God desires for you to be a leader who achieves results and makes a significant impact in your community! But how can you embody such leadership?
The previous chapters have addressed practical aspects where leaders should align their lives with biblical principles. This is our foundation. We need to manage our finances wisely, practice humility, and steer clear of moral compromise.
However, despite these efforts, we may still struggle to be effective in our ministry. Education and specific skills alone cannot provide the transformative power necessary to change lives.
What, then, can? It is only through the full anointing of the Holy Spirit that we receive the divine empowerment required to fulfill our purpose. The Bible tells us that we are made “kings and priests unto our God” (Rev 1:6).
God wants us to embody the authority of kings and the integrity of priests. To achieve this, we must fully embrace His anointing. In this chapter, I will illustrate how “the anointing” brings deliverance, strength, and salvation to God’s people.
The term Christ in Greek (and Messiah in Hebrew) translates to “The Anointed One.” Jesus began His ministry by declaring, “The Spirit of the Lord is upon me, because he anointed me to preach…to heal…to proclaim deliverance…recover sight for the blind…to set at liberty…” (Luke 4:18).
He made it clear that His effectiveness in ministry stemmed from being anointed by the Spirit of the Lord. This principle applies equally to us. Isaiah highlighted the liberating power of the anointing when he said, “The yoke shall be destroyed because of the anointing” (Isa 10:27).
A beautiful chorus based on this verse beautifully articulates: By the anointing, Jesus breaks the yoke, By the Holy Ghost and power, just as the prophets spoke. This is the day of the latter rain, God is moving in power again, And the anointing will break the yoke.
Indeed, it is essential for us to have the Holy Spirit come upon us and endow us with a full anointing so that we can lead God’s people and fulfill His will in our generation. What exactly is this anointing? What guidance does the Bible offer regarding it?
How has it been bestowed upon leaders in past generations?
A. THREE ANOINTINGS
We learn about three distinct anointings from the Old Testament:
• the LEPER’S anointing;
• the PRIEST’S anointing; and
• the KING’S anointing.
1. The Leper’s Anointing
Leprosy was feared above all diseases in ancient Palestine. This horrific illness gradually devoured the flesh of its unfortunate victims, leading to the decay and loss of fingers, toes, and other body parts. Those afflicted by leprosy were ostracized from their communities.
To keep others at a distance, they were compelled to announce their condition by calling out, “UNCLEAN, UNCLEAN!” A leper faced a slow, agonizing, and untimely demise. In a powerful metaphor, leprosy serves as a representation of sin, illustrating vividly how sin can ravage a person’s life and spirit.
Leprosy reveals sin and Satan’s true nature. “The thief [Satan] cometh… to steal, and to
kill, and to destroy…” (Jobn 10:10).
Leprosy, like Satan and sin, will steal our life, eventually kill us and destroy our ministry.
a. Law Of Cleansing.
One might question why Moses established such intricate regulations for the cleansing of lepers and their reinstatement into the community.
Despite these guidelines, there is no record of an Israelite being healed of leprosy throughout the Old Testament. So, what purpose did God have in instructing Moses to set forth these rules? It seems that the intention was to impart a “hidden” or “spiritual” lesson that God wanted us to grasp. Let us delve into the specifics outlined in Leviticus 14.
The procedures given by Moses for declaring a leper clean and healed serve as an Old Testament foreshadowing of the New Testament cleansing from sin through Jesus Christ. Every aspect of our salvation experience is represented within these instructions:
1) Shedding Of Blood.
A bird bearing away the guilt of sin, the shedding and application of blood (which portrays Jesus shedding His blood to bear away and pay the penalty for our sin).
2) Repentance And Confession
(which portrays what we must do to be justified — or be declared righteous, when we are born again).
3) Running Water (picturing water baptism).
4) Anointing With Oil. The leper’s anointing with oil (which typifies the work of the Holy Spirit in our salvation experience).
b. Law Of Cleansing Applied To Our Lives. Therefore, as portrayed in the rules for cleansing the leper, when we believe on Jesus, we should: 1) Repent Of Sins. Repent (turn away from our sin and rebellion and turn toward God and obey His Word).
