​THE ANOINTING OF JESUS

George Buttrick’s Lyman Beecher Lectures of 1930 were published under the title Jesus Came Preaching. The emphasis we have been considering builds upon his title to read “Jesus came preaching under the anointing of the Holy Spirit.” As we stand to preach in this name, it would seem reasonable for us to reflect on the conditions and manner of Jesus’ example.

We already have given some attention to the nature of Jesus’ anointing. Let us turn now to consider the manner of his preaching, which took place under the anointing of the Spirit. After suggesting what may be the general marks of the anointing, more specific attention will be given to the difference it makes in preaching.

Luke’s account of Jesus’ sermon in the synagogue at Nazareth makes clear that it was a most unusual presentation. Although we have no record of the sermon in its entirety, we may assume that it was very much like the typical synagogal sermon of that period. There was usually the reading of scripture and the exposition of the text along with the other elements of worship - prayer, psalms, and hymns.

But Jesus brought a new quality of presence to the familiar form. His personal identification with the text justifies our saying that he embodied it: “Today this scripture has been fulfilled in your hearing.” The hearers not only heard his words, “the eyes of all in the synagogue ​were fixed on him” (Luke 4:20b). There is no doubt that he got their attention and his words actually pricked their hearts. It was impossible for them to remain indifferent. He evoked a response. Preaching under the anointing of the Spirit deeply touches the hearer, evoking either acceptance or rejection of the gospel.

According to Ynvge Brilioth in A Brief History of Preaching, the sermon at Nazareth not only serves to bridge between the proclamation in the synagogue and the Christian sermon, but it also provides three basic elements that have characterized preaching through the centuries: the liturgical, the exegetical,and theprophetic factors(pages 8-10). With a keen sense of Spirit presence, each of these elements takes on unique meaning. The anointing of the Spirit makes a difference in our understanding of the context, content, and concept of preaching.

Jesus addressed the worshipers at Nazareth in a manner appropriate for persons who had come to yield their lives to the continuing action of the God of Israel. Normally, to worship God is to ascribe highest worth to the divine presence and to open ourselves to the guidance of the Divine Word. All other loyalties are rearranged as God’s light breaks forth in the midst of the people. Apparently, his message was too demanding. They were expecting excitement - “what we have heard you did at Capernaum, do here also in your own country” (Luke4:23b). Butthey were not expecting the coming of a new age or the establishment of a new kingdom. It was not mentioned in the order of worship, nor were the people ready for the exorcism of a narrow nationalism and the adoption of a new agenda on behalf of the poor and oppressed. But when the anointing of the Holy Spirit has taken place, the call to worship is a signal for radical happenings. Such is the liturgical context in which preaching takes place.

The content of Jesus’ sermon was taken from the book of the prophet Isaiah. It is not clear whether a lectionary pattern determined the selection of the reading for the day. What seems certain is that Jesus accepts the text from Isaiah as the one that the Spirit chose to bring to new life at that time and place. Comparison of the passage in Isaiah 61 ​with the verses Jesus is reported to have read in the synagogue suggests that he took the liberty to combine verses or omit phrases. For example, there is no mention of “the day of vengeance of our God” (Isaiah 61:2b). But Jesus did engage in interpretation and dialogue. There is application of ancient text to the contemporary setting. Reference is made to a popular proverb: “Doubtless you will quote to me this proverb, ‘Physician, heal yourself.’” Thus, the content is drawn from the sacred texts as well as from the lives and times of the hearers. In addition, the preacher’s experiences and insights are offered for the Spirit’s use in the preaching moment. Jesus was functioning as an exe-gete.

When Jesus proclaimed, “Today this scripture has been fulfilled in your hearing,” he linked the Christian sermon to the prophetic tradition. Brilioth comments on the prophetic feature of the Nazareth presentation:

The sermon was prophetic in the deepest sense, inasmuch as it is the essential nature of prophecy to speak to the present with divine authority and to transform the historical revelation into a contemporaneous, dynamic reality…Jesus’ words have thus given the highest authorization to the claim of the Christian preacher that he or she stands in the prophetic succession, (page 10)

This is why preachers of the gospel cannot be content with just making comments on a text or presenting interesting stories with a religious point of view. A broader concept of preaching is required - one that expects that the God of creation will be present to transform spoken words into deeds of liberation and massive reorientation of life for the sake of the kingdom.

