“The Significance of ANOINTING and BAPTISM WITH the HOLY GHOST:

Understanding Its True Meaning and Impact”

 

In a world filled with spiritual seeking and divine connection, the concepts of anointing and baptism with the Holy Ghost hold profound significance for believers. Join me as I inquire into the essence of anointing and baptism, seeking to illuminate their true meaning and impact on the lives of those who embrace them.

One day, as I was resting and reflecting, a thought about the anointing sparked within me, inspired by the Spirit of the Lord. I was driven to investigate the Scriptures for deeper understanding. Led by the Spirit, my heart quickened, and I was overwhelmed with joy. Overcome with emotion, I praised, tears rolling down my cheeks as the enlightening message resonated within. This subject has long intrigued me.

There were times when I was asking God to anoint me. My pleading went on for years and one fine evening while I was strolling in my garden and praying, suddenly I heard an audible thundering sound that sent chills down my spine – the voice said, you don’t know what you are asking for. I knew what the Lord meant when he spoke. Since then, I have ceased asking the Lord to anoint me, but the Lord, via His Spirit, has begun to impart wisdom to me, and I perceive a deeper comprehension beyond the conventional view. This time, the Holy Spirit provided me with some deep insight into the matter through the Scriptures, and it blew me away, which I’d want to share with my readers.

The phrase “anointing” is commonly discussed in the Christian community, but many people are uninformed of its true significance. Its value and relevance have eroded due to its broad use without a clear understanding of what it means. Rather than imposing our meanings, let us explore the Scriptures to uncover the true definition. Upon consulting the sacred Text, I scrutinized the Hebrew and Greek words linked to it. Why do we need to analyse the original languages to uncover the real significance? Through an analogy, the Jewish poet Haim Nachman Bialik (1873-1934) effectively conveyed the importance of studying the Scriptures in their original language. He likened it to “reading the Bible in translation is like kissing your bride through a veil”.

Why are there so many variations if the term “Anointing” carries only a singular meaning and purpose? Let’s explore if there are differences in the concept of anointing. It may seem a bit tedious to delve into a few Hebrew words, but we cannot overlook any words related to this topic. To fully comprehend, we need to explore a few words to establish a strong foundation, ensuring our understanding of the term “anointing” is thorough.

In the Christian context, phrases such as “the anointed of the Lord,” “anointing,” “anoint,” and so on, are often used to describe the Lord’s ministers and their duty. However, it is imperative to determine whether these terms align with the truth of the New Testament or are merely echoes of the prophetic and royal ministries of the Old Testament.

Is the anointing limited to individuals with spiritual talents and those who minister in the Lord’s work, as it was, in the Old Testament? Or does the anointing belong to every believer? How is it possible for a Christian to be a member of Christ’s anointed body, yet not be anointed?

The New Testament does not support the idea, of restricting the anointing rite or virtue to a select group of ministers with spiritual gifts. This approach negates the biblical principle of the “priesthood of all believers,” which is not a valid position supported by the New Testament.

Is there a distinction between the anointing of a believer and a minister, and is there a specific anointing for special operations that is, bestowed upon selected individuals? These are the inquiries we must address, to eliminate any confusion and provide clarity.

Let’s start by examining the various terms and their meanings in Hebrew and Greek before we discuss the differences and how they apply in today’s Christian context.

ANOINTING – CHRISMA (khris’-mah) – 1 John 2:27 = the special endowment – an unguent or smearing.

ANOINTING WITH OIL – ALEIPHO (al-i’-fo) – James 5:14/ Mark 6:13/ Luke 7:46/ John 11:2/12:3

In Greek, the word “Chrisma” (Χρίσμα) refers to an anointing or anointing oil, often used in religious contexts such as in the Christian sacrament of Chrismation. In Hebrew, the counterpart to the Greek word “Chrisma” would be “שֶׁמֶן מִשְׁחָה” (shemen mishcha), which also refers to anointing oil used in religious ceremonies.

On the other hand, the word “Aleipho” (Αλείφω) means to anoint or to rub with oil. It is a verb that describes the action of applying oil or ointment onto something or someone. The Hebrew equivalent to the Greek word “Aleipho” would be “לִמְשֹׁחַ” (lim’shoach), which means to anoint or to rub with oil in the context of applying oil for consecration or healing purposes.  James 5:14

Therefore, while “Chrisma” specifically denotes the anointing oil itself, “Aleipho” is the action of anointing or rubbing with oil.