2) Confess Sins. Confess our sins to God and receive His forgiveness. If we do this sincerely from our hearts, we are saved (healed) from sin.
3) Be Baptized. Then we are to obey Jesus by being baptized in water.
4) Receive The Anointing Of The Holy Spirit. We experience the anointing of the Holy Spirit bearing witness with our spirit that we are God’s children (Rom 8:16).
c. Anointed With Oil.
Anointing refers to the act of applying oil for the purpose of consecration. After the leper was healed and followed the purification guidelines, he approached the Levite priest to receive an anointing with oil. In the Old Testament, oil symbolizes the Holy Spirit.
When a person is anointed with oil, it signifies the Holy Spirit descending upon them for a specific purpose. The leper, who was once considered impure due to his leprosy, was anointed with oil following his healing, marking his complete restoration and reinstatement as a member of the Israelite community.
Similarly, every sinner undergoes a type of anointing akin to that of the leper when they are born again through the Spirit.
“Jesus replied, ‘What I am telling you so earnestly is this: Unless one is born of water and the Spirit, he cannot enter the kingdom of God…'” (John 3:5,6 tlb).
All who believe in Jesus and submit the way they live to His Lordship, experience a measure of the anointing oil of the Holy Spirit. Romans 8:9 says, “
If anyone does not have the Spirit of Christ, he does not belong to him. ” 1 Corinthians 12:3 adds, “… and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit. ”
These scriptures confirm that no one can be truly born again without experiencing some measure of the work of the Holy Spirit.
There is a fuller anointing when we are baptized in the Holy Spirit, which we will discuss in more detail later under the subtitle “The King’s Anointing”. This anointing is distinct from the primary work of salvation. Both, however, involve the work and ministry of the Holy Spirit.
1) Three Areas Of Life Affected.
“The priest shall take the blood from the guilt offering and smear some of it upon the tip of the right ear of the man being cleansed, and upon the thumb of his right hand, and upon the big toe of his right foot.
“The olive oil… shall then be placed by the priest upon the tip of the man’s right ear and the thumb of his right hand and the big toe of his right foot — just as he did with the blood…. The remainder of the oil… shall be used to anoint ‘the man’s head'” (Lev 14:14-18 tib).
It is important to note that the blood of the sacrifice and the anointing oil were placed on the ear, hand, and foot. This shows us that our salvation and anointing experience (our healing from the leprosy of sin) affects three important areas of our life:
a) Hearing — Our hearing the Lord’s voice (our ears);
b) Service — Our service for our Savior (our hands);
c) Walk — Our walk with Him (our feet).
Without attuning ourselves to His voice (refer to Chapter 2), our efforts in service will lack effectiveness. If we fail to follow Jesus in our endeavors, our relationship with the Lord will not reach its full potential.
It’s essential for us to seek the cleansing power of the blood to purify our ability to listen, serve, and walk in faith.
Additionally, we require the anointing of the Holy Spirit to guide us in hearing, serving, and walking as we ought. Both the blood of Jesus and the Holy Spirit’s anointing are vital elements of our “great salvation” (Heb 2:3).
2. The Priest’s Anointing
In Exodus, Chapters 29 and 30, and in Leviticus, Chapter 8, we learn about the consecration of Aaron and his sons to the priesthood.
a. Consecration To Priesthood. As in the case of the leper’s anointing, the types and symbols of the plan of salvation are found in the rules that apply to being set apart (sanctified) to priestly ministry.
1) Sacrifice Of Spotless Lamb. Aaron and his sons entered the door of Moses’ Tabernacle and stood at the brazen altar. Here they shed the blood of a spotless, blemish-free lamb as a sin offering. By this they experienced forgiveness from the penalty of sin — which is death (Rom 6:23). This corresponds to being born again, or justification.
2) Washing With Water. Next, they moved on to the brazen laver where they were washed all over. Here they experienced release from the defilement, habit or power of sin. This corresponds to what should happen in the believer’s baptism in water.
