Anointing (5545) (chrisma) by Greek Word Studies

Anointing (5545)(chrisma from chrio = to daub, smear, anoint with oil) is a noun which literally means what has been spread on, such as an ointment. Chrisma is "that with which the anointing is performed - the unguent or ointment." (Vincent) In the Septuagint of Daniel 9:26, chrisma refers to the Messiah, the "Anointed One." In secular Greek, medically chrisma was used to denote a "healing ointment." Complete Biblical Library Greek-English Dictionary - The noun chrisma has a considerable range of meaning. In its broadest sense it refers to anything smeared onto something else, for example, coatings of plaster applied to walls (Liddell-Scott). Thus, in Sirach 38:30 the "anointing of pots" refers to the glaze applied to pottery before it is fired in order to give it color and finish. It also has the more limited use to denote a "scented ointment," often consisting of a mixture of oil and herbs used for the purpose of anointing either persons or things. Chrisma as an anointing oil was distinguished from muron, "ointment, perfume," in that chrisma was of a thicker consistency. This use of chrisma is found several times in the Septuagint text of Exodus referring to the "spiced oil of anointing" used to consecrate both the priests and the tabernacle and its fixtures (see Exodus 29:7; 30:25, etc.). Chrisma occurs three times in the New Testament, at 1 John 2:20 and 27 (twice). In each of these cases chrisma refers to an anointing that provides the believers with knowledge by teaching them "all things." By drawing on the connection between this effect and Jesus' promise concerning the Paraclete in John 16:7-14 ("the Spirit of truth . . . will guide you into all truth"), it is possible to understand this use of chrisma as referring to the anointing with the Holy Spirit (cf. Thayer, Greek-English Lexicon; Grundmann, "chrisma," Kittel, 9:572; Bauer). This anointing and its resulting knowledge were what distinguished those who remained in the Johannine community from those who had left it. Chrisma was later used to designate the postbaptismal anointing with oil that symbolized the receiving of the Holy Spirit (see Lampe, Patristic Greek Lexicon). The verb chrio is the root of not only chrisma, but also the noun christos, which strictly speaking applies to one who has been anointed, the anointing serving to symbolize appointment for some task. Thus christos is used in the Septuagint to describe "the anointed (Heb = mashiach from mashach = to smear or anoint; Lxx = christos) priest" (Lev 4:5, 4:16, 6:22). In First Samuel christos is used in the Septuagint to describe the king of Israel as God's "anointed." (mashiach; Lxx - christos) (1Sa 2:10) Finally, christos is used of prophets in 1Chr 16:22. In the NT, christos is used over 500 times and in the NAS is translated as follows - Christ(516), Christ's(11), Messiah(4). In 49 of the NT uses of Christos, the definite article (ho) precedes Christ and literally identifies "the Messiah," the One long expected by faithful Jews. Hiebert notes that chrisma "does not denote the act of anointing but rather the result of the action. In the Septuagint the noun is used of the "anointing oil" (cf. Ex 29:7; 30:25), and in Da 9:26 it is used metaphorically of "the Messiah." In the NT the term occurs only in 1Jn 2:20, 27 [twice]). John did not identify this "anointing," but it is generally agreed that it refers to the Holy Spirit imparted to the believer at regeneration. The figure of anointing is used of the Holy Spirit in connection with Jesus' ministry (Lk 4:18; Acts 10:38), and in 2Cor 1:21-22 it is used of God's work in establishing the believer. John's statement here seems reminiscent of the promise of Jesus in the fourth Gospel about the coming of the Spirit (Jn 14:17; 15:26; 16:13)....The indwelling presence of the Holy Spirit establishes believers in their faith and enables them to understand God's truth. Thayer - Anointing was the inaugural ceremony for priests (Ex 28:37; 13" class="scriptRef">40:13 (15); Lev 6:22; Nu 35:25), kings (1Sa 9:16; 10:1; 15:1; 16:3, 13), and sometimes also prophets (1Ki 19:16, cp Isa. 61:1), and by it they were regarded as endued with the Holy Spirit and divine gifts (1Sa 16:13; Isa. 61:1). Vine - Anointing (chrisma) signifies that which is carried out by the act of anointing, and thus stands here for the effect of the act itself, the impartation of the Holy Spirit, who was symbolically set forth by the material oil with which the act was carried out in the former age in the nation of Israel in the case of kings, priests and prophets. (Ibid) Chrisma