A Theology Of Anointing With Oil

Anointing with oil is action frequently mentioned in Scripture. This article traces these references and explains the theological significance of the image of ritual anointing that these passages establish.

The Source of Sickness Biblical writers have always presupposed a connection between sickness and sin. At the initiation of the covenant, Yahweh promises Israel that if they will obey the terms of the covenant Yahweh will not bring upon them the illnesses brought upon Egypt (Exod. 15:26; Deut. 7:15). This statement reflects ancient covenant structure in which curses of various kinds, including physical ailments, are the result of violation of the covenant stipulations, whereas blessings of good health and prosperity will accompany compliance. The Old Testament is filled with references to God's punishment upon disobedient people in the form of plague and illness. As the great King of the covenant, source of all blessings and cursings, Yahweh maintained sovereignty over every facet of life including sickness, healing, and death. Both Abraham and Isaac petitioned the Lord to open the wombs of their barren wives (Gen. 15:2–3; 25:21). Hezekiah prayed that his life would be spared and he would be healed (2 Kings 20:1–3). David fasted and prayed for the life of his newborn son (2 Sam. 12:15–17). In addition, the prophets both healed the sick and raised the dead through the power of the Lord. Anointing as Consecration Anointing with oil is not mentioned in connection with healing in the Old Testament but it is used extensively in acts of consecration. Aaron and his sons were set apart for the priesthood (Exod. 29:21), and the entire tabernacle consecrated for the service of the Lord with a sprinkling of special holy oil (30:26). The kings of Israel had oil poured over their heads to signify their having been chosen by the Lord for the monarchy (1 Sam. 10:1; 16:13). Even prophets were sometimes anointed for their special function as spokesmen for Yahweh and the covenant (1 Kings 19:16). Although the physical act of anointing is performed by a designated person, it derives its significance from the idea that the Lord is the one who ultimately anoints. Religious leaders are often referred to as "?the anointed of the Lord?" (1 Sam. 12:3; 24:6). A psalm addressed to the king contains the phrase, "?God, your God, has set you above your companions by anointing you with the oil of joy?" (Ps. 45:7), and another quotes Yahweh as saying of David, "?With my sacred oil I have anointed him?" (Ps. 89:20). An unnamed psalmist exults at the great acts of God, singing, "?Thou hast exalted my horn like that of the wild ox; I have been anointed with fresh oil?" (Ps. 92:10, nasb). Parallelism in this verse suggests that the singer equates victory over enemies with God's favor as typified in God's anointing. Jesus as God's Anointed The writer of Hebrews interprets Psalm 45 as a reference to Jesus (Heb. 1:8–9), thereby identifying him as the Lord's anointed, par excellence. John records this anointing in his record of Jesus' baptism, during which the Holy Spirit descended in the form of a dove and remained on Jesus (John 1:32). In Matthew's gospel Jesus is the servant prophesied by Isaiah who is anointed with the Holy Spirit (Matt. 12:18; Isa. 42:1–4); Luke records Jesus' own testimony that he fulfills a similar prophecy from Isaiah 61:1 (Luke 4:18–19). Peter says that God has made Jesus "?both Lord and Christ?" (Acts 2:36). Christ is the Greek equivalent of the Hebrew Messiah, meaning "?anointed one,?" and that Jesus is now the source of anointing with the Holy Spirit for all who believe in him (v. 38). In the New Testament, then, the anointing with the Holy Spirit seems to have taken the place of a literal anointing with oil for those commissioned by the Lord. Healing in the New Testament Jesus' appearance as the embodiment of the new covenant is accompanied by miracles or healing, a sign of God's blessing and presence among God's people. These miracles are a fulfillment of the ministry for which he is anointed (Matt. 11:3–5). Although the record does not show that Jesus himself used oil in this connection, his disciples, in carrying out his commission to announce the kingdom of God, anointed with oil when they healed the sick (Mark 6:13). During the first century, the practice of anointing for healing apparently became established in the Christian church. James recommends it in his epistle (James 5:14) without going into detail about the way in which it was to be performed. This reference suggests that James' readers were familiar with the practice of anointing for healing—it was not new or different. Oil as a Type of the Holy Spirit From the references cited above, it seems clear that the oil of anointing is a type of the Holy Spirit. This is indisputably true in the case of anointings for consecration, and can be assumed when anointing is done for physical or spiritual healing. The use of a symbol for the Holy Spirit emphasizes the healer's awareness that he or she is not the possessor of healing power; rather, it is only when the Holy Spirit is mediated to the afflicted individual that healing can take place. Applying oil for healing appears to have a meaning similar to that of invoking the name of Jesus when praying for the sick. The healer is acting as an agent for the Lord, affecting healing by Christ's authority or in Christ's name. Thus James instructs the elders to anoint with oil in the name of the Lord. Within the confines of Trinitarian theology, a person might wonder whether it is the Holy Spirit or Jesus Christ who is the healer. A distinction between the two is not made in Scripture. In Hebrew, the word for spirit is ruah and its Greek equivalent is pneuma; both words can also be translated "?wind?" or "?breath.?" The Holy Spirit is the holy wind or breath; it is equivalent to the Word of God. David sings:

By the word of the LORD were the heavens made,

their starry host by the breath of his mouth. (Ps. 33:6)

If Jesus is the Word of God (John 1:1), he is one with the breath or Spirit of God. Indeed, the Spirit is known as "?the Spirit of the Lord?" (Luke 4:18) and the "?Spirit of Christ?" (Rom. 8:9; 1 Pet. 1:11), as well as "?the Spirit of God?" (Eph. 4:30). Paul says that the Lord is the Spirit (2 Cor. 3:17). Supernatural healing is one of the gifts of the Holy Spirit listed by Paul (1 Cor. 12:9, 28, 30). Conclusion There is no clear indication of the origin of anointing with oil for healing, although anointing for consecration and commissioning is known from Old Testament times. Both Old and New Testaments make a connection between anointing with oil and the power and presence of the Holy Spirit of God. Thus, one can say that oil becomes a type of the Holy Spirit and the breath of Christ. When oil is applied to an individual and combined with prayer, it releases the power of the healing Christ on behalf of the sufferer. Hence healing is carried out in the name of Jesus through the power of the Holy Spirit which become one and the same.