3) Priestly Garments And Anointing Oil. They then came to the door of the “tabernacle of the congregation” where they received their priestly garments. This ceremony concluded with their being anointed with oil. Exodus 30:30 says, “…and you shall anoint Aaron and his sons, and consecrate them, that they may minister as priests to me. ”
b. Anointing To Holiness. Concerning the, use of the holy anointing oil, verse 29
explains, “You shall also consecrate the tabernacle and its utensils of worship, that they
may be most holy; whatever touches them shall be holy. ”
It is clear from these verses that whatever the holy anointing oil touched was holy.
When Moses poured oil on the head of Aaron and his sons, they were holy to the Lord.
This was an anointing to holiness — that is — being set apart to God for his service by right living and right behavior. Thus, the priestly anointing teaches us commitment to righteous and holy living after we’ve been born again.
From that time on, all priests were anointed unto holiness in the same way. There were many things a priest could not do because of the holiness of his office. Because of his anointing, many things would defile a priest which might not defile others.
1) Set Apart To The Lord. This ceremony set Aaron and his sons wholly apart as priests to the Lord. They were sanctified to that office. Where the leper’s anointing typified our justification, the priest’s anointing pictures our being set apart to the Lord’s service and to holy living.
Revelation 1:6 says. He “has made us kings and priests to his God and Father. ” 1
Peter 2:9 says, “…you are… a royal priesthood….” The believer in Jesus Christ has been called to walk before God as a holy priest.
2) Purity And Power. I heard the godly Bishop Synan say some years ago,
“When we start talking to God about POWER, He starts talking to us about PURITY!”
How true that is.
We must be saved not only from sin’s penalty and guilt but from sin’s defilement and force and habit in our lives. “Thou shall call his name Jesus [meaning ‘deliverer’], for he shall deliver his people from their sins “(Matt 1:21).
Some preachers say, “We are saved in sin.” The Bible says we are saved from sin.
We are saved — NOT TO SIN!
We are not saved to make a practice of sinning. “He that makes a practice of sinning, is of the devil.., ” (I Jn 3:8 wms).
Oh, how we need this priestly anointing to holiness! “God, we plead for You to pour it out on us in a limitless measure.” If we are not to be destroyed by His power at work in us, we must have His purity expressed through us.
3. The King’s Anointing
The third anointing in the Old Testa ment is the king’s anointing. The anointing of Israel’s first king, Saul, is described in these words, “Then Samuel took the flask of oil, poured if on his [Saul’s] head, kissed him and said, ‘Has not the Lord anointed you a ruler over his inheritance ?'” (l Sam 10:1).
We read about the second occurrence when David was anointed king to succeed Saul . “So Jesse, David’s father, sent and brought him [David] in. Now he was ruddy, with beautiful eyes and a handsome appearance. And the Lord said, ‘Arise, anoint him: for this is he.’
“Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the Lord came mightily upon David from that day forward” (I Sam 16:12,13).
a. Impartation Of Power And Authority. The king’s anointing was to impart the power and authority of the king’s office. With this anointing, God’s Spirit came upon the king so he could rule God’s people, Israel.
The New Testament fulfillment of the authority and power which resulted from the king’s anointing is found in Acts 1:8, “But you shall receive power when the Holy
Spirit has come upon you.” The Baptism in the Holy Spirit is clearly the New Testament counterpart to the KINGLY ANOINTING.
“And they were all filled with the Holy Spirit and began to speak with other languages, as the Spirit gave them the words to say… and with great power, gave the apostles witness of the resurrection of the Lord Jesus… and many signs and wonders were wrought among the people… ” (Acts 2:4 weym; 4:33; 5:12).
4. The Three Anointings Speak Of…
These three anointings we’ve seen in the Old Testament speak of a. Justification: our being forgiven.
b. Sanctification: purity of heart.
c. Authority And Power.
God wants us to enjoy the fruit of all three anointings in our lives and ministries. Let us examine some men in the Bible who enjoyed this “triple anointing” or “full anointing.”
B. EXAMPLES OF THE TRIPLE ANOINTING
1. Melchizedek
“Your strength shall be renewed day by day…. You are a priest forever like Melchizedek” (Ps 110:3,4 tlb).
