The Anointing (Rewritten)

“As for you, the anointing that you received from him abides in you, and so you do not need anyone to teach you. But as his anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, abide in him.” — 1 John 2:27 NRSV.

The anointing is not an abstract force or influence — it is a person. Scripture says He teaches, and teaching belongs to a living agent. The idea of anointing comes from the ancient practice of consecrating kings and priests. When someone was set apart from ordinary life to serve in a sacred role, they were anointed with oil. In the same way, when God sets apart His kings and priests, He pours out something far greater: the anointing of the Holy Spirit — the baptism of the Spirit — the blessed Comforter who remains forever. 

This Comforter — also called the Paraclete or divine Helper — is not promised to those merely awakening to repentance, but to those who already love and obey Christ (John 14:15–16). In the apostolic era, believers understood this anointing as a distinct and definite blessing. They sought it intentionally, and they usually received it soon after conversion (Acts 8:15–17), because new believers were taught early and urged earnestly to pursue it with their whole hearts. 

When the apostle Paul first met new Christians, his question was direct and searching: “Have you received the Holy Spirit since you believed?” (Acts 19:2). If they knew only of water baptism, he instructed them further in the deeper truth of the Holy Spirit’s work (Acts 19:2–5). This clear distinction between regeneration and the Spirit’s anointing is also reflected in the rite of confirmation, which is still practiced in Anglican, Lutheran, Roman, and Greek churches. That practice traces back to the apostolic act of laying on hands for the imparting of the Holy Spirit.

In teaching that there is a real spiritual change after regeneration — called baptism in their theology — these churches are correct. They rightly affirm a definite transition and expansion of spiritual life. Their mistake lies in confining the anointing Spirit to ritual forms, as though an unbroken chain of ordinations were required for divine power to flow, like electricity through a wire. In truth, the Holy Spirit is received by faith alone — whether hands are laid on or not. 

In fact, modern testimony suggests that God now pours out His anointing more often without priestly mediation than with it. Those who rely on ritual are often tempted to settle for the symbol and assume they possess what the symbol represents. The anointing itself is immediate. Preparation may take years, but the act is momentary. And once received, its results are lasting.

Think of a person suddenly lifted from private life to royal office. From that moment on, he is a king for life — even though he could later renounce his throne. In the same way, the anointed soul is set apart permanently. In the Old Testament, the sacred anointing oil was not ordinary oil. It was carefully compounded of pure myrrh, sweet cinnamon, aromatic cane, and cassia, blended with olive oil (Exodus 30:23–24). These fragrant spices beautifully symbolize the gifts and graces of the Holy Spirit.

Notably, only sweet spices were used. This points to an important truth: the Spirit’s anointing does not produce harshness, bitterness, or sour tempers. It yields gentleness, kindness, and generous affection. The ointment was declared holy, and God strictly forbade any imitation of it — on pain of death (Exodus 30:33). What could this mean if not that pretending to possess the fullness of the Spirit is a grave offense? Hypocrisy in this matter is spiritually fatal.

The Spirit‑anointed soul is decisively separated from self and devoted fully and permanently to God. Scripture warns that even such a crowned soul could cast away its crown forever (Revelation 3:11). Yet just as few earthly kings abdicate, so few who are truly anointed as priests and kings unto God surrender the dignity bestowed by the Spirit’s fragrant anointing.

It is an honor to be born into a royal household — but it is far greater to be anointed king. For this reason, John Wesley could say that the anointing is “immensely greater than the new birth.” It surpasses the new birth in joy — the unspeakable joy that fills the soul anointed with the oil of gladness. It also surpasses it in conscious dignity and power, as the believer is invited to sit with the glorified God‑Man on His throne, just as He sits on the throne of His Father.

The anointing of the Holy One is an even greater blessing than the physical presence of the risen Christ walking beside us. Jesus Himself said, “It is better for you that I go away; for if I do not go, the Comforter will not come to you.” Even though His miracle‑working presence established the gospel, believers would ultimately gain more—especially in assurance—through the indwelling Spirit. The Spirit within dispels doubt and gives immediate, intuitive certainty.

Reader, with this divine Indweller, you would experience joy multiplied beyond anything even the beloved human presence of Jesus once gave to His disciples. Your courage for Christ and your effectiveness in Christian service would increase dramatically. So let the question be personal and direct: Have you received the Holy Spirit — the Sanctifier — in His abiding fullness? Do you live daily in the crowning blessing named in the apostolic benediction: the communion of the Holy Ghost?

"O ye tender babes in Jesus!
Hear your heavenly Father's will;
Claim your portion, plead his promise,
And he quickly will fulfill!.

"Pray, and the refining fire
Will come quickly from above:
Now believe, and claim the blessing;
Nothing less than perfect love."

We have assumed throughout that this anointing is the rightful privilege of every believer — because all believers are made kings and priests unto God. Paul clearly implies that this was the common experience of the Corinthian Christians when he writes, “He who has anointed us is God” (2 Corinthians 1:21). The plural us includes both the apostle and the church he addresses.

Likewise, John writes to the church at large and affirms that they possessed this grace collectively: “You have an anointing from the Holy One, and you know all things.” This anointing was widely enjoyed by early Christians, yet it was not limited to them. God retains an inexhaustible supply — “the residue of the Spirit” remains with Him. Giving does not diminish Him, nor does withholding enrich Him.

Christ Himself received the Holy Spirit without measure (John 3:34), not to hoard it, but to give it freely. He is the appointed distributor of the Father’s generosity — the living channel through which divine mercy flows. The Father is the fountain, the Son is the aqueduct, and the Holy Spirit is the mighty Niagara, endlessly pouring out the water of life to refresh every thirsty, believing soul.

This explains why Scripture can say both that the Holy Spirit is the Father’s unlimited gift and that Christ baptizes believers with the Holy Spirit. Everything the Father has belongs also to the Son. Thus, the Father sends the Spirit of His Son into the hearts of His children (Galatians 4:6), in the Son’s name, through His mediation, and in response to His prayer (John 14:16): "And I will ask the Father, and he will give you another Advocate, to be with you forever." 

 

 

 

  

 

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This is a revision of the second part of Chapter 7 of Love Enthroned: Essays on Evangelical Perfection (1875) by Daniel Steele, completely rewritten with the assistance of Microslop CoPilot. The original chapter can be found here: METAPHORICAL REPRESENTATIONS OF PERFECT LOVE.