The purpose of this post is to present an up-close look at the matter of theocratic anointing from historical examples given throughout Scripture. A cursory search of the terms “theocratic” and “anointing” from the Internet often returns search results such as “seven ways to win by theocratic activation and anointing of the Holy Spirit.” Such phrases and uses of the terms “anointing” and “theocratic” could carry unwanted and negative connotations among observers who view such proclamations as nonsense. For various reasons, it is of utmost importance to understand the functional meaning of the terms as there are significant historical and theological principles attached to such terms. Together, “theocratic anointing” evokes a meaningful interest concerning its presence within the Old and New Testaments as it bears substantial weight upon how Yahweh works and abides throughout creation for His Kingdom and glory.
Introduction
It is necessary to parse the phrase “theocratic anointing” given by inference among associated articles and Scripture references. As a sensitive subject matter, the topic concerns the work, activity, and presence of the Holy Spirit. It is unacceptable to form false conclusions and make unhelpful assertions about the Holy Spirit’s activity, especially as it concerns His identity and work. Of utmost concern are unhelpful conclusions or assertions stemming from what scholars, academics, and students interpret, or believe, and cast as valid activity of Yahweh. The gravity of this subject matter is beyond easy comprehension, but here is an attempt to hold it in high regard the topic by observations and tentative conclusions.
The ministry of the Holy Spirit (rûaḥ YHWH) is in abundance throughout Scripture. Of concern here is the narrower interest in what the Spirit does as it concerns His appointment and enablement of certain people through the course of history. There become distinctions across His spectrum of activity throughout the various Old and New Testament covenants. With careful attention to detail, it becomes possible to see and understand that His associative presence among rulers, judges, craftsmen, and people of the Kingdom is an altogether different matter separate from the notion of His indwelling among those in Christ today. Whether before or after Pentecost, the presence and ministry of the Holy Spirit are widespread. Whether upon or within individuals or Kingdom people groups, the Holy Spirit at work from the beginning is sacred ground.
The Enablement of the Spirit
In Dr. Bookman’s dissertation concerning the periodic divine intervention of the Holy Spirit,1 he wrote an excerpt of thoughts about Old Testament figures were subjects of divine enablement and “special enduement.” As instruments or vessels of divine intent, specific Old Testament categories of individuals were often made to govern and perform tasks they were otherwise incapable of performing in a suitable manner. A manner that was necessary for the formation of a Kingdom that was in Yahweh’s theocratic interests. Competencies, learning abilities, desires, skills, or personal faculties that were not inherent in rulers, judges, and selected craftsmen as highlighted among various Old Testament passages (e.g., Ex 31:3-5, Neh 9:20).
Theocratic Anointing
Dr. Bookman coined the term “Theocratic Anointing” to describe what occurs as a type of activity from the Holy Spirit as a matter of selective intervention within the Old Testament. It is in his article that specific ruling individuals were “vouchsafed” the enabling of the Spirit to equip him to function as the representative of Yahweh” (Bookman). By running an electronic scan of the term “theocratic” throughout Eugene H. Merrill’s book, “Kingdom of Priests,” it occasionally appears as having a political bearing and relevance around a specific Kingdom ideal.2 From the inspiration of Scripture, the Holy Spirit, through the prophet Hosea, informs His readers that the theocratic appointment of Saul angered Yahweh (Hos 13:11). At the outset, when Israel desired a King to be like other nations, they rejected Yahweh (1 Sam 8:7). So as a matter of course, the “Kingdom” of Israel would undergo periods of hardship even with the selection of Saul and successive rulers later anointed by prophets to fulfill Yahweh’s theocratic interests.
Important Distinctions
While it appears that theocratic anointing is involvement or enduement “upon” an individual, it is said to not be “within” a person.3 As a point of contrast, in the Old Testament, the Spirit anoints God’s chosen people, such as given by the testimony of King David’s last words (2 Sam 23:1-2). In the New Testament, Apostle Paul calls attention to those in Christ who are anointed by Him and who also have God’s seal with His Spirit in our hearts as a guarantee (2 Cor 1:21-22). The conjunctions “and” plus “also” appear in numerous English translations between verses 21 and 22. To give confidence about separating the Holy Spirit’s anointing and His presence within those in Christ. From the New Testament’s perspective, the Spirit’s anointing is different from His indwelling.