According to the Mosaic law, membership in the tribe of Levi was a prerequisite for priesthood. However, Jesus was born into the tribe of Judah, the lineage designated for kings (as referenced in Genesis 49:8-10). This raises the question: what claim did Jesus (or any of us) have to a priestly role?
He belonged to the tribe deemed unsuitable for such duties. The Apostle Paul addressed this issue in his letter to the Hebrews, where he articulates that Jesus’ priesthood, similar to our own, is rooted in the order established by Melchizedek (see Hebrews 7).
Melchizedek is one of the most enigmatic figures in the Bible. His name in Hebrew translates to “King of Righteousness,” and he was also the ruler of Salem, which later became known as Jerusalem, meaning “City of Peace.”
Thus, he was both King of Righteousness and King of Peace. Additionally, Melchizedek served as the Priest of the Most High God, who blessed Abraham following his victory over several kings, to whom Abraham even tithed some of the spoils of war (Genesis 14:18-20).
He embodied the roles of prophet, priest, and king, making him a fitting archetype of the forthcoming King, Jesus. What qualifies Melchizedek to hold these titles? It was the anointing bestowed upon him, allowing him to “operate in the unction.”
God equipped Melchizedek for his roles through this anointing, just as Jesus, our High Priest, functions. This same anointing underlies the authority with which every spirit-filled servant of God operates, enabling us to exercise our prophetic, priestly, and kingly rights only through the anointing.
2. Moses
Moses was another individual who experienced this “triple anointing.” God used him to lead His people out of Egypt and, through him, provided Israel with the Law.
For forty years, Moses guided the nation, empowered by a unique anointing from the Lord. He held the roles of both a prophet-priest and a king.
As a priest, he interceded on behalf of Israel and taught them the path of righteousness, while also exercising kingly authority over them. His life was marked by a remarkable anointing for prayer and empowerment.
Moses possessed a comprehensive anointing, granting him both priestly access to the Lord and significant regal authority over the people. Interestingly, though he did not bear the formal titles of “priest” or “king,” he effectively fulfilled both roles.
3. The Judges
This informal method of running things kept the leadership from becoming institutionalized and burdensome to the nation. Institutionalism has usually proven a curse to the common person in the nation or the church.
The “judges” referred to in this context were individuals—both men and women—who were endowed with a “triple anointing.” It’s important to clarify a common misconception about them.
They acted as “saviors,” rescuing the nation from its enemies, and as “deliverers,” freeing Israel from oppressive forces. While they are termed “judges,” this title refers more to their ability to offer wisdom and counsel rather than to a formal judicial role like sitting in a courtroom and issuing legal rulings.
Following the death of Moses, it was Joshua and the judges (or deliverers) who succeeded him, all of whom were empowered with the “triple anointing,” tasked not only with liberating Israel from its oppressors but also with guiding the people back to a renewed spiritual relationship with God. Often, they fulfilled priestly roles, bridging the gap between the people and God.
They also acted in a kingly capacity, organizing and leading armies to defeat oppressing forces. Their governance was characterized by righteous leadership and just decrees; however, they were neither formally titled “priest” nor “king”—instead, they simply operated with the authority of both roles.
During critical times of need in Israel, the Spirit of God would descend upon them, empowering them to carry out the actions ordained by God.
This informal and flexible leadership structure prevented the system from becoming institutionalized and burdensome for the people. History shows that institutionalism often poses challenges for the common citizen, whether within a nation or a church.
4. Samuel
Samuel seems to be the final figure in an extensive line of men who received the “triple anointing.” For a millennium, from Melchizedek to Samuel, God bestowed this anointing upon leaders to guide His chosen people.
Like Moses, Joshua, and the judges who preceded him, Samuel was called by God during a crucial time for Israel. Although he did not hold the formal titles of priest or king, his life exemplified the roles of prophet, priest, and king.
In a period when Israel needed divine guidance, Samuel was appointed to prophesy. With the Levite priesthood in decline due to corruption, he took on the responsibilities of offering sacrifices and interceding for the people.