ANOINTING – SHEMEN – Isaiah 10:27 – In Hebrew, “שֶׁמֶן” (shemen) simply means oil. It is a general term used to refer to various types of oils, including olive oil, anointing oil, or any other kind of oil. The word “שֶׁמֶן” does not specifically denote anointing oil like “שֶׁמֶן מִשְׁחָה” (shemen mishcha) does.

ANOINTED – EPICHRIO – to smear over – John 9:6,11) – In Greek, the word “EPICHRIO” (ἐπιχρίω) can be translated as “to anoint upon” or “to rub on.” It is related to the action of applying or spreading something onto a surface or a person, similar to the concept of smearing or anointing. This action aligns with the concept of anointing or applying a substance onto a person. John 9:6

EGCHRIO: anoint thine eyes with eye salve, that thou mayest see. Revelation 3:18 – This usage suggests an action of applying a substance to the eyes for a specific purpose, such as healing or clarity of vision.

ANOINTED – CHRIO – Acts 4:27 – through the idea of contact; to smear or rub with oil, i.e. (by implication) to consecrate to an office or religious service. God anointed (chrio) Jesus of Nazareth with the Holy Ghost and with power (Acts 10:38); Now he which establishes us with you in Christ, and hath anointed (chrio) us, is God; (2 Corinthians 1:21). This is a common anointing that is applied on all who come to Christ.

In Greek, “Chrisma” can be associated with the concept of “smearing” or spreading a substance over a surface, while the word “Chrio” (Χρίω) is related to the action of rubbing or anointing.

In the context of Greek religious practices, “Chrisma” is often associated with the anointing oil used in sacraments or religious ceremonies, while “Chrio” is more commonly related to personal anointing or rubbing for various purposes.

TWO ANOINTED ONES – YITSHAR – Zechariah 4:14 – These are the two anointed (yitshar) ones, that stand by the Lord of the whole earth (Zechariah 4:14) – In Hebrew, the word “Yitshar” (יִצְהָר) means “oil” or “ointment.” It refers to a substance, often oil-based, that is used for various purposes such as anointing, healing, or perfuming.

In the context of Zechariah 4:14, the reference to the “two anointed ones” symbolizes individuals who are chosen or appointed for a specific purpose by the Lord of the whole earth. The use of the term “Yitshar” (meaning “oil” or “ointment”) in this verse signifies an anointing or consecration for a special role or duty in service to God. The concept of anointing in this context represents a symbolic act of empowerment or divine blessing upon these individuals.

 ANOINTED CHERUB – MIMSHACH – Ezekiel 28:14 – “Mimshach” (מִמְשַׁח) in Hebrew refers to anointing or smearing with oil, similar to the concept of anointing with “Yitshar” (יִצְהָר). Both terms are related to the act of applying oil for consecration, blessing, or other purposes. The meaning here is “Consecrated Cherub” to minister. I believe Lucifer, the anointed cherub, received ‘the Mimshach’ – which in Hebrew means, “anointed” – Mimshach was used to describe the beauty, splendor, and stretched forth wings of Lucifer – Ezekiel 28. This anointing is for a service.

ANOINTED – (Priest, King) – Leviticus 4:3 – Messiah or MASHIYACH – consecrated to minister in the priest’s office or as a king (Numbers 3:3; 1 Samuel 10:1/12:3/16:13,14/24:6,10/26:9,11,16,23; 2 Samuel 1:14,16) SAUL the Messiah – The beauty of Israel is slain upon thy high places: how are the mighty fallen! (2 Samuel 1:19).

David was a prophet too – Acts 2:30

David was anointed a second time by the men of Judah, but this time consecrating him as king and there they anointed David king over the house of Judah – 2 Samuel 2:4,7.

David was anointed a third time by the elders of Israel, and they anointed David king over Israel (2 Samuel 5:3)

David the son of Jesse said, and the man who was raised up on high, THE ANOINTED (MESSIAH) of the God of Jacob, and the sweet psalmist of Israel (2 Samuel 23:1)

The term used to express their anointing is MASHIYACH in Hebrew. It is the real Messiah in them (Christ in prophets, priests, and kings – 1 Peter 1:11; Hebrews 1:1): The God of Israel said, the Rock of Israel spoke to me – 2 Samuel 23:3. They were dubbed gods because of the distinctiveness of their anointing, as stated in John 10:35. The reason why they were called gods, unto whom the word of God came – John 10:35, is because of the uniqueness of their anointing. These consecrated vessels were the prophetic image of the future Messiah, and they carried the Messianic anointing since they were regarded as Israel’s saviors.

