Psalm 87:2–3 says,
“The Lord loves the gates of Zion / more
than all the other dwellings of Jacob. / Glorious things are
said of you, / city of God.” According to this verse,
Zion is synonymous with city of God, and it is a place that God loves. Zion is Jerusalem. Mount Zion is the high hill on which David built a citadel. It is on the southeast side of the city.
The word Zion occurs over 150 times in the Bible. It essentially means “fortification” and has the idea of being “raised up” as a “monument.” Zion is described both as the city of David and the city of God. As the Bible progresses, the word Zion expands in scope and takes on an additional, spiritual meaning.
The first mention of Zion in the Bible is 2 Samuel 5:7: “David captured the fortress of Zion—which is the City of David.” Zion was originally an ancient Jebusite fortress in the city of Jerusalem. After David’s conquest of the fortress, Jerusalem became a possession of Israel. The royal palace was built there, and Zion/Jerusalem became the seat of power in Israel’s kingdom..
When Solomon built the temple in Jerusalem, the meaning of Zion expanded further to include the temple area (Psalm 2:6; 48:2, 11–12; 132:13). This is the meaning found in the prophecy of Jeremiah 31:6, “Come, let us go up to Zion, to the LORD our God.” In the Old Testament Zion is used as a name for the city of Jerusalem (Isaiah 40:9), the land of Judah (Jeremiah 31:12), and the nation of Israel as a whole (Zechariah 9:13).
The word Zion is also used in a theological or spiritual sense in Scripture. In the Old Testament Zion refers figuratively to Israel as the people of God (Isaiah 60:14). In the New Testament, Zion refers to God’s spiritual kingdom. We have not come to Mount Sinai, says the apostle, but “to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Hebrews 12:22). Peter, quoting Isaiah 28:16, refers to Christ as the Cornerstone of Zion: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame” (1 Peter 2:6).
Mount Zion as a geographical area is currently the center of much dispute. The Bible is clear that, one day, Zion will be the sole possession of the Lord Jesus, and Zion—the nation and the city—will be restored. “Awake, awake, / Clothe yourself in your strength, O Zion; / Clothe yourself in your beautiful garments, / O Jerusalem, the holy city; / For the uncircumcised and the unclean / Will no longer come into you” (Isaiah 52:1). And “the children of your oppressors will come bowing before you; / all who despise you will bow down at your feet / and will call you the City of the LORD, / Zion of the Holy One of Israel” (Isaiah 60:14).
In architecture, the capstone is the rock or stone placed on top of a wall. Unlike the cornerstone, which is the base of the structure and an important stone of the foundation, the capstone is the final stone placed on top that helps hold the structure together. The capstone, like the cornerstone, is an important metaphor for Jesus and His prominence as Head of the church and the kingdom of God.
In the Old Testament, Psalm 118:22 and Zechariah 4:7 mention a capstone. Zechariah correlates the word with the completion of the temple as Zerubbabel sets the capstone (Zechariah 4:7). The Lord tells Zechariah, “The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it” (Zechariah 4:9, ESV). In Psalm 118:22, the word could be translated as either “cornerstone” or “capstone.” This is the verse that Jesus quotes in His parable of the vineyard.
As in Psalm 118:22, the word for “cornerstone” in Matthew 21:42, Luke 20:17, Acts 4:11, Ephesians 2:20, and 1 Peter 2:7 could technically be translated as either “capstone” or “cornerstone.” The word in Greek can mean “head, chief, or cornerstone,” but the word carries a connotation similar to that of capstone. For instance, in the 2001 edition of the New International Version, Matthew 21:42 states, “The Stone the builders rejected has become the capstone,” with a note indicating that the word in question could also be translated as “cornerstone.” Similarly, in the same version, the word in Acts 4:11 and 1 Peter 2:7 is translated as “capstone.” A cornerstone and a capstone are different stones with different functions, so how can the words be interchangeable? A verse that helps clarify the confusion is Luke 20:18, in which Jesus states, “Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him” (ESV). Someone could fall on a cornerstone, given its location at the base of a building. In contrast, a capstone could fall on someone since it crowns a building. It is likely that Jesus indirectly refers to Himself as both the capstone and cornerstone here.
When Peter stated that “Jesus is ‘the stone you builders rejected, which has become the cornerstone,’” he meant that, although Israel had rejected the Messiah, Jesus is still God’s choice. Jesus is supreme because salvation is only found in Him (Acts 4:11–12). In Ephesians 2:20, Jesus is described as the “chief cornerstone” of the church, but He can also be seen as the capstone since “in him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:21). Jesus is the foundation of the church but also the capstone that holds everything together (Colossians 1:17).
Christ is both the cornerstone and capstone. He is the foundation of our salvation, what we believe, and our future hope (see Hebrews 6:18). He is also the capstone, holding all things together and keeping our salvation secure (John 10:28). He is the beginning represented by the cornerstone and the end represented by the capstone (see Revelation 22:13). Using architectural terms such as capstone and cornerstone provides helpful images to describe Christ and the salvation and security He provides.
Jesus said, "The eye is the lamp of the body. If your eyes are good, your whole body will be full of light" (Matthew 6:22). Here our Lord describes the eye as a lamp which lights the entire body. Our eyes are the entrance to our hearts and minds and, as such, they provide a doorway to our very souls. When He referred to “good” eyes, He meant eyes that not only see well, but also perceive well. It is not only what we see, but how we perceive what we see that makes the difference between godliness and ungodliness, between light and darkness. Bad eyes lead to bad perception, but if our eyes are good, our whole person will be illuminated. If we are in a lighted room, we see everything clearly. We can move around obstacles and locate whatever we’re looking for. But walking in darkness results in stumbling, falling, and groping for some secure thing to hang on to.