Samuel also provided the crucial leadership that Israel required. Similar to Melchizedek, Moses, and other judges, he operated under the full anointing of prophet, priest, and king. The lives of these anointed individuals were dedicated to the Lord, and their ministries demonstrated a compelling power and authority akin to that of kings while also embodying priestly functions as divinely anointed servants.
However, this millennium of divine leadership was nearing its conclusion. Change was in the air in Israel, with rising discontent regarding God’s ways skirting public opinion. Soon, the people would begin to demand changes that would profoundly alter how the anointing was bestowed upon individuals.
C. A DIVIDED ANOINTING
In effect — the anointing would be divided between men titled “kings” and others titled “priests.” The kings would be destroyed by the kingly anointing because of a lack of holiness. The Levite priests would take the priestly anointing and prostitute it, by the absence of authority and power in their lives.
1. Israel Demands A King
One of the saddest chapters in the history of Israel began when Israel demanded a leader who would carry the title, king.
God warned Israel through Samuel, “If you insist on having a king, he will conscript your sons and make them run before his chariots… others will be slave laborers… they will be forced to plow in the royal fields, and harvest his crops without pay….
“He will demand a tenth of your flocks, and you shall be his slaves. You will shed bitter tears because of this king you are demanding… ” (I Sam 8:10-18 tlb).
The people were in no mood to listen. Samuel had become old and appointed his sons, Joel and Abijam, to judge Israel. “His sons, however, did not walk in his ways, but turned aside after dishonest gain and took bribes and perverted justice “(I Sam 8:3).
As a result, the elders of Israel became concerned about the conduct of Samuel’s sons. They were unable to believe that God would provide another “triple anointing”
leader so they came to Samuel and said, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations ” (1 Sam 8:5).
This request grieved Samuel. But God was most grieved about it. He said to Samuel:
“Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected me from being king over them. “In that they have forsaken me and served other gods — so they are doing to you also. Listen to their voice and appoint them a king“(1Sam 8:7,8,22).
The people were pleased that they had prevailed with God. They didn’t perceive they had chosen tragedy.
Although Samuel warned them, they refused to listen and God gave them over to the desire of their hearts. God decided to let them have the fill of their own ways. He commanded Samuel, “Listen to their voice and appoint them a king. ”
I’ve often said, “Sometimes, the greatest judgment God can send on us, is to give us our own way.” Sobering! But true.
a. Anointed For Power Only. “Then Samuel took a vial of oil, and poured it upon Saul’s head, and kissed him, and said, Is it not because the Lord hath anointed thee
to be the king of his people, Israel ” (I Sam 10:1).
Why was Saul later rejected as king? It was because he grew impatient waiting for Samuel, and intruded into the priest’s office and offered sacrifice (I Sam 13:8-14).
When Saul tried to function in that for which he had received no anointing, he was immediately judged and re jected. This illustrates the point. When Israel
demanded a king, the anointing was divided. The king only had a partial anointing. No longer did Israel’s leader have both the prophet-priest and the kingly anointing. He only had the kingly anointing for power — not the priestly anointing for ministry to God with obedience and holiness.
It wasn’t God’s will for Israel to have a king “like the other nations.” God’s pattern for leadership had emerged through Melchizedek, Moses, Joshua, the judges and Samuel.
He had been faithful to raise up leaders who bore His full anointing and judged Israel as both priest and king. But Israel chose, rather, to have a king “like the other nations.” They rejected God’s theocratic rule; they turned their backs on God as their king.
And God gave them the desire of their hearts.
A true theocratic ruler bears God’s full anointing. He rules as both a prophet-priest and king. But with Israel’s choice of a king “like the other nations, ” a man began to rule over God’s people with a partial anointing, having only the power and authority. It was not restrained by holiness and good character. This dividing of the anointing had never been God’s highest will for His people.
b. Lack Of Holiness Brings Failure. God knew that no man would ever be able to reign under a kingly anointing unless it was balanced by the priestly anointing for holiness to the Lord.
Most of the kings in Israel and Judah failed in their leadership because of a lack of holiness in their lives.