God does anoint His chosen ones with the same Messianic or saving anointing even today. The holy Apostles were endowed with that anointing. Those who reach that high calling of God in Christ are said to be “filled with all the fulness of God” – Ephesians 3:19. These are rubbed into the anointing of Christ as they walk with Christ. This rubbing on and smearing of the anointing has different effects.

God anoints His chosen ones with the same Messianic or saving anointing even today. The holy Apostles were endowed with that anointing. Those who attain the lofty calling of God in Christ are described as being ‘filled with all the fullness of God’ – Ephesians 3:19.

These individuals are enveloped (immersed) in the anointing of Christ as they journey/walk with Him shoulder to shoulder (symbolizes a deep and intimate relationship where individuals are in close proximity and alignment with Christ, being closely united with Him profoundly and intimately), rather than being smeared, which is more common application. The immersion in and mere application of the anointing yield distinct effects.

Every believer is anointed; they are smeared (Chrisma) according to 1 John 2:20–27; John 1:12; however, only chosen few are anointed (Chrio), akin to Jesus of Nazareth. “Chrio” may signify the application process. Acts 10:38 illustrates how God anointed Jesus of Nazareth with the Holy Ghost and power. A believer’s anointing aims at self-improvement, for building themselves up and for personal spiritual growth; in contrast, the anointing bestowed upon the chosen few is for saving purpose, and it is a display and demonstration of authority and power (Exousia and Dunamis).

Can a believer with the anointing they possess minister? Yes, they could, but the impact of the two types of “anointing” mentioned here is vastly different regarding potential. One is limited but can manifest all gifts (like the church at Corinth yet were carnal – 1 Corinthians 3:1-3), whereas the unique one, the Messianic one, is Christ Jesus Himself upon them. They have adorned/clothed themselves with the Lord Jesus Christ – Romans 13:14, as they have undergone the sanctification of the Holy Spirit – 1 Thessalonians 4:3,4/2:13; 1 Peter 1:2.

A divine breath from God fills their nostrils, as the book of Lamentations recounts. Lamentations 4:20 states, “The breath of our nostrils, the anointed of the Lord.” Remarkable feats followed their reception of the Messiah’s breath, akin to when Jesus breathed on them and uttered, “Receive the Holy Ghost” (John 20:22).

They transition fully from the natural to the spiritual: as is the heavenly, such are they also that are heavenly – 1 Corinthians 15:48; their flesh is crucified with its affections and lusts – Galatians 5:24; they no longer live the rest of their time in the flesh to the lusts of men, but to the will of God – 1 Peter 4:2. While one is clothed with the Spirit of God, the other is indwelt within.

The Holy Ghost is upon them – Luke 2:25/3:22; Acts 1:2,8. It is an endowment with power from above – Luke 24:49; it is to be strengthened with might by His Spirit in the inner man – Ephesians 3:16. It is the state of being transformed into a perfect man, unto the measure of the stature of the fulness of Christ – Ephesians 4:13. He is perfected and shall be as his Master – Luke 6:40; the spirits of just men made perfect – Hebrews 12:23; Matthew 5:48; he hath perfected for ever them that are sanctified – Hebrews 10:14; 1 Corinthians 2:6; 2 Timothy 3:17. One cannot mess with these individuals and escape unscathed. Remember the cliché: Touch not mine anointed and do my prophets no harm – Psalm 105:15. Provoking them is challenging the Spirit of the Lord Himself – Acts 5:9-11.

A believer possesses the holy Spirit (indwelt), also known as the Spirit of sonship/the Spirit of adoption/the Spirit of Christ – Galatians 4:6; 1 Peter 1:11; Romans 8:15; whereas the latter is filled with the Holy Ghost, the Spirit of God/Father (KJV) – Matthew 1:18. One has a portion/measure of the Spirit, while the other is brimming with/full of the Holy Ghost – John 3:34; Luke 4:1; Acts 6:3,5/7:55/11:24.

The history of the Church shows how God has used men in powerful ways in the past, impacting and changing the world. Without the Messianic anointing/unction one cannot achieve what they have achieved. Through the sheer power of the Holy Ghost, they fearlessly subdued kingdoms and tribes, triumphantly spreading the gospel of Jesus Christ to the darkest corners of the world.