Because of the anointing, Jesus preached with power. He preached not only with words, but his life was the “amen” to the proclamation of his lips. One might wonder whether the disciples were led to believe that they would have a similar experience, enabling them to continue the ministry of announcing the new age. For that matter, to ​what extent are Christian preachers to expect the power of the anointing to undergird their ministry?

Just as the development of the anointing motif in relationship to Jesus drew primarily from the Gospel of Luke and a reference in Acts of the Apostles, it is important to acknowledge that the language of anointing regarding the early Christians is limited as well. The use of the term, the anointing of the Holy Spirit, in reference to the disciples is found in two major sources. In II Corinthians 1:21-22, Paul says, “Now he which establisheth us with you in Christ and hath anointed us is God, who hath also sealed us and given the earnest of the Spirit in our hearts” (KJV). The other specific references occur in I John 2:20,27.I John 2:20 says, “But you have been anointed by the Holy One, and you all know.” Verse 27 repeats the term: “but the anointing which you received from him abides in you, and you have no need that any one should teach you; as his anointing teaches you about everything, and is true, and is no lie, just as it has taught you, abide in him.”

If these are the only specific references, on what grounds do we justify the application of the Holy Spirit anointing to those who preach today? Once we understand the specialized meaning of the anointing during Jesus’ time, it becomes clear why it was not generally applied to Jesus, much less to his disciples. Jewish and Roman authorities would be more than mildly suspicious of one who made such claims. Supports of the uniqueness of the claim would be reluctant to apply it to themselves. Hence, any references to the divine empowerment, authorization, and investment, with divine grace for mission must generally be sought under other headings.

There are several terms that refer to such a religious experience: “baptism of/with/in/by the Holy Spirit,” “filled with the Holy Spirit,” “endued with power,” and “Holy Spirit poured out upon us.” All these terms speak of the process by which believers are divinely empowered for the work of the kingdom. The anointing may be viewed as just another term in the series of phrases, or it may be broadly conceived so as to include aspects more specifically indicated by the other terms.

​The question remains, why lift “the anointing of the Holy Spirit” as the over arching term for empowerment for ministry?

In the first place, the choice of the term “anointing of the Holy Spirit” has to do with the name by which we are called. Acts 11:26 reports: “And in Antioch the disciples were for the first time called Christians.” The church at Antioch is an excellent model of the Christian community. It was a church in which the Holy Spirit was a noticeable figure in the unfolding of that community’s life. The leaders were “full of the Spirit”; the fellowship was a special training ground for spirit-filled ministry. They sought the mind of the Spirit, they laid hands upon those being sent forth for specific ministries, and they excelled in offering encouragement and sharing resources with those who were in need. It is not surprising that disciples were first called Christians there. It was not necessarily a term of derision as some have suggested. It was quite possibly due to the activity of the Spirit in their midst, which bore remarkable resemblance to Jesus whom they called the Anointed One. In like manner, the lifestyle of that small community showed that they, too, had been anointed by the Holy Spirit. Thus they were not called Jesusians, but Christians - like the Anointed One, they were “anointed ones.”

The name by which we are called sets forth the marks by which we are to be known - that is, we are a people, who, like our Lord and through him, have been equipped for a special vocation. With this understanding, the anointing of the Holy Spirit may be viewed as comprehensive, such that various dimensions of the spiritual formation of Christians could be subsumed under it.

On the other hand, there is a more specific use of the term. Highly reflective of Old Testament understanding, the term has come to be associated with the preparation for the performance of a God-given responsibility or the invoking of divine power and presence for deliverance, edification, or sanctification. Baptism, confirmation, ordination, laying on of hands, consecration in the observance of Holy Communion - all preserve the symbolism of the ​divine presence bringing power, authority, and grace into the human arena.

In the light of these considerations, the anointing of the Holy Spirit is offered as an exhortation to recover the essential meaning of being a Christian and at the same time urges those who would serve the kingdom in specific ways to reconsider the pattern of our Lord’s preparation for public ministry. In his anointing, we may have discovered elements of empowerment available to us as we seek not only to bear his name, but to fulfill the mission to which we are invited.

Yet another factor commends the proposal we offer here. It has to do with current developments in the area of spiritual renewal. Pentecostal and Charismatic Christianity has placed the issue of spiritual renewal before the wider church in a very dramatic way. Protestants, Catholics, and Orthodox communions have acknowledged the witness of the movement and in various ways have sought to respond to it as a gift, though other times as a threat. At any rate, the initial phase of interaction has run its course. Most of the central issues are out in the open. Mature participants in dialogue across the various boundaries are aware of the limitations of their positions. They profitably search for ways to spiritual empowerment and for missions which require the unity of the whole body.