The Lord rejected Saul from being king for disobedience and intrusion into a ministry for which he had no anointing. Saul ultimately took his own life. David’s reign was impaired by his immorality with Bathsheba. Solomon’s reign came to a disastrous end because of unholiness and idolatry.
Israel eventually seceded from Judah and after about two hundred years, went into captivity chiefly because of the sins of her unholy kings. Her kings bore the power of God’s authority. They didn’t walk in His holiness. This brought divine judgment on the nation resulting in the Israelites’ dispersion to the ends of the earth.
Thus the most tragic era in Israel’s painful history ended in ignominy and defeat.
2. Priests Without Power
After the people demanded a king, they began to experience a different kind of oppression. An emphasis on legalistic holiness devoid of God’s power and authority had replaced the unselfish, merciful, loving leadership of men like Samuel. The Pharisees of Jesus’ day were the ultimate extension of this error.
These partially anointed “priests without power” did not stand before God and plead for the people as had Moses. When God threatened to annihilate Israel for her sin and disobedience, Moses’ intercession saved the nation (Exo 32:30-35).
Instead, the Pharisee denomination, with all its sectarian pride and legalism, began to assume commanding influence over the religious life of the nation.
a. Legalistic Demands. The Pharisees demanded a strict adherence to the letter of the Law. They lost sight of the purpose of the Law and grew totally insensitive to human need.
This inflexible legalistic demand for adherence to non-biblical religious rules made them unmerciful, vengeful and arrogant. They lost sight of the fact that all men were sinners in need of God’s mercy.
They heaped condemnation and death on anyone they could catch in the act of breaking any of the commandments.
It pushed them into hypocrisy unrivaled in religious history. Jesus directed His fiercest rebukes at these “teachers of the law.” They had invented laws they couldn’t obey, and condemned others for failing to obey them.
“The scribes and the Pharisees have seated themselves in the chair of Moses; therefore all that they tell you, do and observe, but do not do according to their deeds;
for they say things, and do not do them….
“But they do all their deeds to be noticed by men…. And they love the place of honor at banquets, and the chief seats in the synagogues, and respectful greetings in the marketplaces, and being called by men, “Rabbi'” (Matt 23:2-7).
Someone well said, “The gap between what we say — and what we do — is the measure of our apostasy.” God help us! But it’s true.
b. Spiritual Pride. The Pharisees’ “showy holiness” was compounded by their spiritual pride. Emphasizing holiness and biblical knowledge, without the power of God’s Spirit in your life to make it work, is a grievous error.
Paul warns us against those religious leaders and denominations who have become ensnared by this failure: “For men will be lovers of self, lovers of money. boastful, arrogant… unholy, unloving… holding to a form of godliness, without the force [power].
Avoid and withdraw from such men as these” (2Tim 3:2-5 pph).
The failure of the kings who bore God’s power without the priestly anointing for living holy lives brought God’s preliminary judgments on Israel.
The Pharisaical priests carried a priestly anointing, but were devoid of God’s power. This produced a religion based on outward appearance of holiness without an inward change of heart. This oppressive system brought God’s final judgments on Israel.
Both failed to accomplish God’s purpose in the earth.
D. TRIPLE ANOINTING RESTORED
God’s people had undergone great suffering at the hands of Israel’s unrighteous kings. They had experienced God’s judgment as a result of their leaders’ errors.
1. God’s Promise To Restore
Thus, God’s promise brought great hope to them: “I will restore your judges as at
the first, and your counselors as at the beginning; after that you will be called the city of righteousness, a faithful city” (Isa 1:26).
To a people, who for centuries had known only leadership with a partial anointing, this was a promise of glorious restoration. God promised to give them leaders again who would rule with the same anointing as their first judges — men like Moses, Joshua and Samuel.
This recurrent theme was often in Isaiah’s message: “Behold, a king will reign righteously, and princes will rule justly. And they will be like a refuge from the wind, and a shelter from the storm, like streams of water in a dry country, like the shade of a huge rock in a parched land” (Isa32:l,2).