Our eyes can be used to see that which is good or evil, that which is beneficial or harmful, and the things we see and perceive affect our whole being. If we perceive goodness, that will radiate outward from within our hearts and minds. But if we allow our eyes to linger on evil, we are so affected by what we see that darkness actually begins to emanate from within and can corrupt us and those around us.
The Bible tells us that Satan disguises himself as an angel of light. That’s his great deception—to make people think they’ve found the light when in fact it’s the darkness of false light (2 Corinthians 11:14). His intention is to blind us to truth and corrupt our minds, and he uses our eyes to gain entrance to our hearts. He parades before us all manner of evil, from the deluge of pornography on the internet to the endless barrage of the world’s goods that appeal to our materialistic impulses. He deludes us into believing that these things will make us happy, fulfilled people, when all the while they are robbing us of the very joy we long for. He wants us to allow more and more darkness into our minds through the books we read, the movies we watch, and the images we allow our eyes to linger upon. In that way, the light of the glory of God shining in the face of Jesus Christ is obscured to us. Although the light is everywhere, like the sun at noonday—blazing, blinding light—if our eyes are continually focusing on sin, the light we perceive is no light at all. If we want to be filled with the true light, we have to turn from sin, repent, and ask God to forgive us, cleanse us, and open our spiritual eyes. Then we must commit to being careful where we allow our eyes to go. We guard our hearts and souls by guarding our eyes.
The book of Psalms contains many encouraging verses, including Psalm 18:2, “The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold.” There is a lot to unpack in this verse, but our focus will be on the first phrase, the Lord is my rock.
Being a poetic book, Psalms employs figurative language extensively. The “rock” in this verse is metaphorical, and the repetition emphasizes its importance to the psalmist. King David most likely penned these words after he was established as king in Israel. Prior to this, he had faced numerous enemies, including King Saul. David’s life was often in jeopardy, and he was compelled to live outside the bounds of a normal community. This helps us better appreciate his looking to the Lord as his rock.
A literal rock is solid, stable, and strong. It requires force to break through, and in ancient times people sought refuge in caves and rocky terrains for safety (Exodus 33:22; 1 Kings 19:9–13; Judges 6:2; Revelation 6:15–16). A rock can be life-sustaining in more ways than one, as Moses brought forth water from a rock to quench the thirst of the Israelites (Exodus 17:1–7).
David’s use of a “rock” as a metaphor first highlights trust. In times of danger, David acknowledges that he can trust God just as someone hiding in a rocky cave would trust it for shelter. This psalmist had numerous personal experiences with caves and likely drew inspiration from them (1 Samuel 22:1–2; 24:1–6). Trusting God in times of trial can be challenging, so we need occasional reminders. In situations that surpass human understanding, God remains sovereign.
Another significance of the rock is its strength. Many Bible verses depict God as the source of strength (Isaiah 40:29; Psalm 73:26; 2 Corinthians 12:9; Ephesians 6:10), and we have the testimony of David, who experienced the benefits of relying on God for strength. Difficult times can leave one weak, confused, and in despair. In the valleys of life, God strengthens us through His Word, prayer, and the comfort of other believers.
We can also understand the rock as a place of safety. The psalmist realizes that—beyond trusting and gaining strength—he is also safest with God. David understands that God is the only One who can protect him from his enemies. Trials can lead to doubts and desperation, but struggling Christians should realize that true safety lies in God’s hands. If God doesn’t deliver us from a situation, then He desires to be with us through it. Either way, we are in good hands. Even if we lose our lives, we await a new world without tears, pain, and suffering (Revelation 21:4).
Other metaphors in the verse point to God’s trustworthiness as a source of strength and place of safety. In addition to being called a “rock,” God is a fortress, a shield, a deliverer, a stronghold, and the horn of David’s salvation.
God’s function as a “rock” extends beyond times of trials. In the Sermon on the Mount, Jesus compares obedience to His teachings to building a house on a rock (Matthew 7:24–25). Jesus Himself became our rock and fortress when He delivered us from the kingdom of darkness to the kingdom of light (Colossians 1:13). Our trust, strength, and safety come from Him in this wicked world. Paul confirms that Christ is our Rock (1 Corinthians 10:4).
In all circumstances, may we join King David in saying, “The Lord is my rock!”
Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.
The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.
In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.
Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6).
Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).
How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44).
FOR FURTHER STUDY
NAME ABOVE EVERY NAME AND KINGDOM EVIL POWER
In the Bible, anointing with oil is performed in religious ceremonies and used for grooming (Ruth 3:3; Matthew 6:17), refreshment (Luke 7:46), medicinal treatments (Luke 10:34), and burial traditions (Mark 16:1).
In John 10 Jesus presents Himself as the Good Shepherd and, in a debate with the Jewish leaders, makes the claim, “I and the Father are one” (John 10:30). It was a bold statement—one His audience found quite audacious—and it reveals much about who Jesus is.
Five key observations can be made concerning this passage. First, Jesus claimed to be one with God in the sense of being equal to Him. Jesus did not claim to be merely a messenger or prophet of God, but of equal power with God.