was later used to designate the post-baptismal anointing with oil that symbolized the receiving of the Holy Spirit (see Lampe, Patristic Greek Lexicon). In classical Greek chrisma "in its broadest sense it refers to anything smeared onto something else, for example, coatings of plaster applied to walls (Liddell-Scott). Thus, in Sirach 38:30 the "anointing of pots" refers to the glaze applied to pottery before it is fired in order to give it color and finish. It also has the more limited use to denote a "scented ointment," often consisting of a mixture of oil and herbs used for the purpose of anointing either persons or things. Chrisma as an anointing oil was distinguished from muron, "ointment, perfume," in that chrisma was of a thicker consistency. This use of chrisma is found several times in the Septuagint text of Exodus referring to the "spiced oil of anointing" used to consecrate both the priests and the tabernacle and its fixtures (see Exodus 29:7; 30:25, - see passages below). In addition to the more specialized meaning of chrisma as an "anointing oil," the use of the noun was extended to refer to the "state or act of being anointed" (Moulton-Milligan) or, more simply, "anointing" or "unction" (Liddell-Scott). The word is found in this sense as a translation of the Hebrew moshchah in the Septuagint text of Exodus 40:15. The meaning could also be further extended to refer to "an anointed one," and thus appears as the translation of the Hebrew mashîach ("anointed one, Messiah") in Daniel 9:26." (Complete Biblical Library Greek-English Dictionary) Wuest - Two words in the New Testament, aleipho and chrio, refer to the act of applying something to something else for a certain purpose. Aleipho was used, for instance, in the papyri of the act of greasing the yoke-band of an ox, namely, the act of applying grease to the yoke-band so that it would not irritate the sleek hide of the ox. Chrio was used of the application of a lotion to a sick horse. Thus, the anointing with the Holy Spirit (Ed: Clearly Wuest believes the "anointing" in this verse refers to the Holy Spirit) refers to the act of God the Father (applying to the believing sinner) sending the Spirit in answer to the prayer of God the Son to take up His permanent residence in the believer. James 4:5 reads in the Greek text, "Do you think the scripture says in vain, The Spirit who has been caused to take up His permanent residence in us has a passionate longing to the point of envy?" This refers to the initial coming of the Spirit into the heart of the believing sinner at the moment he places his faith in the Saviour. This anointing is never repeated. The OT priests were anointed with oil just once, when they were inducted into their office. The NT priest (the believer) is anointed with the Spirit just once, when he is inducted into his office as a priest (when he is saved). This anointing is only potential. That is, in itself it offers no help to the believer. The help the saint receives from the Spirit is through the fullness or control of the Spirit, which control is consequent upon his yieldedness and trust (Ed: See Eph 5:18-note). The anointing is for the purpose of placing the Holy Spirit in a position where He can be of service to the believer, namely, in the saint's inner being (cp Eph 3:16-note). From His position in the believer, the Spirit performs all His office work for him. (Word Studies from the Greek New Testament) Kruse - The cognate verb 'to anoint' (chrio) is found in several other places, where it refers mostly to Jesus being anointed by God with the Holy Spirit (Luke 4:18; Acts 4:27; 10:38), once to Jesus being anointed by God with 'the oil of gladness' (Heb 1:9), and once to Paul being anointed by God, who put his Spirit upon him (2Cor 1:21-22). Apart from the one metaphorical use of the verb 'to anoint' in Heb 1:9, its consistent use in the NT is in relation to an anointing whose agent is God and whose medium is the Holy Spirit. In the light of this, the cognate noun 'anointing' (chrisma) used in this verse to describe the anointing that the readers have from the Holy One is best interpreted as a reference to the Holy Spirit with whom they had been endowed by God (when they first believed), and who confirms to them the truth of the message that they heard at that time (see 'A Note on Chrisma, Spirit or Word?' pp. 109-10). (The Letters of John Pillar New Testament Commentary - ranked one of top five First John commentaries) Chrisma - 3x in 2v in the New Testament 1John 2:20 But you have an anointing from the Holy One, and you all know. 1John 2:27 