ITS EFFECT AND ADVANTAGES:

• The Spirit of the Lord spoke by me, and his word was in my tongue (2 Samuel 23:2)
• Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was ever a lover of David (1 Kings 5:1)
• The enemy comes to know when a person is Anointed. The Philistines heard that they had anointed David king over Israel, and all the Philistines came up to seek David (2 Samuel 5:17) – that is why the evil spirit said, Jesus, I know, Paul I know – Acts 19:15
• Shall not Shimei be put to death for this, because he cursed the Lord’s anointed? (2 Samuel 19:21)
• God suffered no man to do them wrong: yea, He reproved kings for their sakes, Saying, Touch not mine anointed, and do my prophets no harm (1 Chronicles 16:21,22; Psalms 105:14,15)
• The apostles of the lamb had this Anointing – when Ananias and Sapphira lied to them, it was considered a lie against and testing the Holy Ghost – Acts 5:4,9,11
• Solomon sat on the throne of the Lord as king instead of David his father, and prospered, and all Israel obeyed him (1 Chronicles 29:23-25). Jesus said, one greater than Solomon is come (the real Messiah who was in them) – Matthew 12:42; Luke 11:31
• The Lord anoints to cut off the enemy (2 Chronicles 22:7; 2 Kings 9:7,8); God anointed Jesus of Nazareth with the Holy Ghost and he, Jesus the Christ destroyed the enemy of our souls.
• Now know I, that the Lord saves his anointed; he will hear him from his holy heaven with the saving strength of his right hand (Psalm 20:6)
• The Lord is their strength, and he is the saving strength of his anointed (Psalm 28:8)
• Thou love righteousness, and hates wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows (Psalm 45:7-17)
• I have exalted one chosen out of the people. With whom my hand shall be established (Psalm 89:19-21)
• The enemy shall not exact upon him, nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him (Psalm 89:22,23)
• Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise against me (Psalm 92:11)
• His enemies will I clothe with shame: but upon himself shall his crown flourish (Psalm 132:18)
• My faithfulness and my mercy shall be with him: and in my name shall his horn be exalted (Psalm 89:24)
• My horn shalt thou exalt like the horn of a unicorn: I shall be anointed with fresh oil (Psalm 92:10)
• I will subdue nations before him I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: I will give thee the treasures of darkness, and hidden riches of secret places (Isaiah 45:1-3)
• The Spirit of the Lord God IS UPON me (The Spirit of the Lord came upon Davidwith strength from that day on – 1 Samuel 16:13); because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to comfort all that mourn; recovering of sight to the blind, to set at liberty them that are bruised (Isaiah 61:1,2; Luke 4:18; Acts 26:18)
• The breath of our nostrils, the anointed of the Lord (Lamentations 4:20)
• Anointed with the Holy Ghost and with power (Acts 10:38)
• Who went about doing good, and healing all that were oppressed of the devil; for God was with him (Acts 10:38).
• Ye shall receive power (dunamis), after that the Holy Ghost is come UPON you (Acts 1:8) – The term “dunamis” (δύναμις) in Greek translates to “power,” “strength,” or “ability.” It is a word often used to describe inherent power, capability, or potential force.
  • Being clothed with the Messiah, you become one with Christ (as many of you as have been baptized into Christ have put on Christ – Galatians 3:27 – put ye on the Lord Jesus Christ – Romans 13:14). He that is joined unto the Lord is one spirit – 1 Corinthians 6:17. He is perfected and shall be as his Master – Luke 6:40; as is the heavenly, such are they also that are heavenly – 1 Corinthians 15:48.

THE PLACE WHERE THE HOLY OIL IS KEPT

Where the oil is kept: Zadok the priest took a horn of oil OUT OF THE TABERNACLE and anointed Solomon (1 Kings 1:39)

PROPHETS CARRIED IT: Take this box of oil (2 Kings 9:1)

Medium used: Anoints Jehu the son of Jehoshaphat through a pupil – 2 Kings 9:1-6

ANOINTING OIL (High Priest) – a consecratory gift – mishchah “Mishchah” (מִשְׁחָה) means anointing oil in Hebrew or moshchah {mosh-khaw’} “Moshchah” (מָשְׁחָה) and “Mishchah” (מִשְׁחָה) are essentially the same word in Hebrew. Both terms refer to anointing oil or the act of anointing with oil. Numbers 4:16/ Leviticus 10:6,7/ 8:10,12,30/ 21:10-12/ Exodus 25:6 – SPICED OIL; it’s an ointment made of APOTHECARY – Exodus 30:25; how to apply – 29:7,21; whom to apply – 30:25-38; it’s a perfume – made of sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense – a confection after the art of the apothecary (Exodus 30:34,35)

HOW TO APPLY? (mashach – to Paint – to rub with oil)– Exodus 40:15 – In Hebrew, “Mashach” (מָשַׁח) is a verb that means “to anoint” or “to smear with oil.” It is the action of applying oil as part of a ritual, consecration, or healing process.