Second, His audience understood that Jesus was claiming equality with God the Father. In verse 31, “The Jews picked up stones again to stone him.” Why? Blasphemy was a crime punishable by death according to the Jewish Law. When Jesus asked why they were planning to kill Him, they answered, “For blasphemy, because you, being a man, make yourself God” (John 10:33). If Jesus had been lying or deceived, His statement would have been blasphemous. In fact, the only way His words were not blasphemy is if Jesus was telling the truth about His equality with God.
Third, Jesus referred to Himself as God’s Son and to God as His Father (John 10:36–37). He used Psalm 82:6 to show that the Messiah has the right to claim the title “Son of God.”
Fourth, Jesus claimed that that Father sent Him: “the one whom the Father set apart as his very own and sent into the world” (John 10:36). In this statement, Jesus claimed preexistence in the Father’s presence. No biblical prophet had ever made such a claim before; yet Jesus claimed to exist before Abraham (John 8:58).
Fifth, Jesus only stated that the Jews did not believe Him; He never said they misunderstood His claim to be God. John 10:38 notes, “Even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” Jesus was not correcting a misunderstanding. They understood what He said perfectly. He was correcting their willful rejection of Him.
Colossians 1:16–17 affirms Jesus’ same teaching: “In him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.” John 1:1 explicitly notes that Jesus was both with God in the beginning and was God.
In summary, Jesus claimed to be one with the Father as part of a larger argument to note that He had existed from eternity past, lived in perfect oneness with the Father, held the same power as God, and was sent by God the Father’s authority. Unfortunately, He was rejected as divine by the Jewish leaders. Jesus’ claim to have equal power as the Father was not blasphemy. It was the plain truth.
“I am the Resurrection and the Life” (John 11:25) is the fifth of the seven “I am” statements of Jesus. Lazarus was dead. Earlier, Jesus had heard that His good friend was sick, but instead of going to visit Lazarus, Jesus “stayed where he was for two more days” (John 11:6). He explained to His puzzled disciples that the sickness was “for God’s glory, that God’s Son may be glorified through it” (v. 4). After Lazarus died, Jesus began a journey to Bethany, Lazarus’s home. Significantly, when Jesus informed His disciples that Lazarus was dead, He simply said His friend was “asleep, but I am going there to wake him up” (John 11:11).
Outside Bethany, Lazarus’s sister Martha went out to meet Jesus. “If you had been here,” she said, “my brother would not have died.” Such was her faith in Jesus’ power to heal. Jesus replied by assuring Martha that her brother would rise again. Martha responded again in faith: “I know he will rise again in the resurrection at the last day.” At this point, Jesus makes His fifth “I Am” statement in John’s gospel, “I am the resurrection and the life,” and He follows it with a call to faith: “He who believes in me will live, even though he dies, and whoever lives and believes in me will never die” (John 11:21-24).
When Jesus said, “I am the resurrection and the life,” He was claiming to be the source of both. There is no resurrection apart from Christ, and there is no eternal life apart from Christ. Beyond that, Jesus was also making a statement concerning His divine nature. He does more than give life; He is life, and therefore death has no ultimate power over Him. Jesus confers this spiritual life on those who believe in Him, so that they share His triumph over death (1 John 5:11-12). Believers in Jesus Christ will experience resurrection because, having the life Jesus gives, it is impossible for death to defeat them (1 Corinthians 15:53-57).
The grieving Martha wished that Jesus had arrived earlier so He could have healed her brother. And when Jesus spoke of resurrection, Martha assumed He was speaking of “the resurrection at the last day.” In both statements, Martha reveals that she considered Time an insurmountable obstacle. In effect, Martha was saying, “It’s too late to help Lazarus (the time is past), so now we must wait (allow more time).”
Jesus shows that neither Death nor time is an obstacle to Him. Outside the tomb, “Jesus called in a loud voice, ‘Lazarus, come forth!’ The dead man came out” (John 11:43). It’s one thing to claim to be the resurrection and the life, but Jesus proved it by raising Lazarus, who was four days dead. Truly, with Christ, death is but “sleep” (1 Thessalonians 4:13). Death has no dominion over Him who is Life itself, nor does death have dominion over those who are in Him (1 Corinthians 15:54-55). Because He lives, we live. Because He is Life, we have life eternally.
Jesus’ statement that He is the resurrection and the life provides a godly perspective on several spiritual matters. Martha believed that the resurrection is an event; Jesus showed her (and us) that the resurrection is a Person. Martha’s knowledge of eternal life was an abstract idea; Jesus proved that knowledge of eternal life is a personal relationship. Martha thought victory over death was a future expectation; Jesus corrects her, showing that victory is a present reality.
After presenting Himself as the resurrection and the life, Jesus asks Martha an all-important question: “Do you believe this?” (John 11:26). May Martha’s answer be ours as well: “Yes, Lord, I believe that you are the Christ, the Son of God who was to come into the world” (verse 27).
Jesus, in response to the Pharisees’ question “Who do you think you are?” said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (John 8:56–59). The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14.
If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way.
Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are I AM the Bread of Life (John 6:35, 41, 48, 51); I AM the Light of the World (John 8:12); I AM the Door of the Sheep (John 10:7, 9); I AM the Good Shepherd (John 10:11,14); I AM the Resurrection and the Life (John 11:25); I AM the Way, the Truth and the Life (John 14:6); and I AM the True Vine (John 15:1, 5).
The statement “I am the door,” found in John 10:7, is the third of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique, divine identity and purpose. In this “I am” statement, Jesus colorfully points out for us the exclusive nature of salvation by saying that He is “the door,” not “a door.” Furthermore, Jesus is not only our Shepherd who leads us into the “sheepfold,” but He is the only door by which we may enter and be saved (John 10:9). Jesus is the only means we have of receiving eternal life (John 3:16). There is no other way.