There are various additional distinct attributes concerning the theocratic anointing of the Holy Spirit. Namely, it does not depend upon a person’s spiritual or carnal state, whether a person is saved or unsaved, or the person’s standing before God and others. The Spirit’s anointing is portable and can be applied or removed from a person at God’s will.
The Presence of the Spirit
The “Anointing” of the Holy Spirit means to set someone apart, to equip and authorize an individual for a task of spiritual importance.4 There are numerous instances throughout Scripture that indicate the Holy Spirit’s presence that demonstrates this work for theocratic purposes. More specifically, for the growth and development of the Kingdom of God emergent from the Old Testament to the New. By tracing specific occurrences of the Holy Spirit’s anointing work in the Old Testament, there is a precise sequence of individual examples. Beginning with Moses, he was anointed to lead and guide the people of Yahweh. The Spirit of the Lord was upon him (Num 11:17). The same Spirit at work upon Moses was also given to seventy elders to serve with Moses to lead the Hebrew people (Num 11:17, 25).
Holy Spirit’s Ministry in the Old Testament
As Moses was to pass away into history, he placed his hands on Joshua, where he was given a spirit of wisdom (Deut 32:9) to lead the people into conquest and the land of Canaan. Within the course of Yahweh’s instructions to Joshua, He promised to be with him. To be strong, of great courage, and to abide by the Mosaic covenant, the presence of Yahweh was with Joshua so that the Hebrews would inherit the land promised to them. After the period of Joshua’s leadership and accomplishments, the anointing of the Spirit during the time of judges was evident. His presence among Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judge 14:6, 15:14) was of direct bearing upon each to bring about specific cause and effect outcomes.5 They were direct results of the presence and anointing of the Holy Spirit. While these four judges are highlighted by having specific scripture references, the presence of the Spirit was among others during that time, too.
After the period of the judges, the well-known biblical records of King Saul, King David, and Solomon attest to the Spirit’s presence individually among them as well. In the case of Saul, Yahweh gave him a new heart and caused him to prophesy. As the first King of the Hebrew people, he was anointed by that occurrence (1 Sam 10:10). Then again, as the Spirit rushed upon him, he rescued the people of Jabesh-gilead from the Ammonites (1 Sam 11:6) and became coronated as King of Israel shortly afterward. The slaughtering of the Ammonites was by Lord Yahweh’s anointing.
Once King Saul fell out of favor with God, the Spirit’s anointing was removed from Saul (1 Sam 16:14) and transferred from him to David, son of Jesse (1 Sam 16:13). It is recorded that a “harmful” or “evil” spirit was given to Saul. The anointing presence of Yahweh’s Spirit did not just vacate from Saul, but an evil supernatural entity replaced it. It is written that God allowed the presence of a demonic being to oppress Saul, but there is no evidence that it indwelt him.6 The presence of the Holy Spirit and His anointing continued to remain active upon Solomon and the rest of specific individuals, such as prophets, and priests, to assure the fulfillment of Old Testament prophecies concerning the coming Messiah or “anointed one.”7
Holy Spirit’s Ministry in the New Testament
The Holy Spirit appears widespread throughout the Old and New Testaments. His presence and work are comprehensive across all covenants and involve creation, prophecy, sanctification, consecration, guidance, inspiration, conviction, mission, counseling, and so much more unique and specific to individuals as an anointing or divine enablement.
Two particular occurrences of the Spirit’s anointing concern Jesus’ baptism (Lk 3:22) and His proclamation of the Spirit upon Him while at a Galilee synagogue (Lk 4:18). In both instances, the Holy Spirit was “upon” Jesus as a matter of cause for the desired effect. In the first instance, His baptism was set upon Him as an anointing where He would immediately afterward defeat Satan, the enemy, during His temptation in the wilderness. As a king who would defeat a foe, Jesus overcame the temptation in the wilderness after the Holy Spirit anointed Him through John the Baptist at His baptism.
In fulfillment of Isaiah 61:1-2, Jesus proclaims that the Spirit of the Lord was upon Him and has anointed Him to become the second Moses (Lk 4:18-19). Here, he declared that He was the “anointed one” or, more precisely translated, the Messiah. As the Holy Spirit anointed rulers and judges of the Old Testament many years before, He much later anointed Jesus to fulfill a theocratic purpose. Namely, the arrival and development of the Kingdom of God on Earth.