• Absalom, whom we anointed over us, is dead in battle (2 Samuel 19:10) – man’s choosing without the Spirit of God.
• Thou art the anointed (mimshach) cherub that covers (Ezekiel 28:14)
• The Lord is the tower of salvation for his king: and shows mercy to his anointed, unto David, and to his seed for evermore (2 Samuel 22:51)
• The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and his anointed, saying, let us break their bands asunder, and cast away their cords from us (Psalm 2:2,3)

PROPITIATION (the chastisement of our peace fell upon the anointed one)

But thou hast cast off and abhorred, thou hast been wroth with thine anointed. Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground; Thou hast broken down all his hedges; thou hast brought his strong holds to ruin. All that pass by the way spoil him: he is a reproach to his neighbors. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice; Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. Thou hast made his glory to cease and cast his throne down to the ground. The days of his youth hast thou shortened: thou hast covered him with shame. Psalm 89:38-45

I do bear in my bosom the reproach of all the mighty people; Wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed. Psalm 89:50-51

Now a believer is baptized into the body of Christ by the Spirit of Christ – 1 Corinthians 12:12,13. It is the Spirit of Christ that unites or intertwines this spiritual body. But the Baptism of the Holy Ghost is the very breath of the Messiah (Christ-Anointed), which few come to attain. God is not biased, as Acts 10:34 says that He does not show favoritism. Matthew 22:14 says that many are called, but only a few are chosen because few are willing to give up their earthly lives and fully devote themselves to spiritual matters. They value/cherish their current life and turn away from their spiritual calling – John 12:25. They are like a wave of the sea driven with the wind and tossed, and they fall short of receiving anything from the Lord – James 1:6,7.

Many Christians don’t reckon that they are lively stones, being built up a spiritual house, a holy priesthood, built together for the habitation of God through the Spirit – 1 Peter 2:5; Ephesians 2:22. They do not reckon that Christ hath made them kings and priests unto God and his Father – Revelation 1:6/5:10. They do not reckon that they are heirs of God, and joint-heirs with Christ – Romans 8:17. Despite being ushered into the new and living way – Hebrews 10:20, some still live in the shadows like Old Testament saints, saying “I would rather be a doorkeeper in the house of my God” and prefer singing “I will dwell in the SHADOW of your wings.”

God has blessed us with spiritual blessings in Christ – Ephesians 1:3, but some may fail to inherit their inheritance by focusing on earthly matters. Some may start with zeal in the Spirit but fall short when trials come.

Man must accept and submit to the fact that God’s word is the ultimate and final authority; and that it should govern his life. To see the Spirit move with power, prioritize the word of God. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith – Acts 6:7.

So baptism is an immersion into the Spirit of God; It is the pouring of the new wine into the new bottles – Mark 2:22; Acts 2:13; vessels unto honour, sanctified (purged), meet for the master’s use, and prepared unto every good work (2 Timothy 2:21. It is the Spirit of the Lord falling upon – Ezekiel 11:5; Acts 8:16; 1 Samuel 10:10/11:6/16:13; 2 Chronicles 24:20.

The Hebrew word for baptism is “טְבִילָה” (TEVILAH). “Tevilah” refers to ritual immersion in a body of water, often for purification or spiritual cleansing purposes. It is commonly practiced in Judaism for various reasons, such as conversion, marriage preparation, or after certain types of impurity.

In the Hebrew context, “Tevilah” (טְבִילָה) and anointing are distinct practices with different meanings and purposes.

Anointing on the other hand involves applying oil to a person or object for consecration, blessing, or healing. The Hebrew term for anointing is typically “מִשְׁחָה” (mishchah) or “מָשַׁח” (mashach). Anointing precedes the Spirit coming upon a person – 1 Samuel 16:13; Acts 10:38.

While both practices can be significant in religious ceremonies, they serve different functions and are not directly related in terms of their specific actions and meanings.

1. “Thy holy child Jesus, whom thou hast anointed (chrio)” (Acts 4:27)
2. God anointed (chrio) Jesus of Nazareth with the Holy Ghost and with power (Acts 10:38) Chrio: through the idea of contact; to smear or rub with oil, i.e. (by implication) to consecrate to an office or religious service.