To get a clear picture of Jesus’ meaning in this statement, it is helpful to understand a little of that ancient culture, especially of sheep and shepherding. Of all domesticated animals, sheep are the most helpless. Sheep will spend their entire day grazing, wandering from place to place, never looking up. As a result, they often become lost. But sheep have no “homing instinct” as other animals do. They are totally incapable of finding their way to their sheepfold even when it is in plain sight. By nature, sheep are followers. If the lead sheep steps off a cliff, the others will follow.
Additionally, sheep are easily susceptible to injuries and are utterly helpless against predators. If a wolf enters the pen, they won’t defend themselves. They won’t try to run away or spread out. Instead they huddle together and are easily slaughtered. If sheep fall into moving water, they will drown. However, sheep do fear moving water and will not drink from any stream or lake unless the water is perfectly still. This is why David in the 23rd Psalm tells us of the shepherd who “makes [us] to lie down in green pastures, he leads [us] beside the still waters . . . though [we] walk through the valley . . . [we] will fear no evil. For You [the Shepherd] are with [us].”
Sheep are totally dependent upon the shepherd who tends them with care and compassion. Shepherds were the providers, guides, protectors and constant companions of sheep. So close was the bond between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who know and follow their shepherd’s voice. Shepherds were inseparable from their flocks. The shepherd would lead the sheep to safe places to graze and make them lie down for several hours in a shady place. Then, as night fell, the shepherd would lead the sheep to the protection of a sheepfold.
There were two kinds of sheepfolds or pens. One kind was a public sheepfold found in the cities and villages. It would be large enough to hold several flocks of sheep. This sheep pen would be in the care of a porter or doorkeeper, whose duty it was to guard the door to the sheep pen during the night and to admit the shepherds in the morning. The shepherds would call their sheep, each of which knew its own shepherd’s voice, and would lead them out to pasture.
The second kind of sheep pen was in the countryside, where the shepherds would keep their flocks in good weather. This type of sheep pen was nothing more than a rough circle of rocks piled into a wall with a small open space to enter. Through it the shepherd would drive the sheep at nightfall. Since there was no gate to close—just an opening—the shepherd would keep the sheep in and wild animals out by lying across the opening. He would sleep there, in this case literally becoming the door to the sheep.
In this context, Jesus is telling us that He is not only the shepherd of the sheep, but also the door of the sheep. In doing so, He is vividly contrasting Himself with that of the religious leaders of His time whom He describes as “thieves and robbers” (John 10:8). When Jesus says, “I am the door,” He is reiterating the fact that only through Him is salvation possible. This is far removed from the ecumenical teachings popular in today’s liberal religious circles. Jesus makes it clear that any religious leader who offers salvation other than the teachings of Christ is a “thief” and a “robber.”
One who believes the gospel (Hebrews 11:6) and repents of sin (Luke 13:3) is assured of being in “the fold” and of having entered by “the door.” As followers of Christ, Jesus is both our Shepherd and the Door to the sheepfold who provides for all our needs. Knowing that the world is full of predators whose sole intent is to destroy us (1 Peter 5:8), we are always under His protection. More importantly, we are fully confident that “when the Chief Shepherd appears, [we] will receive the crown of glory that does not fade away” (1 Peter 5:4).
The Scripture has several words translated "right" and the usage of the term, "right hand" ranges from a direction, to the opposite of wrong, what is just or what conforms to an established standard, and to a place of honor or authority. In the case of division or appointment in the Bible, the right hand or right side came first, as when Israel (Jacob) divided the blessings to Joseph’s sons before he died (Genesis 48:13-14).
In addition, a person of high rank who put someone on his right hand gave him equal honor with himself and recognized him as possessing equal dignity and authority. And this is what the Apostle Paul writes of Jesus Christ in Ephesians. "And what is the surpassing greatness of His power toward us, the ones believing according to the working of His mighty strength which He worked in Christ in raising Him from the dead, and He seated Him at His right hand in the heavenlies, far above all principality and authority and power and dominion, and every name being named, not only in this world, but also in the coming age" (Ephesians 1:19-21). Here we see God exalting Jesus above all others by seating Him at the right hand of the Father.
The term "God’s right hand" in prophecy refers to the Messiah to whom is given the power and authority to subdue His enemies (Psalm 110:1; Psalm 118:16). We find a quote in Matthew 22:44 from Psalm 110:1, which is a Messianic Psalm. "The Son of David" is claimed by the LORD Jesus Christ as He is the "greater son of David" or the Messiah. In this passage of Matthew 22, Jesus questions the Pharisees about who they think the "Christ" or the Messiah is. "While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? Whose son is He? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make Thine enemies thy footstool? If David then call Him Lord, how is He his son?" (Matthew 22:41-45, KJV). The position of the Messiah is at God’s right hand.
The fact that Jesus Christ is at the "right hand of God" was a sign to the disciples that Jesus had indeed gone to heaven. In John 16:7-15, Jesus told the disciples that He had to go away and He would send the Holy Spirit. So the coming of the Holy Spirit in the upper room on the day of Pentecost (Acts 2:1-13) was proof positive that Jesus was indeed in heaven seated at the right hand of God. This is confirmed in Romans 8:34 where the Apostle Paul writes that Christ is sitting at God’s right hand making intercession for us.
