| January 17, 2005 |
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In 1977, after a consideration of all New Testament literature, J. K. Moon gave this classic Pentecostal/charismatic, albeit eclectic, definition of the anointing:
The anointing is the special presence of the Holy Spirit in the life and ministry of God’s servant which produces an inspiring awareness of the divine presence. His entire faculties are enhanced (heightened illumination, courage, wisdom, discernment, faith, guidance, memory, vocabulary, emotions, intellect, and physical performance) beyond natural abilities. The Word of God is quickened to accomplish its regenerating, healing, edifying, and sanctifying objective. And those ministered to are invested with a God-consciousness. …1
John also spoke of an anointing, and his description … is much different than Luke’s.
For most Protestant Christians the word
anointing has this univocal meaning, the rich meaning with which Luke impregnated it in his usage of its verb form in association with the empowerment of Jesus when the Holy Spirit descended upon him (3:22; 4:18). According to Luke, when the Spirit came upon Jesus, he experienced the power (4:14) and fullness (4:1) of the Spirit, which enabled him to victoriously endure satanic attacks, to preach the gospel, to effect inner-healing (4:18), to do good, and to heal those oppressed of the devil (Acts 10:38). However, John also spoke of an anointing, and his description, defying Moon’s definition, is much different than Luke’s.
The Lukan and Johannine Anointings
Oil of anointing, by Stan Myers.
Used with permission
In 1981, David Bundrick specifically addressed the Johannine anointing and isolated it, rightly so, as one particular kind of anointing, i.e., distinct from the Lukan anointing. Bundrick hinted at the distinction when he wrote that, “While emphasis today is placed upon ‘the anointing of the teacher,’ this text [1 John 2:18-27] demonstrates that ‘the anointing upon the student’ is vital.”2 But neither Moon nor Bundrick clearly defined and delineated both the Lukan and the Johannine anointings.
It cannot be said that the Lukan anointing abides, and it cannot be said that all Christians have it, whereas the Johannine anointing is had by all Christians and abides.
The distinctive marks of the Lukan anointing are the accompanying, mighty acts of God (such as, healings, exorcisms, evangelism). The Johannine anointing, on the other hand, is the
chrisma (only John uses this word in its noun form). Its effect is more internal and thus hidden from the view of others. (It is not to be confused with Paul’s unrelated term
charisma.) It cannot be said that the Lukan anointing abides, and it cannot be said that all Christians have it, whereas the Johannine anointing (
chrisma) is had by all Christians (1 John 2:20) and abides (1 John 2:27). The Johannine anointing
teaches and lends assurance to the believer that he has the truth and should remain
in Christ (1 John 2:27; cf. 2 Cor. 1:21-22); the Lukan anointing enables one
to be a teacher and lead others
to Christ or further
in Christ. Whereas the Lukan anointing is evidenced by external, mighty deeds of God for the performance of God’s will, the Johannine anointing is the quiet, inner witness of the Spirit, which certifies the truth of a teaching.
Tags: anointing, focusing, johannine, truth
Category: Biblical Studies, Winter 2005
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