the term.

 

God's blessing may well be with an individual in a certain office, or activity, whereas, we may speculate, another would not have the same blessing. Ultimately, we must recognize that any ministry of operation of a gift is substantially a demonstration of the will of God being performed through a certain vessel. It is unthinkable, given scripture, that God is indifferent to whether one individual or another accomplishes the will of God[38].

 

How are an individual and his destiny related to a particular empowerment to ministry? Two alternative views are possible. God may specially empower certain individuals to activities and offices that they may or may not undertake. In this view, their special provision for ministry becomes subject to their will, and they may abuse this empowerment. Otherwise, God calls individuals to submit to His will and plan, beyond the reach of man's analysis, and begins to work within and through them proportional to their submission to him.

 

The latter view is scripturally accurate, and frames the visible evidence of anointing as the consequence of greater submission and harmony with God's plan, rather than an arbitrarily greater blessing.

 

Originally, the anointing promised by God in Ezekiel 36:26-27 was to separate, empower and appoint. Realized in the New Testament,  the separation is unto an holy God; The empowerment is to do the will of the Father, and the appointment is to existing offices and purposes, predefined by Deity, but fulfilled by obedient, submitted flesh.

 

Three elements are in view when individuals in the New Testament church manifest special ability to accomplish the will of God. 1) The ability to work in harmony with the divine will, 2) the will of God pertaining to the circumstances or design in which those abilities are manifest, 3) the submission of the mind, spirit, and will of the individual to the leading of the Holy Spirit, and the Word of God.

 

While God does specify individuals for discrete tasks, this calling is distinct from the provision for their fulfillment of these efforts. However, compatibility with the will of God and actual power to accomplish the work are both derived from the anointing of God, received in the Holy Ghost baptism by every Christian.

 

When spiritual activity in individuals who are not submitted to the plan of God, and that activity does not focus on or accomplish these things, referring to the activity as "anointing" projects God as haphazard, and subject to the will of man.

 

Jesus and the Holy Spirit

Looking at Jesus Christ reveals many aspects of God. s plan. The writer of Hebrews even calls Jesus . the brightness of [God. s] glory, and the express image of his person. [39]. Paul says He is the . image of the invisible God. [40]. Theologians would like to limit Jesus. usefulness in understanding God, but the Apostles knew no other laboratory for observing God. s nature or power. He is called God. s . right arm. [41] by the prophets, and the . Almighty. by John. There is no better place to look for evidence and understanding of the operation of the Spirit of God than in Jesus.

 

The revelation of Jesus Christ expressly involves the Spirit of God  from the beginning. When the Messiah is prophesied, it is understood that God. s Spirit would empower Him.

 

Behold  my  servant, & I have put  my  spirit  upon him: he shall bring forth judgment to the Gentiles. - Isa 42:1

 

Though we see God referring to . his servant. in third person, we understand that the messiah is, in fact, the . Ancient of Days. , and Creator. Few theologians would make the pre-incarnate Jesus Christ to be an individual who did not have access to the Spirit[42]. This passage from Isaiah, and others like it, cannot be used to imagine a mortal Messiah who is first touched by the Holy Spirit through divine transformation.

 

Furthermore, the advent of the . Christ Child. occurs when the Holy Spirit, also called the power of the Highest, overshadows the virgin Mary. The Spirit is the Progenitor of the child Jesus. The angel declares that the name of the child shall be Emanuel, and Jesus. Obviously the plan that the immanent God would be called . God with us. by men, and hat he would save his people from their sins, was divine. When God imparted, by logos, life into Mary, that life was the life of God. Notice that the scripture writer takes time to repeat the angels instruction that that the life originates in the Holy Spirit. If Jesus had life, it was the life of the Holy Spirit, the deity, or . father. concealed within the Messiah[43]

Man vs. Spirit

To understand the relationship of the character of the Savior, Jesus Christ, and the concept of the Holy Spirit in scripture, three truths must be laid down and held to:

 

·         Jesus Christ was mortal by the design of God. s eternal plan. The Savior could not ultimately fulfill the role of Savior unless he was mortal.