Therefore, what we can say is that "God’s right hand" refers to the Messiah, the LORD Jesus Christ, and He is of equal position, honor, power, and authority with God (John 1:1-5). The fact that Christ is "sitting" refers to the fact that His work of redemption is done and when the fullness of the Gentiles is brought in (Romans 11:25), Christ’s enemies will be made His footstool. When the end of the age comes, all prophecy will be completed, and time will be no more.
ontext
The Year of the LORD's Favor
1The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, 2to proclaim the year of the LORD’s favor and the day of our God’s vengeance, to comfort all who mourn,…
Berean Standard Bible · Download
Cross References
Matthew 11:5
The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.
Luke 4:18
"The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed,
Luke 7:22
So He replied, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.
2 Corinthians 3:17
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.
Hebrews 1:9
You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy."
Isaiah 11:2
The Spirit of the LORD will rest on Him--the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the LORD.
Isaiah 11:4
but with righteousness He will judge the poor, and with equity He will decide for the lowly of the earth. He will strike the earth with the rod of His mouth and slay the wicked with the breath of His lips.
Treasury of ScriptureThe Spirit of the Lord GOD is on me; because the LORD has anointed me to preach good tidings to the meek; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
spirit
Isaiah 11:2-5
And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; …
Isaiah 42:1
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
Isaiah 59:21
As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.
anointed
Psalm 2:6
Yet have I set my king upon my holy hill of Zion.
Psalm 45:7
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Daniel 9:24
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
to preach
Isaiah 52:9
Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
Psalm 22:26
The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Psalm 25:9
The meek will he guide in judgment: and the meek will he teach his way.
to bind
Isaiah 57:15
For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
Isaiah 66:2
For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
Psalm 34:18
The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
to proclaim.
Isaiah 42:7
To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
Isaiah 49:9,24,25
That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places…
Psalm 102:20
To hear the groaning of the prisoner; to loose those that are appointed to death;
In Philippians 2:9–11 we read that Jesus has the name above all names: “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” What did Paul mean when he said that God gave Jesus the name that is above every name?
In this passage, the apostle appeals to believers to cultivate an attitude of humility. He gives them an example to emulate, namely, Jesus Christ, who is the ultimate model of humility. He says in verses 6–9 that Jesus, who is God and who has always been God, did not hold tightly to His position of equality with God. Instead, Jesus emptied Himself or made Himself nothing. He left His high rank in heaven to become a humble, human servant. He set aside His rights and privileges as God to live a life of humble service and obedience, even to the point of dying a horrible death on the cross for sinners.
As a result of Jesus Christ’s self-emptying and self-humiliation, God exalted Him to the highest place of honor. Jesus, who stooped down low, was raised by the Father to His glorious position in heaven. The name that is above all names is the supreme name—the divine name Lord. This name acknowledges Jesus Christ’s absolute lordship as divine King of the universe, and it brings with it the right to be worshiped.
It was humbling for the Son of God to become a man. Taking on the character of a servant was even more humbling. But Jesus went a step beyond. He was willing to die one of the most disgraceful forms of execution as a condemned criminal on a cross. Following His humiliation and obedience, God elevated Jesus to His rightful place of glory. After Christ’s victorious resurrection from the dead, God bestowed honor upon His humble, obedient Son: “Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God’s throne” (Hebrews 12:2, NLT).
When Paul said, “At the name of Jesus every knee will bow—in heaven and on earth and under the earth” (Philippians 2:10, CSB), the emphasis was on every creature in the universe acknowledging Jesus as Lord over all creation. When he stated, “Every tongue will confess that Jesus Christ is Lord” (verse 11, CSB), he meant that every living thing, both in heaven and on earth, will honor Christ. Heavenly forces and demonic powers, people who reject Christ and His faithful in the church—all will bow before Him (Isaiah 45:23–24). Every tongue will acknowledge Jesus for who He is—the Sovereign Lord of the universe.
The verses stating that all creation will honor Jesus Christ do not mean that everyone will be saved. Instead, they point to the time when every being acknowledges His authority. The exalted Christ, who sits in the place of honor at God’s right hand (Colossians 3:1) is Lord over all (Acts 10:36; Romans 10:12). He has the supreme Name; He is Lord of lords and King of kings (Revelation 17:14; 19:16). He is the one Lord, “Jesus Christ, through whom all things were created, and through whom we live” (1 Corinthians 8:6, NLT). Jesus is Lord of both the dead and the living (Romans 14:9). He is the Lord upon whom the church calls (1 Corinthians 1:2). Jesus is our Mediator (Hebrews 3:1–6; 8:6; 9:15; 12:24), Intercessor (Hebrews 7:24–25; Romans. 8:34), Reconciler (Ephesians 2:12–17; Romans 5:1), and the One who gives us entrance into the Kingdom of Heaven (Hebrews 4:1, 11; 6:19–20).
Jesus has the name above all names because Jesus Christ is Lord! This name, given to Him by the Father, affirms His divinity and supreme authority.
The great white throne judgment is described in Revelation 20:11-15 and is the final judgment prior to the lost being cast into the lake of fire. We know from Revelation 20:7-15 that this judgment will take place after the millennium and after Satan is thrown into the lake of fire where the beast and the false prophet are (Revelation 19:19-20; 20:7-10). The books that are opened (Revelation 20:12) contain records of everyone’s deeds, whether they are good or evil, because God knows everything that has ever been said, done, or even thought, and He will reward or punish each one accordingly (Psalm 28:4; 62:12; Romans 2:6; Revelation 2:23; 18:6; 22:12).