The anointing of the Holy Spirit has not been the patented, identifying terminology of any camp of the Christian family. Many of us have used the term but have not built major systems around it. Our various meanings have not served as barriers between us. Therefore, it may be viewed as a term hallowed by our Lord’s use of it from the prophecy of Isaiah, commended by its linkage to our name - Christians - and reflective of our contemporary conversations about Holy Spirit renewal. The use of the term may lead us to explore together in a fresh way what it might mean for the whole church to say: “The Spirit of the Lord has anointed us for the work of the kingdom as we face it today.”

The proposed use of the term is not intended to serve as another rigid soteriological category with dogmatic insis ​tence that everyone must experience each step according to some predetermined pattern. Rather it is offered as a comprehensive symbol that gathers multiple dimensions of a spiritual growth process experienced by our Lord. I believe that by increasing our awareness of the anointing, we will be called to broader experiences that we may otherwise bypass or ignore. Its virtue is that it combines in concrete ways aspects of spiritual experiences representative of a wide variety of religious traditions. The cutting edge of the proposed model is that it signifies a heightening of awareness of the power and presence of the Holy Spirit as the source of our strength for service. If we share the concept across traditional ecclesiastical boundaries, it will predispose us to take seriously the richness of perspectives other than our own. Thus the ecumenical pursuit of spiritual revitalization draws light from a multiplicity of understandings.

Marks of the Holy Spirits Anointing

If we are serious about inviting ecumenical consideration, we should be careful to preserve a spirit of openness even as we set about to state as clearly as possible the vision as we have inherited and cultivated it. It is in this spirit that I offer the following preliminary suggestions regarding the marks of the anointing.

Jesus promised the disciples that the power they saw at work in him was available to them as the Holy Spirit came upon them. Pentecost is seen as the fulfillment of the promise, and therefore the disciples came to an awareness of the presence and power of the Spirit.

If we are called Christians, it seems logical that we who are called to serve in Jesus’ name ought to have an experience similar to Christ’s.

When one claims to be anointed with the Holy Spirit, wholeness should be a noticeable feature. Just as the oil was poured on Aaron’s head and went down to the skirts of his garment, so the oil of the Spirit covers all that we are and have. As Christians yielding to the Spirit, our total beings are transformed and no area of life is excluded from ​the process. Wholehearted dedication and commitment of the collective aspects of our being are in evidence. Just as Jesus was “altogether” what he was in dedication to his mission, the anointing enables us to reflect on his example and respond to his challenge to “love the Lord our God with all your heart, mind, soul, and strength.” All of oneself and all areas of one’s life are offered to God in fellowship with the community of believers. This is not a new standard of faithfulness. We have always known this requirement of mature discipleship. But the temptation to “nominal” Christian response is ever present. The anointing leads to the mature sense of what a Christian really is —one who integrates the faith in every aspect of life.

The anointed person is willing to witness in word and deed to the lordship of Jesus and the kingdom of God. It becomes our vocation to point to God’s saving power in the event of the Christ. The anointing of the Spirit is not primarily for our personal edification. It is to enable us to be an embodiment of divine intent. We are anointed to become agents of God who authorizes the process. The anointing is not a ritualistic ceremony to bestow honor; it is an induction into a life-sized role and responsibility. God’s plan of redemption requires servants on the earth. In the process of the anointing, selected servants are set forth to function in faith toward the consummation of the great design. Equipped with the anointing, we are prepared to work effectively for God. Even before a task has been fully disclosed, we are held on retainer and stand ready as cherubim poised in flight to be summoned into service.

Faithfulness requires us to be attentive to the guidance of the Spirit. Such a task is impossible if there be no guidance. Reliance upon our own judgment is inadequate. The magnitude of the operation and the multiplicity of components that must work together demand divine supervision. Much of what is to be done clearly points in the direction of the coming kingdom. But at times, it will not be obvious how particular assignments fit into the larger plan. This is a special problem in ministry. If we spend too much time wondering whether our work is meaningful, the emotional drain becomes intense. Many ​drop out because they fail to rely on the guidance system or because there is no sense that they can check in for orders. When we lose a sense of appointment, the inclination is to abandon our post when the assignment seems to be unprofitable and unrewarding. Jesus sustained an awareness of being led by the Spirit by making consistent effort to maintain and renew communication with his Father. This is evident by the long hours he spent in the mountains alone before God. Even gestures such as a sigh, a look toward heaven, point to Jesus’ sense of guidance.