·         God is a Spirit.  When the scriptures refer to the Spirit of God, it refers to God projecting and acting in His creation. When the scriptures refer to Holy Spirit, they are referring to God, often demonstrating power in some way in our world.

·         Mankind is corrupt and could not serve as a Savior.

 

The problem which many theologians of the Christian tradition find difficult is to reconcile these facts and conclude with Jesus Christ in the place of supreme deity, as the Apostles preach.

 

Following these principles we understand:

·         When God speaks of the messiah, or anointed one, which we find is also to be the Savior of mankind, God is referring to a mortal. Of course, we also realize that no mortal could be found having characteristics to accomplish God. s will in bearing sin, and delivering from spiritual bondage.

·         The Messiah must also have identity drawn from outside the fallen creation. This presents a paradox, for God says . there is no God  else  beside me; a just God and a Saviour; there is  none  beside me. . (Isa 45:21). Though mortal, the Messiah is not of mortal origin.

·         The true God cannot be conceived without considering His spirit, any more than a human can be divided from his spirit.

 

There are three important truths found when we hold to these principles. God. s description of His anointing a human messiah with His Spirit does not mean:

·         The Messiah is not God

·         The Messiah is God but distinct from the Spirit of God. Again, though the God. s Spirit may be referred to separately, as can that of a man, it cannot be separated from the Deity. Jesus began to demonstrate the power that is transferred to man through the Holy Ghost. He was not without spirit until that time.

·         The anointing of Spirit of God imparted deity into the Messiah

Jesus Christ at the Jordan

Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in  a  bodily shape like  a   dove  upon him, and  a  voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. - Luke 3:21-22

 

In truth, Jesus Christ did not become Deity at the Jordan river while being baptized by John. However, some have ventured that Jesus Christ received the power or nature of deity[44] when this sign was recorded by John the Baptizer[45]. Some have even said . Jesus was the first born again believer. .

 

The idea that Jesus became deity at Jordan is very dire, and has completely destructive impact on good doctrine.

1.       It makes Jesus a demigod[46].

2.       If Jesus could be deified, then anyone could be deified[47]. The children of God are partakers of the divine nature[48], and not deity.

3.       Worship becomes defiled, in failure to properly identify deity.[49]

 

Several conclusions follow:

·         The vision of a dove. s likeness was a sign, speaking to the observers and scripture reader, that Jesus was anointed of God, and the miracles and signs He did would be accomplished by the power of God. Believers conclude that the same power is communicated to a follower of Jesus Christ, in a similar way.

·         Jesus Christ did not receive the baptism of the Holy Ghost as did believers at Pentecost. There were notable differences. For example, the Spirit did not enter Him, but appeared to rest upon Him. Jesus did not speak in tongues, as the recipients in the upper room.  Jesus did, however, begin to publicly operate transcending the limits of human flesh.

 

To be born in mind when considering the Jordan baptism are these standards:

 

·         In the humanity of Jesus Christ is the perfect model for every believer.

Jesus Christ lived in this world, limiting His omnipotent power to the degree that He actually was tempted like as we are, and also resisted temptation using no power that is not accessible to the believer. While Jesus Christ was fully deity, His life is the life of the perfect Son of God. Every Christian must know that Jesus established the proof that mortal man can resist sin, through the Spirit of God. Overcoming power was not engendered in Jesus flesh, but in the word of God, and through His spirit. This same power is available to us. Similarly, ministry of Jesus Christ originates in the power that He gives, not in our talents, and therefore it need not be hindered in our limitations.

 

No child of God will ever be greater than the Master who first walked in submission to the will of God, but no child of God will ever have less provision for his or her Christian victory. Our battles are fought in repetition of those which He has already prevailed in, and the great work expected of us is cited as simply . believing on Him who God has sent. [50].  Following Jesus cannot be considered more tedious or less possible than actually being the Trail Blazer.

 

·         Jesus Christ was fully God from His birth.