Also at this time, another book is opened, called the “book of life” (Revelation 20:12). It is this book that determines whether a person will inherit eternal life with God or receive everlasting punishment in the lake of fire. Although Christians are held accountable for their actions, they are forgiven in Christ and their names were written in the “book of life from the creation of the world” (Revelation 17:8). We also know from Scripture that it is at this judgment when the dead will be “judged according to what they had done” (Revelation 20:12) and that “anyone’s name” that is not “found written in the book of life” will be “thrown into the lake of fire” (Revelation 20:15).
The fact that there is going to be a final judgment for all men, both believers and unbelievers, is clearly confirmed in many passages of Scripture. Every person will one day stand before Christ and be judged for his or her deeds. While it is very clear that the great white throne judgment is the final judgment, Christians disagree on how it relates to the other judgments mentioned in the Bible, specifically, who will be judged at the great white throne judgment.
Some Christians believe that the Scriptures reveal three different judgments to come. The first is the judgment of the sheep and the goats or a judgment of the nations (Matthew 25:31-36). This takes place after the tribulation period but prior to the millennium; its purpose is to determine who will enter the millennial kingdom. The second is a judgment of believers’ works, often referred to as the “judgment seat [bema] of Christ” (2 Corinthians 5:10). At this judgment, Christians will receive degrees of reward for their works or service to God. The third is the great white throne judgment at the end of the millennium (Revelation 20:11-15). This is the judgment of unbelievers in which they are judged according to their works and sentenced to everlasting punishment in the lake of fire.
Other Christians believe that all three of these judgments speak of the same final judgment, not of three separate judgments. In other words, the great white throne judgment in Revelation 20:11-15 will be the time that believers and unbelievers alike are judged. Those whose names are found in the book of life will be judged for their deeds in order to determine the rewards they will receive or lose. Those whose names are not in the book of life will be judged according to their deeds to determine the degree of punishment they will receive in the lake of fire. Those who hold this view believe that Matthew 25:31-46 is another description of what takes place at the great white throne judgment. They point to the fact that the result of this judgment is the same as what is seen after the great white throne judgment in Revelation 20:11-15. The sheep (believers) enter into eternal life, while the goats (unbelievers) are cast into “eternal punishment” (Matthew 25:46).
Whichever view one holds of the great white throne judgment, it is important to never lose sight of the facts concerning the coming judgment(s). First, Jesus Christ will be the judge, all unbelievers will be judged by Christ, and they will be punished according to the works they have done. The Bible is very clear that unbelievers are storing up wrath against themselves (Romans 2:5) and that God will “give to each person according to what he has done” (Romans 2:6). Believers will also be judged by Christ, but since Christ’s righteousness has been imputed to us and our names are written in the book of life, we will be rewarded, but not punished, according to our deeds. Romans 14:10-12 says that we will all stand before the judgment seat of Christ and that each one of us will give an account to God.
The Scripture has several words translated "right" and the usage of the term, "right hand" ranges from a direction, to the opposite of wrong, what is just or what conforms to an established standard, and to a place of honor or authority. In the case of division or appointment in the Bible, the right hand or right side came first, as when Israel (Jacob) divided the blessings to Joseph’s sons before he died (Genesis 48:13-14).
In addition, a person of high rank who put someone on his right hand gave him equal honor with himself and recognized him as possessing equal dignity and authority. And this is what the Apostle Paul writes of Jesus Christ in Ephesians. "And what is the surpassing greatness of His power toward us, the ones believing according to the working of His mighty strength which He worked in Christ in raising Him from the dead, and He seated Him at His right hand in the heavenlies, far above all principality and authority and power and dominion, and every name being named, not only in this world, but also in the coming age" (Ephesians 1:19-21). Here we see God exalting Jesus above all others by seating Him at the right hand of the Father.
The term "God’s right hand" in prophecy refers to the Messiah to whom is given the power and authority to subdue His enemies (Psalm 110:1; Psalm 118:16). We find a quote in Matthew 22:44 from Psalm 110:1, which is a Messianic Psalm. "The Son of David" is claimed by the LORD Jesus Christ as He is the "greater son of David" or the Messiah. In this passage of Matthew 22, Jesus questions the Pharisees about who they think the "Christ" or the Messiah is. "While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? Whose son is He? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make Thine enemies thy footstool? If David then call Him Lord, how is He his son?" (Matthew 22:41-45, KJV). The position of the Messiah is at God’s right hand.
The fact that Jesus Christ is at the "right hand of God" was a sign to the disciples that Jesus had indeed gone to heaven. In John 16:7-15, Jesus told the disciples that He had to go away and He would send the Holy Spirit. So the coming of the Holy Spirit in the upper room on the day of Pentecost (Acts 2:1-13) was proof positive that Jesus was indeed in heaven seated at the right hand of God. This is confirmed in Romans 8:34 where the Apostle Paul writes that Christ is sitting at God’s right hand making intercession for us.
Therefore, what we can say is that "God’s right hand" refers to the Messiah, the LORD Jesus Christ, and He is of equal position, honor, power, and authority with God (John 1:1-5). The fact that Christ is "sitting" refers to the fact that His work of redemption is done and when the fullness of the Gentiles is brought in (Romans 11:25), Christ’s enemies will be made His footstool. When the end of the age comes, all prophecy will be completed, and time will be no more.
Ceremonial anointing in the Old Testament was a physical act involving the smearing, rubbing, or pouring of sacred oil on someone’s head (or on an object) as an outward symbol that God had chosen and set apart the person (or object) for a specific holy purpose.