He who establishes us with you in Christ and has anointed (chrio (ed)) us is God – 2 Corinthians 1:21. God anoints us with “ALEIPHO,” which symbolizes the anointing oil – James 5:14/ Mark 6:13/ Luke 7:46/ John 11:2/12:3. The oil represents both the Holy Ghost and the physical oil. It is applied to the sick according to the book of James 5:14; and in the Old Testament to inaugurate a king or a prophet. When the ‘holy oil’ is poured, and not rubbed, the Spirit of the Messiah descends upon the Kings and Prophets. The King or Prophet then becomes “the anointed ones.” Pouring oil symbolizes the Spirit descending or being poured out. Thus, the King or Prophet who receives the anointing or upon whom the oil is poured becomes known as “the anointed ones.” This symbolized consecration and divine approval; signifying being chosen by God for a specific purpose.

The word “Mashiyach” (מָשִׁיחַ) primarily means “Messiah” or “Anointed One. The term is often used about the expected deliverer of the Jewish nation. In Jewish tradition, the Messiah is a figure who will bring about a new era of peace, righteousness, and prosperity.

The Anointing and the Empowered Person

The anointing of God goes beyond a mere symbolic gesture—it is a powerful act of divine appointment and empowerment. In the case of Gideon, we see that although the term “anointing” is not explicitly used in Judges 6:11-16, the Spirit of the Lord came upon him (Judges 6:34 KJV), equipping him for a seemingly impossible mission: to deliver Israel from the oppression of the Midianites. Much like David, who was anointed by Samuel and empowered by the Spirit (1 Samuel 16:13), Gideon received a divine enablement that transformed him from a fearful man hiding in a winepress into a mighty leader. This anointing didn’t just mark him as chosen—it equipped him with courage, boldness, and wisdom to accomplish God’s purpose. In the same way, believers today are empowered by the Holy Spirit to fulfill the call of God on their lives, regardless of their natural abilities or circumstances. The anointed person, whether like Gideon, David, or the body of Christ today, is marked by God’s presence and strength, enabling them to overcome obstacles and walk in victory—often against all odds. Just as Gideon led a small army to defeat an overwhelming enemy, so too are Christians called to walk in the authority of the Spirit, accomplishing God’s purposes with supernatural courage and power.

The True Sign of an Anointed Person

The sign of an anointed person is not merely the outward expression of spiritual gifts, such as the gift of tongues, but the undeniable empowering presence of the Holy Ghost that transforms an individual and enables them to accomplish mighty feats for the Lord. In both the Old and New Testaments, we see that God’s anointing is marked by the Spirit coming upon a person to equip them for specific tasks. This anointing was seen in figures like Gideon and David, who, despite their weaknesses, were empowered by the Spirit to lead and conquer in ways that defied natural expectations. Similarly, the apostles of the Lamb were not just gifted speakers or performers of miracles—they were anointed by the Holy Ghost, which empowered them to spread the Gospel with boldness and perform signs and wonders that furthered God’s kingdom. An anointed person is marked by the presence and power of God in their life, which propels them to do what they could never do on their own. It is endowed with power from high–being strengthened with might by the Spirit in the inner man – Luke 24:49; Ephesians 3:16. This empowerment goes beyond mere spiritual gifts—it’s about divine enablement to fulfill God’s calling, to break through barriers, and to impact the world for His glory.

In New Testament terms, they are empowered (Anointed) to open spiritual eyes (to revive the dead spirit), turn souls from darkness to light, and from the power of Satan unto God – Acts 26:18; they can perform great wonders and miracles among the people – Acts 6:8; they go about doing good, healing all that were oppressed of the devil; for God is with them – Acts 10:38.

While “Mashiyach” is most associated with the Messiah, its root meaning of “anointed one” can also be more broadly interpreted to refer to individuals who are anointed for a specific purpose or role, such as priests, prophets, or kings in the Hebrew Bible, the Tanakh. “Mashiyach” is the exact word used in the Torah (Pentateuch) and Tanakh, which is why touching an anointed one was considered intolerable.

But now that the true Messiah has manifested, is the term “Mashiyach” being used to indicate that God has anointed us in the same way? Let me clarify.

The anointing (chrisma) which ye have received of him abides in you – 1 John 2:27. CHRISMA (Gr) – 1 John 2:27 – ANOINTING – the special endowment – an unguent or SMEARING. Its Hebrew counterpart is “SHEMEN MISHCHA” which holds the same meaning. The term “chrisma” is related to the holy Spirit, whom we receive when God anoints (chrio) every believer into the body of Christ (I will put my spirit within you and cause you to walk in my statutes – Ezekiel 36:27; the spirit which is of God – 1 Corinthians 2:12). We received the Spirit of adoption/sonship, calling God Abba, Father – Romans 8:14-16.