Due to the error of regarding Jesus as a secondary Deity, some have implied that Jesus was no more God than the lowliest man or woman at the time of His birth. We understand that some desire to promote this idea so as to put themselves and followers of their error in line for inheritance of deity. However, we see that at the time of His birth, innumerable angels of God attended and worshipped Him. The wise of the earth came bearing gifts. The Bible says that Jesus Christ is given the highest name[51], and is also given . all power in Heaven and earth. [52]. Either the God of Abraham, has approved that man should worship Him, the true God alone in Jesus, or God has demoted Himself and now recognizes another god.

Jesus Christ, the Anointed of God, the Christ.

Ac 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

 

In Jesus Christ, the plan of God to deliver mankind is fulfilled. Jesus is anointed (or chosen) of God as the One and only Christ of God to deliver salvation. To that end, God. s plan called for anointing humanity with the Holy Ghost, first in the only begotten Son, and then in the believing children of the Kingdom.

 

Anointing is a method of blessing to change mankind by causing his destiny, being and experience to come miraculously in touch with the divine. Anointing equips humanity to work with eternal purpose, reflecting the intent of the Creator God.

 

The Christ is that one who is called the Bishop of our Souls. His position is unique, and His anointing is unique. Christians worship this Christ, for He is the Everlasting and Eternal God.

 

In the tabernacle, Aaron the high priest, and the sons of Aaron wore special garments. The garments had a number of purposes, such as identification, but primarily they suited the priest to minister unto the Lord.

 

And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. - Exod 28:3

 

The priest is anointed, in Exodus 28:4 immediately after the garments are put on. Both Aaron, a type of the High Priest Jesus Christ, and Aaron. s sons, a type of the Royal priesthood of believers, have special garments put on, and then are anointed. Christians need to understanding that the anointing of the Holy Ghost is given to those who obey God[53], and who server after the example of the High Priest, ministering in His stead[54].

Conclusion

Identifying God and being in harmony with His power (and his will) are the most significant elements of spiritual life in this age.  Without doctrinal safeguards we may:

·         fall into heresy and loose power with God

·         loose the ability to reproduce ourselves by the perfect Apostolic pattern

 

On the other hand, if Christians do not appreciate and operate in the anointing they will &

·         Accomplish nothing of value[55]

·         See no one set free, for it is the anointing that breaks the yoke[56]

·         Fail to please God[57]

·         Receive no entry before men[58]

 

Christians need to understand and experience the power of God. But, above all, they must preserve sound Apostolic doctrine regarding the identity[59] of Jesus Christ. Jesus Christ is the Lord and Savior, and is alone worthy of worship. His name provides for remission of sins through baptism, and victorious life. True power with God is having a right relationship with Him, and a confidence which derives from access to all things. This comes from the reliable knowledge of Him obtained by anointing.

 

According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: - 2Pet 1:3

 

We must know God, and this is possible only in Jesus Christ.

 



Appendix 1 

New Testament references to spirit baptism and particular enpowerment

·         164 references to the Spirit which pertain to the baptism of the Holy Ghost including

·         35 general references to the indwelling Spirit of God

·         129 references which detail particular qualities or power conferred by the Spirit of God


35 General References

Matt 3:11

Mark 1:8

Luke 3:16

Luke 11:13

John 3:5-8 (3)

John 20:22

Acts 1:5

Acts 2:4

Acts 2:33

Acts 2:38

Acts 5:32

Acts 8:15-19 (4)

Acts 9:17

Acts 10:44-47 (3)

Acts 11:15-16 (2)

Acts 19:2-6 (2)