The Hebrew term mashach meant “to anoint or smear with oil.” The oil used for religious anointing was carefully blended with fine spices according to a specific formula prescribed by the Lord (Exodus 30:22–32). Using this oil for any other purpose was a serious offense carrying the penalty of being “cut off” from the community (Exodus 30:33).
Kings, priests, and prophets were anointed outwardly with oil to symbolize a more profound spiritual reality—that God’s presence was with them and His favor was upon them (Psalm 20:6; 28:8). While David was still a young shepherd, God told Samuel to anoint him to become king over Israel (1 Samuel 16:3). From that day forward, the Spirit of the Lord rested powerfully upon David’s life (1 Samuel 16:13; Psalm 89:20).
Centuries before David’s time, the Lord had instructed Moses to consecrate Aaron and his sons to serve as priests (Exodus 28:41; 30:30; Leviticus 8:30; 10:7). God authenticated their priestly ministry with the fiery glory of His presence that consumed their offerings. Holy items, including the tabernacle itself, were also set apart or consecrated by anointing for use in worship and sacrificial ceremonies (Genesis 28:18; Exodus 30:26–29; 40:9–11).
The Bible contains a literal reference to a prophet’s anointing when the Lord commanded Elijah to anoint Elisha as the prophet to succeed him (1 Kings 19:16). It also includes metaphorical references to anointing to indicate that prophets were empowered and protected by the Spirit of the Lord to perform their calling (1 Chronicles 16:22; Psalm 105:15).
Anointing the head with oil was also an ancient custom of hospitality shown to honored guests. In Psalm 23:5, King David pictures himself as an esteemed guest at the Lord’s table. This practice of anointing a dinner guest with oil reappears in the gospels (Luke 7:46; Mark 14:3–9; John 12:3).
In the New Testament, Jesus Christ reveals Himself as our anointed King, Priest, and Prophet. He is God’s Holy and chosen Son, the Messiah. In fact, Messiah, which literally means “anointed one,” is derived from the Hebrew word for “anointed.” Christ (Gr. Christos) means “the anointed one.”
Jesus declared at the launch of His ministry, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor . . . to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free” (Luke 4:18; cf. Isaiah 61:1). Jesus Christ fulfilled Old Testament prophecy as the Anointed One, the chosen Messiah (Luke 4:21). He proved His anointing through the miracles He performed and the life He sacrificed as Savior of the world (Acts 10:38).
There is also a sense in which Christians today are anointed. Through Jesus Christ, believers receive “an anointing from the Holy One” (1 John 2:20). This anointing is not expressed in an outward ceremony but through sharing in the gift of the Holy Spirit (Romans 8:11). At the moment of salvation, believers are indwelt by the Holy Spirit and joined to Christ, the Anointed One. As a result, we partake of His anointing (2 Corinthians 1:21–22). According to one scholar, this anointing “expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God” (Smith, W., “Anointing,” Smith’s Bible Dictionary, revised ed., Thomas Nelson, 2004).
The New Testament also associates anointing oil with healing and prayer. When Jesus sent out the disciples to preach the gospel, “they cast out many demons and healed many sick people, anointing them with olive oil” (Mark 6:13, NLT). James instructs believers to “call the elders of the church to pray over them” when they are sick “and anoint them with oil in the name of the Lord” for healing (James 5:14).
Those in Charismatic religious circles speak of “the anointing” as something Christians can and should be seeking. It is common for them to speak of “anointed” preachers, sermons, ministries, songs, etc., and to advise others to “unlock their anointing” or “walk in the anointing.” The idea is that the anointing is an outpouring of God’s power to accomplish a task through the anointed one. Charismatics claim there are corporate anointings as well as various types of individual anointings: the five-fold anointing; the apostolic anointing; and, for women, the Ruth anointing, the Deborah anointing, the Anna anointing, etc. Some even speak of a “Davidic anointing” upon musical instruments—“anointed” instruments are played by God Himself to drive away demons and take worship to a higher level than ever before. Special anointings are said to allow a person to use his spiritual gift to a “higher degree.” Charismatics say that special anointings are received by “releasing one’s faith.”
Much of the Charismatic teaching on the anointing goes beyond what Scripture says. In their hunger for signs and wonders, many Charismatics seek new and ever more titillating experiences, and that requires more outpourings, more spiritual baptisms, and more anointings. But the Bible points to one anointing of the Spirit, just as it points to one baptism: “As for you, the anointing you received from him remains in you” (1 John 2:27; see also 2 Timothy 1:14). This same passage also refutes another misconception, viz., that Satan can somehow “steal” a believer’s anointing. We don’t need to worry about losing the anointing we received, because Scripture says it remains.
Another aberrant teaching concerning the anointing of the Spirit is the “Mimshach anointing.” Mimshach is a Hebrew word related to mashach (“anoint”) and found only in Ezekiel 28:14, where the anointing is said to “cover” (NKJV) or “cover and protect” (AMP). According to some, the Mimshach anointing (which was bestowed on Lucifer before his fall) is available now to believers. Receiving this anointing will cause everything one touches to increase or expand, and the anointed one will experience greater levels of success, material gain, health, and power.
Rather than chase after a new anointing, believers should remember they already have the gift of the Holy Spirit. The Spirit is not given in part, He does not come in portions or doses, and He is not taken away. We have the promise that “his divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3).
Ceremonial anointing in the Old Testament was a physical act involving the smearing, rubbing, or pouring of sacred oil on someone’s head (or on an object) as an outward symbol that God had chosen and set apart the person (or object) for a specific holy purpose.