The Work of the Spirit
While the anointing of the Spirit signified the presence of the Lord upon a recipient, He was at work to enable specific functions or capabilities and give power as intended to achieve a given purpose. The “anointing” did not signify an indwelling presence and work within or “inside” an individual. It was a specific external act to cause particular outcomes. Just as Saul was given the power to act and perform as King under unfavorable circumstances, his anointing made it possible to perform and work according to the presence of the Spirit upon him.
King David was acutely aware of his predecessor’s anointed status. In fact, he acknowledged King Saul’s anointing by calling him as such. David would not harm the Lord’s anointed. Moreover, once David became King and sinned against Yahweh and His people, he became acutely aware of the Spirit’s anointing removed from Saul. David’s plea was for Yahweh to keep him in His presence and to keep the Holy Spirit with him. He sought restoration in union with the interests of God and His Spirit upon him.
From a careful reading of the war encounter concerning Deborah of Ephraim against Sisera, a commander of Canaanite forces, she was a prophetess who was an anointed judge (Judg 4:4) over Israel. Her anointed status symbolized the presence and power of Yahweh.8 Consequently, Barak refused to follow Deborah’s advice concerning Yahweh’s instructions. He was aware that she was the Lord’s anointed, and he wanted to remain with her during the time of fighting until Yahweh destroyed Sisera’s army through Barak (Judg 4:15).
Conclusion
There are numerous historical examples from the Old Testament to the New where it is clear that the theocratic anointing of the Holy Spirit was a potent and effective force. The presence and work of the Spirit among numerous individuals across all covenants speak toward the ever-active involvement of Yahweh throughout humanity. All to fulfill prophecy and promises made concerning His Kingdom and rightful place as King, where all glory and honor belong to Him. The Holy Spirit’s anointing work among rulers, kings, prophets, priests, and selected individuals extended to key figures in the New Testament as well. Jesus the Messiah, John the Baptist, the Apostles, and many others throughout Church history also were enabled and made capable of completing the work of Yahweh and His Kingdom.
Citations
- Dr. Douglas Bookman, “The Old Testament ‘Theocratic Anointing’ of the Holy Spirit.” The Official Blog of Bookman Ministries, 2009, https://therabbittrail.wordpress.com/2009/02/27/the-old-testament-“theocratic-anointing”-of-the-holy-spirit/. Accessed 1 Jun. 2021.
- Eugene H. Merrill, Kingdom of Priests: A History of Old Testament Israel, Second Edition. (Grand Rapids, MI: Baker Academic, 2008), 241, 339
- Dr. Michael A. Grisanti, “History of the Covenant People,” Unpublished course notes, 76.
- Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).
- Dr. Michael A. Grisanti, “History of the Covenant People,” Unpublished course notes, 75.
- John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Sa 16:14.
- J. A. Motyer, “Messiah in the Old Testament,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 753.
- James S. Ackerman, “Prophecy and Warfare in Early Israel: A Study of the Deborah-Barak Story.” Bulletin of the American Schools of Oriental Research, #220, 1975: 5-13.
Bibliography
Ackerman, James S. “Prophecy and Warfare in Early Israel: A Study of the Deborah-Barak Story.” Bulletin of the American Schools of Oriental Research, #220, 1975: 5-13.
Bookman, Doug. The Rabbit Trail. 02 27, 2009. https://therabbittrail.wordpress.com/2009/02/27/the-old-testament-“theocratic-anointing”-of-the-holy-spirit/ (accessed 06 04, 2021).
Grisanti, Dr. Michael. “Judges and Saul.” History of the Covenant People. Santa Clarita: 06 01, 2021.
Grisanti, Michael A. History of the Covenant People Course Notes. Santa Clarita, 06 02, 2021.
MacArthur, John. MacArthur Study Bible NASB. Nashville: Thomas Nelson, 2006.
Manser, Martin H. Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. London: Martin Manser, 2009.
McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. Winona Lake: BMH Books, 2001.
Motyer, J.A. Messiah In the Old Testament. Downers Grove: InterVarsity Press, 1996.