2Cor 11:14

1Cor 3:16

1Cor 6:19

Gal 4:29

Gal 3:14

Gal 3:5

Gal 3:3

Gal 3:2

129 Specific Anointings

1 John 4:13 assurance

Jude 1:19 distinction

1 John 3:24 assurance

1 Peter 4:6 sanctification

1 Peter 1:22 power of devotion

1 Peter 1:2 sanctification

James 4:5 purification

2 Tim 1:7 peace & soundness

2 Thes 2:13 sanctification

Phil 3:3 validation of worship

Phil 2:1 fellowship

Phil 1:19 overcoming power

Eph 6:18 effective prayer

Eph 6:17 power usage of the word of God

Eph 5:18 quality of experience

Eph 5:9 source of fruit

Eph 4:30 identification

Eph 4:3-4 unification

Eph 3:16 strength

Eph 3:5 teaching, revelation

Eph 2:22 unification, harmony with God. s administration

Eph 2:18 mediation

Eph 1:17* revelation, wisdom

Eph 1:13* sealing, identification

Gal 6:8 means to sow life

Gal 5:25 power to walk in

Gal 5:22 source of fruit

Gal 5:18 a guide, conditioner

Gal 5:16  alternative to lust

Gal 5:5 sustainer

Gal 4:6 identifier, orientor

1 Thes 5:19

1 Thes 4:8

2Cor 12:18 qualifier

2Cor 5:5 proof

2Cor 12:13 provision of faith

2Cor 3:18 transformer

2Cor 3:17 deliverer

2Cor 3:6,8 sufficiency in ministry

2Cor 3:3  imprinting, shaping

2Cor 1:22 proof, sealing

1Cor 14:14-16 (4) worship/pray

1Cor 14:2 - communicator

1Cor 12:13 (2) unifier

1Cor 12:1-13 (10) gifts

1Cor 7:40 wisdom

1Cor 6:17 joiner

1Cor 6:11 justifier

1Cor 2:10-12 (3)  illuminator

1Cor 2:4 leadership

Rom 15:19 preaching power

Rom 8:23-27 (4) intercession

Rom 8:16 concurrence for confidence

Rom 8:15 (2) relationship

Rom 8:14 divine counsel

Rom 8:9 (3) sanctifier, identifier

Rom 8:11 qualifier

Rom 8:13 victory over flesh

Rom 8:1,4 (2)  divine path

Rom 8:2 liberator

Rom 8:5 distinction

Rom 2:29 qualification

Acts 21:14 prophetic guidance

Acts 16:17 prophetic guidance

Acts 11:12,28 (2)
proph Guidance

Acts 10:19 divine knowledge

Acts 6:10  personal authority

Acts 2:4 signification

John 7:38-39 refreshing, source of abundance

John 15:26 revealer of God

Matt 10:20, Mark 13:11, Luke 12:12  (2)  identification and intercession

Acts 1:8 power

Acts 4:8 preaching power

Acts 6:3-5 (2) administrative power

Acts 9:31 holiness, comfort

Acts 10:38 good works, healing

Acts 11:24 witness and influence

Acts 13:2 direction

Acts 13:4 commissioning

Acts 13:9 authority of reproof

Acts 13:52 joy

Acts 15:8  selection

Acts 15:28 counsel

Acts 16:6 direction

Acts 20:23 guidance

Acts 20:28 leadership

Acts 21:11 prophetic guidance

Romans 5:5 ministry

Rom 9:1 confirmation, wisdom

Rom 14:17 transformation

Rom 15:13 hope & overcoming experience

Rom 15:16 sanctification

1Cor 2:13 teaching, illumination

1Co 12:3 identification, illumination

2Co 6:6 approval, certification

2Cor 13:14 unification

1Thes 1:5 qualification, preaching power

1Thes 1:6 joy

1Tim 1:14 keeping power

Titus 3:5 regeneration, renewing

Heb 2:4 validation of doctrine

Heb 6:4 enlightenment

Heb 10:15 illumination

1Pet 1:12 preaching power

Jude 1:20 effective prayer



Appendix 2a - Old Testament word roots

Definitions from Brown-Driver-Briggs/Thayers

 


Principle Roots

#04886 mashach {maw-shakh'}

Uses: 69 (Ex 16%, Lev 12%, 1 Sam 10%, 2 Sam 10%, 2 Kings 7%)

Translated: anoint 68, painted 1

1) to smear, anoint, spread a liquid

1a) (Qal)

1a1) to smear

1a2) to anoint (as consecration)

1a3) to anoint, consecrate

1b) (Niphal) to be anointed

 