The Hebrew term mashach meant “to anoint or smear with oil.” The oil used for religious anointing was carefully blended with fine spices according to a specific formula prescribed by the Lord (Exodus 30:22–32). Using this oil for any other purpose was a serious offense carrying the penalty of being “cut off” from the community (Exodus 30:33).
Kings, priests, and prophets were anointed outwardly with oil to symbolize a more profound spiritual reality—that God’s presence was with them and His favor was upon them (Psalm 20:6; 28:8). While David was still a young shepherd, God told Samuel to anoint him to become king over Israel (1 Samuel 16:3). From that day forward, the Spirit of the Lord rested powerfully upon David’s life (1 Samuel 16:13; Psalm 89:20).
Centuries before David’s time, the Lord had instructed Moses to consecrate Aaron and his sons to serve as priests (Exodus 28:41; 30:30; Leviticus 8:30; 10:7). God authenticated their priestly ministry with the fiery glory of His presence that consumed their offerings. Holy items, including the tabernacle itself, were also set apart or consecrated by anointing for use in worship and sacrificial ceremonies (Genesis 28:18; Exodus 30:26–29; 40:9–11).
The Bible contains a literal reference to a prophet’s anointing when the Lord commanded Elijah to anoint Elisha as the prophet to succeed him (1 Kings 19:16). It also includes metaphorical references to anointing to indicate that prophets were empowered and protected by the Spirit of the Lord to perform their calling (1 Chronicles 16:22; Psalm 105:15).
Anointing the head with oil was also an ancient custom of hospitality shown to honored guests. In Psalm 23:5, King David pictures himself as an esteemed guest at the Lord’s table. This practice of anointing a dinner guest with oil reappears in the gospels (Luke 7:46; Mark 14:3–9; John 12:3).
In the New Testament, Jesus Christ reveals Himself as our anointed King, Priest, and Prophet. He is God’s Holy and chosen Son, the Messiah. In fact, Messiah, which literally means “anointed one,” is derived from the Hebrew word for “anointed.” Christ (Gr. Christos) means “the anointed one.”
Jesus declared at the launch of His ministry, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor . . . to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free” (Luke 4:18; cf. Isaiah 61:1). Jesus Christ fulfilled Old Testament prophecy as the Anointed One, the chosen Messiah (Luke 4:21). He proved His anointing through the miracles He performed and the life He sacrificed as Savior of the world (Acts 10:38).
There is also a sense in which Christians today are anointed. Through Jesus Christ, believers receive “an anointing from the Holy One” (1 John 2:20). This anointing is not expressed in an outward ceremony but through sharing in the gift of the Holy Spirit (Romans 8:11). At the moment of salvation, believers are indwelt by the Holy Spirit and joined to Christ, the Anointed One. As a result, we partake of His anointing (2 Corinthians 1:21–22). According to one scholar, this anointing “expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God” (Smith, W., “Anointing,” Smith’s Bible Dictionary, revised ed., Thomas Nelson, 2004).
The New Testament also associates anointing oil with healing and prayer. When Jesus sent out the disciples to preach the gospel, “they cast out many demons and healed many sick people, anointing them with olive oil” (Mark 6:13, NLT). James instructs believers to “call the elders of the church to pray over them” when they are sick “and anoint them with oil in the name of the Lord” for healing (James 5:14).
Those in Charismatic religious circles speak of “the anointing” as something Christians can and should be seeking. It is common for them to speak of “anointed” preachers, sermons, ministries, songs, etc., and to advise others to “unlock their anointing” or “walk in the anointing.” The idea is that the anointing is an outpouring of God’s power to accomplish a task through the anointed one. Charismatics claim there are corporate anointings as well as various types of individual anointings: the five-fold anointing; the apostolic anointing; and, for women, the Ruth anointing, the Deborah anointing, the Anna anointing, etc. Some even speak of a “Davidic anointing” upon musical instruments—“anointed” instruments are played by God Himself to drive away demons and take worship to a higher level than ever before. Special anointings are said to allow a person to use his spiritual gift to a “higher degree.” Charismatics say that special anointings are received by “releasing one’s faith.”
Much of the Charismatic teaching on the anointing goes beyond what Scripture says. In their hunger for signs and wonders, many Charismatics seek new and ever more titillating experiences, and that requires more outpourings, more spiritual baptisms, and more anointings. But the Bible points to one anointing of the Spirit, just as it points to one baptism: “As for you, the anointing you received from him remains in you” (1 John 2:27; see also 2 Timothy 1:14). This same passage also refutes another misconception, viz., that Satan can somehow “steal” a believer’s anointing. We don’t need to worry about losing the anointing we received, because Scripture says it remains.
Another aberrant teaching concerning the anointing of the Spirit is the “Mimshach anointing.” Mimshach is a Hebrew word related to mashach (“anoint”) and found only in Ezekiel 28:14, where the anointing is said to “cover” (NKJV) or “cover and protect” (AMP). According to some, the Mimshach anointing (which was bestowed on Lucifer before his fall) is available now to believers. Receiving this anointing will cause everything one touches to increase or expand, and the anointed one will experience greater levels of success, material gain, health, and power.
Rather than chase after a new anointing, believers should remember they already have the gift of the Holy Spirit. The Spirit is not given in part, He does not come in portions or doses, and He is not taken away. We have the promise that “his divine power has given us everything we need for a godly life through our knowledge of him who called us by his
own glory and goodness” (2 Peter 1:3).