Prayer Tents Bible References - Prayer Tents

ANOINT

To apply an oil or ointment to either a person or a thing. People were variously anointed for either cosmetic (Ruth 3:3; cf. Luke 7:46) or medicinal purposes (Isa. 1:6; Luke 10:34; cf. John 9:6, 11) or as part of the embalming process (Mark 16:1; cf. Matt. 26:12). In each of these cases the act was essentially mundane, although cosmetic anointings were usually associated with joyous occasions and so were not performed during periods of mourning (Dan. 10:2-3) or fasting (cf. Jesus’ advice contrary to custom at Matt. 6:16-18).

Actual physical anointings, almost always with oil, could also carry important symbolic meanings. Most important in the biblical traditions was anointing with oil so as to set apart, or consecrate, an object or person to God (Exod. 30:25-29). The anointing of a stone pillar signified that the place where it was erected was sacred (Gen. 28:16-18). Similarly, the tabernacle and its furnishings and implements were anointed with oil to set them apart from common, profane uses to a holy and sacred function (Lev. 8:10; Num. 7:1). The anointing of Aaron (Exod. 29:7; Lev. 8:12) and subsequent high priests of Israel (Lev. 21:10) is probably to be understood as serving the same consecratory purpose.

In the case of the anointing of kings and prophets, however, the symbolism of the physical act seems to have gone beyond simply setting the person apart from others. In such cases the anointing also served to convey power and ability to perform the function for which one was being anointed. It further designated that the person had been chosen by God (1 Sam. 9:16), and so kings in particular could be referred to as “the Lord’s anointed” (24:6). Although there are numerous references to the actual anointing of Israel’s kings (1 Sam. 10:1; 16:3; 1 Kgs. 1:39; 2 Kgs. 9:6; 11:12), there is only a single reference to a literal anointing of a prophet (1 Kgs. 19:16).

Nevertheless, prophets did think of their commissioning as a kind of anointing by God, even if it were more metaphorical than physical. This metaphorical anointing could be associated with receiving the divine Spirit as a form of empowerment for the prophetic task (Isa. 61:1). It was this notion that was most explicitly linked to Jesus as God’s anointed (Gk. Christós, “Christ”; Heb. māšîaḥ, “Messiah”) in the NT (Luke 4:18-21; Acts 10:38). Such anointing was not, however, unique to Jesus; Paul claimed for himself and other Christians an anointing by God through the reception of the Holy Spirit (2 Cor. 1:21-22). Although the NT alludes to various contemporary beliefs about an “anointed” or messianic redeemer who would bring political deliverance, it generally distinguishes its convictions about Jesus from these popular beliefs.

Timothy B. Cargal

Prayer Tents Bible References - Prayer Tents

ANOINT

Eerdmans Dictionary of the Bible (2000)