The identity of this righteous king unmistakably emerges as we read further scriptures: “For a child will be born to us, a son will be given to us; and the government will rest on his shoulders; and his name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.. .” (Isa 9:6).
This Prince of Peace would also enjoy the prophet-priestly and kingly anointing:
“The Lord will stretch forth thy strong scepter from Zion, saying ‘ Rule in the midst of thine enemies….’ The Lord has sworn and will not change, ‘Thou art a priest forever
according to the order of Melchizedek”‘ (Ps 110:2-4).
He Who was to come would bear the full anointing of God, being both King and Prophet-Priest. He would bear a “strong scepter” and rule as a Righteous King. He would be a “Priest forever after the order of Melchizedek.” His anointing would be so great he would be known as “The Anointed One” (Messiah in Hebrew;- Christ in Greek).
2. God’s Promise Fulfilled In Jesus Christ
God’s promise to restore the full anointing has been fulfilled in Jesus Christ. He was ” anointed with the oil of gladness more than anyone else” (Heb1:9tlb).
Jesus rules as “our Great High Priest” (Heb 3:1) and as ‘ ‘King of Kings and Lord of Lords ” (Rev 17:14).
He alone bears “all power and authority in heaven and earth” (Matt 28:18). He alone “has been made unto us righteousness, sanctification and redemption” (1 Cor 1:30).
“For harmony is as precious as the fragrant anointing oil that was poured over Aaron’s head, and ran down onto his beard, and onto the border of his robe ” (Ps 133:2).
A beautiful illustration and truth is expressed in the above verse. The anointing which came on the high priest ran from the head down to his body.
a. We Are To Bear His Anointing. Now we know we are members of Christ’s Body (I Cor 12:27). We know Jesus is the Head and High Priest (Eph 1:22; Heb 3:1).
Hence, the “triple anointing” that was poured out on Him flows down to us — the members of His Body. We can partake of the same anointing that was upon Him.
His was the ultimate illustration of the anointing God wants us to have. As church leaders we are to bear His anointing, an anointing to live righteous, holy lives and an anointing to heal the sick, cast out devils, and preach this Good News of the Kingdom to the ends of the earth. In short, an anointing of power.
1 Peter 2:9 says we are “…a royal priesthood” [king-priests]. “We have been made unto our God kings and priests” (Rev 1:6; 5:10).
3. Steps To Receiving The Triple Anointing
a. Be Born Again. If you haven’t been born again, follow the steps outlined in the early part of this chapter.
Then read “An Unregenerate Condition” in Chapter 2. Follow those instructions and you will receive the “leper’s anointing,” the first of the three anointings.
b. Be Baptized In Water. If you haven’t been baptized in water, take that step.
When you are baptized, recognize that God wants to do a supernatural work in your heart.
Expect any lingering sinful habits or besetting sins to be broken as you “are buried with him by baptism… ” (Rom 6:4).
“Your old evil desires were nailed to the cross with him: that part of you that loves to sin was crushed and fatally wounded, so that your sin-loving body is no longer under sin’s control, no longer needs to be enslaved to sin” (Rom 6:6,7 tlb).
In a scriptural water baptism you can receive your “priestly anointing” to walk a new life free from sin’s domination. Expect it to happen when you are immersed in the waters of baptism.
c. Be Baptized In The Holy Spirit. Your “kingly anointing” for authority and power comes from Jesus. John tells us “… the anointing which you received from him abides in you… ” (I Jn 2:27). As already stated, it flows down from the head to the body.
John the Baptist said of Jesus: “I baptize you in water but… he shall baptize you
in the Holy Spirit and. ..fire” (Matt 3:11). John implied that Jesus would baptize the same way he did, only in the Holy Spirit instead of in water.
1) Desire Spirit Baptism. How did John the Baptist baptize? The candidates came to him desiring water baptism. You must come to Jesus, desiring Spirit baptism.
2) Let Jesus Do The Baptizing. They allowed John to baptize them —
they didn’t try to baptize themselves. You must let Jesus baptize you in the Holy Spirit.