#04888 mishchah {meesh-khaw'} or moshchah {mosh-khaw'} - from 04886

Uses: 26 ( Ex 58%, Lev 33% )

Translated:  anointing 24, anointed 1, ointment 1;

1) consecrated portion, anointing oil, portion, ointment, anointing portion

1a) ointment (used to consecrate by anointing)

1b) anointing portion

 

#04899 mashiyach {maw-shee'-akh} fr. 04886

Uses 39 (1 Sam 28%, Psa 26%, Lev 10%)

anointed 37, Messiah 2; 39

1) anointed, anointed one

1a) of the Messiah, Messianic prince

1b) of the king of Israel

1c) of the high priest of Israel

1d) of Cyrus

1e) of the patriarchs as anointed kings

 

#04473 mimshach {mim-shakh'}

from 04886, in the sense of expansion;

anointed 1

1) anointed, expansion

1a) meaning uncertain

 

Other words translated to . anoint.

05480 cuwk {sook}

anoint...8, at all 1; 9

1) to anoint, pour in anointing

 

#01878 dashen {daw-shane'}

made fat 6, wax fat 1, take away ashes 1, anoint 1, receive his ashes 1, accept 1; 11

1) to be fat, grow fat, become fat, become prosperous, anoint

 

#01101 balal {baw-lal'}

mingled 37, confound 2, anointed 1, mixed 1, give provender 1,

tempered 1, non translated variant 1; 44

1) to mix, mingle, confuse, confound

 

#03323 yitshar {yits-hawr'} from 06671

oil 22, anointed 1; 23

1)       fresh oil, shining (pure) oil


Appendix 2b - New Testament Word Roots

Anoint (verb) - 5 uses

#5548 chrio {khree'-o} probably akin to 5530 through the idea of contact;

Uses: 5. Translated: anoint

1) to anoint, 1a) consecrating Jesus to the Messianic office, and furnishing him with the necessary powers for its administration, 1b) enduing Christians with the gifts of the Holy Spirit

 

Heb 1:9  Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

2 Cor 1:21  Now he which stablisheth us with you in Christ, and hath anointed us, is God;

Acts 10:38  How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

Acts 4:27  For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

Luke 4:18  The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

 

Anointing (noun) - 3 uses

#5545 chrisma {khris'-mah} from 5548

Uses: 3. Translated:  anointing 2, unction 1

1) anything smeared on, unguent, ointment, usually prepared by the Hebrews from oil and aromatic herbs. Anointing was the inaugural ceremony for priests

 

1 John 2:20  But ye have an unction from the Holy One, and ye know all things.

1 John 2:27  But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

 

In addition, there are 8 uses in the New Testament of the common word where oil or another material substance is applied.

 

#218 aleipho {al-i'-fo} from 1 (as particle of union) and the base of #3045 (dainty)

Uses: 9. Translated:  anoint

Appendix 3 - Questions and Answers

Question: Was Jesus. power imparted by and enabled through the Holy Ghost experience at Jordan ?

Answer: It depends what power is in question. Regarding the ministry and life which we are to emulate, yes. Regarding the demonstration to man that God had manifest in the flesh and was to be sought and worshipped in Jesus Christ? No. As Jesus. deity was not imparted but original, Jesus Christ was not a normal human being. Nevertheless, Jesus did nothing to prevent us from the hope that we can live a life of power and victory, with the anointing of the Holy Ghost. It is not implied that any child of God will ever become equated in stature to . The Everlasting Father. , as some religions teach.

 

Question: Did Jesus Christ work miracles only through the anointing?

Answer: Some have said, . It was the anointing of God on Jesus that healed people, not the fact that he was the Son of God. . They go on to say that Jesus. flesh and blood body did not have the power to heal, any more than yours or mine. This is true, but it utterly wrong to assume that Jesus was . just flesh and blood. before the Jordan experience. When the seventy returned from the mission of casting out devils and healing (Luke 10), they exclaimed that even the devils were subject to them, not through the anointing, but through Jesus. name. The scripture records that the disciples here were appointed, not anointed.

 

Question: Is there any limit to what the anointing can accomplish in a human life ?