The anointing of the Holy Spirit puts into operation a guidance system by which our work for the kingdom is focused and directed. As with faith in general, knowing is not simply the processing of information, but rather living in a unique relationship centered on the being of God. From this point, we learn to act in resonance with the will of God as revealed through a unique relationship. The way we know what to do is not the way of sight, but the way of faith. It is by venturing on faith that verification will come. Sometimes, the way seems quite clear. At other times, it is what pilots call “dead reckoning.” It is otherwise called walking in the Spirit. Do not be confused by different terms that may be used. Sense perception, intuition, rationalization, and feelings are all called into action. Abraham leaving Ur of the Chaldees, Paul receiving the call to go over into Macedonia, or Jesus wrestling in the wilderness of temptation or struggling in the Garden of Gethsemane - all these fit in that broad guidance arrangement to which the anointing links us. The outcome is the freedom and courage to act in the confidence that God will bless our efforts. It is the certainty that God will use our faithful action, even if only to teach us how easy it is to confuse signals or how the foolish things of God confound the wise of this world. So from the action that springs forth from the inspired word of knowledge to the desperation move in a crisis situation, we are enrolled in a continuing education laboratory in pneumatological epistemology - a spirit-directed way of knowing.

Furthermore, the anointing of the Holy Spirit results in power from on high. The person who is anointed will ​experience a plus factor as he or she works for the kingdom. This edge is necessary to do the work of God effectively. Jesus said to his disciples, “Without me you can do nothing.” It is understandable then why many burn out so soon. They have sought to do a spiritual task without the aid of the Spirit. This is not to deny the significance of human effort. On the contrary, human resources are highly valued and actually enriched by the anointing. The convergence of readiness and divine appointment awakens dimensions of the self that may have been dormant. It is only when the heart signals true readiness that we discover from within a rich reservoir of potentiality. The exhilaration of inner release is part of the feeling of self-transcendence. The sensation of collectedness is sublime as the anointing takes place.

While we use the maturing life of faith as our frame of reference, it is only honest to acknowledge that the emotional experiences of self-transcendence are not limited to the process we are describing. We have witnessed multiple approaches to enlightenment, heightened states of consciousness, psychic tranquility, and various levels of augmented awareness. In terms of the ability to induce such experiences, secular and sacred, humanistic and theistic communities are all colleagues. Of course, they function with different rationales and methodologies and ends. So while we acknowledge the human aspect of a “plus factor,” it would be important to identify another dimension of empowerment. Otherwise, our faith claim would be irrelevant. Whatever that other element is, it must be more than the satisfying sensation of inner release.

Once again, we return to Jesus for an identifying mark of power from on high. We don’t get much of a sense of Jesus’ inner emotional tone during most points of his life. A few references seem to point to what may be called heightened excitement and spontaneous joyfulness. But these are not primary evidences of the Spirit’s empowering presence. Rather, the primary evidence has to do with activity in promoting the kingdom with signs and wonders following. The wisdom and knowledge of the human situation and the power to administer the abundant life ​point to uncommon dimensions of grace. The capacity to encounter principalities and powers, to cast out devils, to heal the sick and raise the dead require some special accounting. And of course, Jesus’ resurrection and exaltation speak clearly of a plus factor.

In the light of these considerations, we can identify the plus factor with capacities we have to serve the kingdom or evidence that what we do seems touched or coordinated by a kingdom facilitating agency.

This brings us to another mark of the anointing. Those who testify to the anointing of the Holy Spirit will go forth in ministry fully convinced that their efforts will make a difference. Therefore, the “anointed ones” remain alert and expectant of emerging signs of the kingdom. Just as Jesus gave a summary of kingdom occurrences as authenticating evidence of his vocation, so Christians in whom the Spirit works are to expect signs following.

This expectation doesn’t preclude defeats or setbacks. Indeed, there is recognition that kingdom commitment ushers us into areas of conflict. Principalities and powers are waiting to test mortals who press their claim for the sake of the kingdom. Nevertheless, the anointing introduces a new dimension into the conflictual dynamic. No promise has been given that the victory will be celebrated after each encounter. Patience is required as we await the final triumph. In the meantime, the Spirit will vouchsafe accompanying grace to the church.

The anointing of the Holy Spirit transforms these descriptions into living, pulsing reality. How this may happen in a fresh way will be described later. But we should be reminded that effective Christian service is impossible apart from the anointing of the Holy Spirit. Now let us consider why it is unthinkable to preach without the anointing of the Holy Spirit.​