At Pentecost, “… the Spirit filled all the house where they were sitting” (Acts 2:2). The fact they were sitting, made it easy for Jesus to baptize them — they were not in some kind of frenetic religious hyperemotional state trying to baptize themselves.
3) Be Immersed In The Spirit. John baptized them in water. They were immersed in the waters of the Jordan River. Jesus will baptize you in the Holy Spirit.
Jesus is the Baptizer, the Holy Spirit is the spiritual water Jesus immerses you in.
As at Pentecost, lift your voice in prayer and praises to Jesus and receive the Holy Spirit in Jesus’ Name. As you sense the Holy Spirit filling you — allow Him to give you that heavenly language for prayer and praise to your heavenly Father.
As the Spirit gives you words or syllables to say, speak them out in faith to God.
You will not understand the words but your heavenly Father will.
“And they began to speak in other languages, as the Spirit gave them the words to say” (Acts 2:4). You do the same right now!
In this baptism, the beginnings of your “kingly anointing” will commence. Then as with all the other anointings of the Spirit, they will grow and increase as you go on, walking with the Lord. HALLELUJAH!
E. CONCLUSION
Through this section we’ve learned that God wants to train us to wait on Him and to hear His voice. We’ve been taught how to view trouble as His instrument of refining.
We’ve learned to avoid the traps of pride, sexual sin and the love of money.
We’ve come to understand that those He calls must be refined and trained by the Holy Spirit in the school of tests and trials. The greater your responsibility, the more intense His dealings with you will be.
1. We Need The Full Anointing
However, if we’ve learned all these things, but fail to lead God’s people with the full anointing we see in Jesus Christ, it is all for nought. Without God’s Spirit anointing our ministry we cannot effectively evangelize, teach, preach, work deliverance or healing, or do the “greater works” promised us as church leaders. All we do will be the result of the energy of the flesh with no lasting fruit.
It is most important that church leaders walk in holiness and depend on the Spirit’s power. Lasting spiritual power can only be found in a holy life and all who walk in holiness may have God’s power in their life.
We must experience both. To stress holiness and separated living while devoid of God’s power will make us sterile and legalistic. On the other hand, to ask God for power and yet neglect holiness puts us in the position where the anointing we carry will destroy us (see Matthew 7:21- 23).
2. We Must Maintain The Full Anointing
John tells us, “The anointing which you received from him abides in you…. As his anointing teaches you about all things, and is true… it has taught you to abide in him.
“And now, little children, abide in him, so that when he appears, we may have confidence and not shrink away from him in shame at his coming ” (1 Jn 2:27,28 niv).
The word “abide” seems to be the key ” Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you
abide in me.
“I am the vine, you are the branches; he who abides in me, and I in him, bears much fruit; for apart from me you can do nothing. If anyone does not abide in me, he is thrown away as a branch, and dries up; and they are burned.
“If you abide in me, and my words abide in you, ask whatever you wish, and it shall be done for you” (John 15:4-7).
a. Abide In Jesus. How do we best lead with a full anointing? Abide in Jesus!
Abide means “to remain; continue; stay; to have one’s abode; dwell; reside.”
Paul said it this way: ” As you therefore have received Christ Jesus the Lord, so walk in him… firmly rooted and… built up in him and established in your faith…
overflowing with gratitude ” (Col 2:6,7 niv).
Independence and self-sufficiency are mature virtues. But they can be harmful in our spiritual relationship with Jesus. He says, “Abide… remain in Me! Depend on Me.”
For the branch to abide in the vine means that it stays connected, it thus keeps the life of the vine flowing into it. Its fruitfulness depends on this vital connection to the vine.
In that same way, we must remain in a close, vital relationship with Jesus. If we do, His life, His anointing will ever flow to us and through us.
Let us be like Mary — who chose to sit at His feet and hear His words (Luke 10:38-42).
Then we will minister out of the full anointing of Jesus’ kingly and priestly office.
Worship and praise will become our very breath. We will be equipped with His power and gifts to free others into the same liberty.
How deceptive it is — how tragic — for a man upon whom God has laid His hand, to take the anointing and use it for his own purposes. Don’t do it! Always be a “Jesus Pleaser.”