As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. Chrisma - 8 uses in the Septuagint (Lxx) and at least 4 times the usage refers to the anointing oil, used to consecrate the priests and tabernacle. Exodus 29:7 "Then you shall take the anointing (mishchah from mashach = to smear something on; Lxx chrisma) oil and pour it on his head and anoint him. Exodus 30:25 "You shall make of these a holy anointing oil, a perfume mixture, the work of a perfumer; it shall be a holy anointing oil. Exodus 35:19 the woven garments for ministering in the holy place, the holy garments for Aaron the priest and the garments of his sons, to minister as priests.'" (Lxx adds this - "and the anointing oil, and the compound incense." Exodus 40:9 "Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and shall consecrate it and all its furnishings; and it shall be holy. Exodus 40:15 and you shall anoint them even as you have anointed their father, that they may minister as priests to Me; and their anointing (mishchah from mashach = to smear something on; Lxx chrisma) will qualify them for a perpetual priesthood throughout their generations." Daniel 9:26 "Then after the sixty-two weeks the Messiah (Hebrew = Mashiach; Lxx = chrisma) will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. ---------------------------- Further explanation of "ANOINTING from the Holy One" - Later John explains that "By this (By what? see 1Jn 4:12) we know that we abide (live, dwell, are at home) in Him (Christ) and He (Christ) in us (cp Col 1:27-note), because (How do we know? = term of explanation) He has given us of His Spirit." (1John 4:13) Assuming the anointing in 1Jn 2:20 is the Holy Spirit, John is explaining that the Spirit is from Him ( from Jesus = "He has given us of His Spirit"). John also reminds his readers of "the Spirit Whom He has given us" in 1Jn 3:24. In His Upper Room Discourse, Jesus gives His worried disciples a prophecy concerning the Holy Spirit, promising "if I go, I will send Him (the Spirit) to you." (Jn 16:7-11) In Luke 24:49 Jesus said "I am sending forth the promise (referring to the Holy Spirit) of My Father upon you, but you are to stay in the city (Jerusalem) until (expression of time) you are clothed (enduo = figuratively ) with power (dunamis) from on high," which begs the question "What is the Source of this power?" In Acts Jesus explains that His disciples would "receive power (dunamis) when the Holy Spirit" had come upon them (Acts 1:8-note) In summary, the anointing from the Holy One is His gift of the Holy Spirit from Jesus to His disciples (believers). Indeed, the Holy Spirit is to be our supernatural Source of power for supernatural ministry, including the discerning of good from evil as well as true from false, as in the present context of false teaching about the Christ. As an aside, it is interesting that some sources (e.g., Anchor Yale Bible Dictionary) don't even mention the possibility of the Holy Spirit as being related to the anointing. Instead, they mention things such as baptism or the carrying out of "an initiatory anointing with oil" (which itself sounds almost "cultic!"). How could either of those "humanistic" maneuvers produce spiritual illumination? I think this would be highly unlikely. Remember that context must be kept king in order to assure an accurate interpretation, and the context states these believers have a "beyond a shadow of a doubt" knowledge (an "eido-type knowledge") in the very next phrase (and you all know - see discussion below). Not to mention that 1Jn 2:27 gives us a description of the anointing which certainly sounds like it is supernatural and not natural! Köstenberger - One (christos) was "anointed" by the Spirit at the beginning of his messianic mission (Luke 4:18; see Isa 61:1), so Christ's followers are to be "little anointed ones" (A Theology of John's Gospel and Letters: The Word, the Christ, the Son of God. Biblical Theology of the New Testament. Grand Rapids: Zondervan). Vine comments that "The believer is therefore not justified in praying for the anointing, for that is his by reason of his regenerate condition. He may pray that the power of the Spirit may be experienced, and that he may be filled with the Spirit, but to ask for the gift that has already been imparted indicates a lack of the apprehension of the goodness and grace of God in having bestowed it." (Ibid) "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://preceptaustin.org/1john_218-23_commentary.htm#an

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Anointing (5545) (chrisma)

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