Contrary to that, being baptized with the Holy Ghost is related to gaining unique empowerment or anointing for service; it is the endowment of power, the immersion of our entire being under the flood/flow of the Spirit of God.

All believers must possess the Spirit of God. Now if anyone does not have the Spirit of Christ, they do not belong to him – Romans 8:9. However, what I am emphasizing is that, unlike Jesus, the holy Apostles, and the spiritual giants of the past – Luke 4:1; Acts 6:3/6:5/7:55/11:24, believers do not necessarily have the full measure of the Spirit. The baptism with the Holy Ghost transforms this. They become bearers of the fullness of God; they will be enveloped with Christ Himself. They are full of power by the spirit of the Lord, and judgment, and might – Micah 3:8.

I emphasize the Spirit of Christ and the Spirit of the Father so as not to confuse. In John 5:26, it is stated that the Father has given the Son the ability to have life in himself. What does this mean? Only the King James Version (Textus Receptus manuscript) provides these distinctions, and a thorough study of the entire Scriptures confirms this. The Spirit of Christ is referred to as the holy Spirit, while the Spirit of the Father/God is known as the Holy Ghost. The term “Holy Ghost” is mentioned approximately 90 times in the KJV.

In John 2:19-21 and John 10:17-18, Jesus declares that his Father gave him the authority/power to lay down his life and then take it back. Nobody takes it from him; he lays it down himself. And he said, “I have the power to lay it down and take it again.” As the infant grew and became strong in spirit, filled with understanding, and the grace of God was upon him – Luke 2:40, Jesus gained unique knowledge from the Father that he had come from God and was going to God; he acquired a special understanding from the Father that he originated from God and was returning to God – John 13:3. Remember the cliché: “being FOUND (heuretheis) in fashion as a man” – Philippians 2:8. The Greek word “heuretheis” (εὑρέθης) is a form of the verb “heurisko,” which means “to find” or “to discover” in English. It is commonly used in Greek texts to indicate the action of finding or coming across something. And he declared to be the Son of God WITH POWER, according to the spirit of holiness, by the resurrection from the dead – Romans 1:4.

What exactly did this power mean? It is speaking of his Spirit, who is the Word of God, who is the holy Spirit – 2 Corinthians 3:17/15:47; John 1:1,2; Revelation 19:13. I conjecture that this realization dawned on Christ after that the Father anointed him with the Holy Ghost and power, and being full of the Holy Ghost – Acts 10:38. Luke 4:1. This enabled him to exclaim: And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was – John 17:5.

Let’s not forget, that the Word who was with God now possesses a unique persona: it is known as the hypostatic union, describing the union of the two natures, divine and human, in the person of Jesus Christ; Jesus is both fully God and fully man simultaneously. This concept emphasizes the dual nature of Jesus as the Son of God and the Son of Man.

According to Matthew 1:18, Mary was discovered carrying the child of the Holy Ghost. If this is the case, the Holy Ghost and the Spirit of Christ cannot be identical, yet cannot be distinct because they are of one essence. As Jesus stated in John 10:30, He and His Father are one; therefore, the Spirit of Christ and the Holy Ghost are of the same essence and indivisible; The Father, the Word, and the Holy Ghost: and these three are one – 1 John 5:7. However the Spirit of Christ is the Spirit of Son – Galatians 4:6.

One is the holy Spirit, which is the Spirit of Christ or the Spirit of the Son of God; the other is the Holy Ghost or the Spirit of God/ the Spirit of the Father. Believers can experience “the infilling of the holy Spirit”, which can be repeated (the supply of the Spirit of Jesus Christ – Philippians 1:19; be filled with the Spirit – Ephesians 5:18) but the baptism with the Holy Ghost is a one-time bestowal. The former you receive by faith, that latter you receive by obedience – Acts 5:32.

Keep in mind, the reason why I cite from the KJV Bible is that only this version gives us the distinction between the Spirit of God (Holy Ghost) and the Spirit of Christ (holy Spirit; the Spirit of grace; the Spirit of truth – 1 Thessalonians 4:8; Hebrews 10:29), whereby ye are sealed unto the day of redemption – Ephesians 4:30. The Spirit of Christ is what we are sealed with, by which we all are baptized into one body; the holy Spirit of promise – Ephesians 1:13; 1 Corinthians 12:13, whereby we cry Abba, father – Galatians 4:6.

But the Holy Ghost is the third person in the Godhead – 1 Corinthians 12:3. Jesus Christ is the child of the Holy Ghost – Matthew 1:18. When the Holy Ghost came upon Mary, the power of the Highest overshadowed her and that holy thing which was born of her was called the Son of God – Luke 1:35.