Answer: Yes. Our works may exceed the works that Jesus did within 3˝ years in some measure (perhaps cumulatively, and perhaps in terms of audience). However, we will not exceed the stature or majesty of Jesus the Christ. Asked about the timing of God. s program before his ascension, Jesus said . & It is not for you to know the times or the seasons, which the Father hath put in his own power.. (Acts 1:7) Humanity will never have access to any knowledge that God has forbidden of man. No anointing of wisdom will ever do anything that removes a person from the authority of the Living God.

 

Question: Since the word Christ means . anointed. , can I become Suzie Christ, or Johnny Christ, in the same way that Jesus was called Jesus Christ, as He was anointed?

Answer: I think this question illustrates the problem with the teaching that we are addressing. Some have tritely pointed out that . Christ was not Jesus. last name. , rather it was a title spotlighting Jesus of Nazareth as one who was anointed. Of course this is true, but the implication does not follow that the promised anointing received by a believer makes him a Christ. Its obvious that such a departure enters into blasphemy. The implication from this teaching is that Jesus received the title at Jordan, but the scriptures declare otherwise. The angel announced his birth saying . For unto you is born this day in the city of David a Savior, which is Christ the Lord.. Jesus was Christ the Lord in his incarnation.

 

Jesus was not only anointed with power as witnessed when John saw the sign, whether an actual imparting of power took place at this moment or not. Remember that another purpose of anointing is appointment, identification and selection. Prophet Micah sees Jesus appointed as Messiah long before the incarnation . But thou, Bethlehem Ephratah, & out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting .. (Micah 5:2)

 

The Bible makes it clear that the Lamb was slain from the foundations of the world (Rev 13:18). When the veil lifted for a moment, and Peter perceived that Jesus was the Christ (Matt 16:16) he was seeing the eternal plan of God, and glimpsing the one who was always appointed to be Savior of His people. One might ask . by whom ?. , but it is clear that the plan, or logos, of God was with God from the beginning (John 1:1).

 



Notes:

[1] See Appendix 2a

[2] Acts 7:55-56

[3] Acts 1:8

[4] John 14:12

[5] For example: Matthew Henry. s Concise Commentary, Ch.14 on Lev.14:10-32; Of Communion with God, John Owens, part 3, chapter 3, p.329; Wesley. s Notes on the Bible, John Wesley, 1 Sam 10 v.1; Derickson - Notes on Theology, Stanley L. Derickson Ph.D. The Holy Spirit Introduced;  Erdsheim - Bible History, OT v.2, pg 108;

[6] See Appendix 2

[7] BDB/Thayers:  5548 chrio {khree'-o} probably akin to 5530 through the idea of contact; 5530 chraomai khrah'-om-ahee} middle voice of a primary verb; v,  use 10, entreat 1; 11; 1) to receive a loan; 2) borrow; 3) to take for one's use, to use; 3a) to make use of a thing

[8] Since chrismate relates to the literal smearing or sprinkling of oil by clergy, it is appears to be wrongly derived, for the scriptures use of this root pertains to the anointing of man by God, never with material substance, but spiritually.

[9] 1 Sam 10:10

[10] Eph 3:14-15

[11] 1 Cor 12:3,  2 Thes 2:13, Luke 3:16-17

[12] 1 Samuel 10:1,5-11

[13] 2 Cor 1:21-22, Also, the sons of Moses were anointed; David was anointed; Joshua was anointed etc., . God, who is rich in mercy for his great love wherewith he loved us, even when we were dead in sins hath quickened us together with Christ (by grace are ye saved;) and hath raised us up together and made us sit in heavenly places in Christ Jesus: ... for by grace are ye saved through faith. (Eph 2:6-8)

[14] Matt 8:16, Matt 12:15, Luke 6:9:

[15] James 5:14

[16] Matt 16:17-18, 1 Cor 6:19

[17] 1 Sam 9:16

[18] 1 John 2:27 But the anointing which you have received of Him abideth in you, and you have need not that any man should teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, you shall abide in him.