The Holy Ghost descended upon believers on Pentecost, signifying the beginning of the Church of God. It is by the Spirit of God that a sinner is saved, and the work of regeneration or the quickening of our spirits is accomplished. It is the overshadowing of the power of the Highest upon a sinner that attains the soul a new birth. He is that “rivers of living water” who Jesus mentioned – John 7:37-39.

It is Jesus that baptizes us with the Holy Ghost – John 1:33; He falls upon a person – Acts 8:15-17/11:15; He is poured out – Acts 10:45. We partake of Him – Hebrews 6:4. Holy Ghost has gifts – Hebrews 2:4. You can be filled with the Holy Ghost but is a one-time experience, a unique event – Acts 2:4. But you can be filled with the holy Spirit many a time – Ephesians 5:18.

Both He and Christ proceed from the Father – Luke 11:13; And you receive power, when the Holy Ghost comes upon – Acts 1:8. Him falling upon is being filled with all the fulness of God – Ephesians 3:19. The promise of the Holy Ghost is for everyone to receive – Acts 8:15-17. Holy Ghost gives commands – Acts 1:2/21:11. He functions of His own will – 1 Corinthians 12:11. Holy Ghost teaches – 1 Corinthians 2:10-14.

There are manifestations of the Spirit – 1 Corinthians 12:7-11; it is the Spirit of God who works miracles, mighty signs and wonders among us – Galatians 3:5; Romans 15:19. No man can say that Jesus is the Lord, but by the Holy Ghost – 1 Corinthians 12:3. Speaking or blaspheming against the Holy Ghost is an unpardonable sin – Matthew 12:31,32/Luke 12:10.

Though we have dissected to understand the two Spirits at play here and though it sounds like both are distinct know that they are inseparable. Jesus said, I and the Father are one. The Father in me and I in the Father. He who hath seen me hath seen the Father; that’s the oneness of the Godhead; they are of one essence. According to Christ, Father is greater – John 10:29/14:28; 1 Corinthians 15:28, and the Spirit of God and the Spirit of Christ, both proceeds from the Father – John 8:42/ 15:26. The promise of God is the promise of His Spirit, and that is what Christ came to pave the way for. Christ came and removed all the obstacles for this one supreme gift to be bestowed upon mankind. This is the greatest gift a man can receive from God. The gift of the Holy Ghost – Acts 2:38/10:45.

Baptism WITH and Baptized INTO are not synonymous; one is baptism INTO the body of Christ – 1 Corinthians 12:13, while the other is baptism WITH the Holy Ghost – Acts 1:5/11:16.

The words “with” and “in” are prepositions that are used to show relationships or connections between objects or entities.

• “With” typically indicates association, accompaniment, or participation.
• “In” is often used to indicate location, inclusion, or a state of being inside something.

This baptism WITH the Holy Ghost is seen as a special anointing that equips and empowers individuals for service in spreading the Gospel and carrying out God’s work. This isn’t the first time the Holy Ghost is introduced to a believer. The Holy Ghost comes upon a sinner to make him or her a child of God. The baptism referred to here for service is, an event that is unique, the mature in Spirit comes to inherit. Unfortunately, not everyone gets to receive this endowment. It demands the sanctification of us by the Spirit of God and many tests that one would be put through before God endows a person with such authority and power. He or she who is chosen for this will BECOME like their Master. The disciple is not above his master: but every PERFECTED one shall be as his master – Luke 6:40. It is the Messiah Himself upon them. The breath that enters their nostrils transforms them from the natural to the divine. Jesus himself breaths on them – John 20:22. “The breath of their nostrils”, the anointed (mashiyach) of the Lord – Lamentations 4:20.

So, both the concept of being baptized WITH the Holy Ghost and Anointing share the idea of receiving a special empowerment from God for ministry and service. They both signify a divine commissioning and equipping for carrying out God’s work in the world.

He anoints us because we are a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ – 1 Peter 2:5. Never forget the priesthood of all believers.

As we draw the curtains on our exploration of anointing and baptism with the Holy Ghost, one thing becomes abundantly clear – these spiritual practices are not mere rituals but transformative experiences that shape the very core of one’s faith. Through understanding the true meaning and impact of anointing and baptism, we are empowered to walk in the fullness of our spiritual inheritance and embrace the divine presence that guides our path. May this journey of unveiling the significance of anointing and baptism with the Holy Ghost continue to inspire and illuminate hearts, leading us closer to the sacred truths that define our spiritual journey.