[19] John 6:13, Romans 12:2

[20] 2 Peter 2:9, Joel 2:28

[21] unctuos: Having the quality or characteristics of oil or ointment; slippery. Containing or composed of oil or fat. Abundant in organic materials; soft and rich: as unctuous soil.

[22] Acts 1:8, John 7:38-39

[23] John 7:38-39

[24] Acts 2:39, Rev 21:6

[25] Heb 2:2-4

[26] Apostolics therefore should universally place holiness of life in paramount priority. Those who profess the supreme virtue of the name of Jesus Christ in obtaining salvation, ought to see both the initial and continuing Holy Ghost experience, and the meaningful, ongoing exploration and practice of Biblical holiness as chief among their principles of ministry unto the Lord.

[27] Augustine. On the Morals of the Catholic Church, to the Letters of Petilian the Donatist, Book 2, ch.48

[28]  Ibid.

[29] Again in Acts 5:32, Peter casts human submission and obedience in a foundational role. The anointing supplies a power which will be used only by the servant of God who is genuinely submitted.

[30] 1 John 2:3-4, Rev 14:12. See also Luke 7:29-30. The Pharisees had, given the opporunity, the ability to be baptized of John, and did not. The saint, anointed by the baptism of the Holy Ghost, has the abilty to keep his commandments, and in doing so, validates his calling on the name of the Lord for remission of sins.

[31] See For reference: Acts 2:1-4, Acts 8:5-25, Acts 10:1-48, Acts 19:1-6, Acts 9:1-22 & 22:12-16

[32] Bernard, David. . The New Birth. , p210 Hazelwood Mo. Word Aflame Press, 1986

[33] 1 Cor 12:13

[34] Healing as in James 5:14; or Vision as in Revelation 3:18. Moreover, we sometimes recognize a special empowerment to preach in ourselves or others, or reaching beyond the normal limits of strength or talent. We can scripturally call this . anointing. from God, realizing that it originates in the supply of the Holy Ghost.

[35] See Appendix 2b.

[36] or, the Acts 2:4 Baptism of the Holy Ghost

[37] Joel 2:28, Luke 24:49, Acts 1:5

[38] as God is not only the Head of the Church, but also the head of every man.

[39] Heb 1:3

[40] Col 1:15

[41] Psa 98:1, Psa 89:13

[42] English for the Greek . pneuma. of the Hebrew . breath.

[43] see 2Cor 5:19

[44] Some have said that no miracles were done by Jesus before Cana, saying that this was the first miracle, but the Bible says it was the . beginning of miracles. , or in other words, the inception of his public appearance as a miracle worker. Before this Jesus had seen Nathanael under the fig tree, and had obviously long impressed the scholars at the temple with wisdom that exceeded explanation.

[45] John 1:32

[46] God is not a . begetter of gods. , for God has always been and always will be One. The scriptures are plain that God is One, and when we were created it was in the image of God. Man is created in the image of God and is individual. Until man can beget offspring count them as economically one with their parents, the idea of Jesus . becoming God. is absurd.

[47] Many aberrant religions teach that that humanity can become merged with identity of deity through a gift of God. While God is implanting His word and giving birth to children through the church,. Notice that Satan fell in assuming equivalence with God.

[48] 2 Peter 1:4

[49] Failure to identify Jesus Christ as God manifest in the flesh results in the removal of restrictions from worship of men and angels in whom the power of deity is purposed to dwell. When Satan came to Jesus seeking worship, Jesus responded with reproach[49].  When John encountered an angel of the Lord, he was inclined to worship him, but met with reproof.[49] If Jesus is just another . anointed one. , we would do well to worship saints and angels.

[50] John 6:29

[51] Php 2:11

[52] Matt 28:18

[53] Acts 5:32

[54] 2 Cor 5:20

[55] Zech 4:6,  John 15:5,  Dan 11:32

[56] Isa 10:27

[57] Deut 29:29, Romans 8:4

[58] Acts 9:15,  Matt 10:18-19

[59] John 4:24, 2 Cor 3:17, Eph 4:4, 1 Tim 3:16


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