The Anointed One

The Hebrew word “Messiah” and the Greek equivalent “Christ” literally mean “anointed one.” Thus, when we refer to Jesus as “Messiah” or “Christ,” we are calling him the anointed one. What does this really mean? Throughout the Bible, people are anointed for various reasons. Of those reasons, one was central: to coronate a king. For example, Saul and David, the first two kings of Israel, were anointed by the prophet Samuel. (See 1 Samuel 10:1 and 16:13.) Being anointed with oil was the central act in a king’s coronation.

It is important to note that Jesus, the “Messiah/Christ” or the “anointed one,” was anointed by Mary Magdalene before his crucifixion and burial. Anointing a body for burial was common. Fragrant oil not only masked the stench of the decaying body, but it also showed great respect and care for the deceased person. By anointing Jesus, Mary was preparing him for his impending crucifixion and burial.

What Mary did not know, however, was that Jesus’ crucifixion and burial were aspects of – and would lead to – his coronation as King. Shortly after the anointing, Jesus speaks of his crucifixion thusly: “Now is the judgment of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” (John 12:31-32) Ultimately, the cross is transformed by Jesus into his throne.  The cross is the place from which Jesus drives out "the ruler of this world" and "draw(s) all people to (him)self."

True, the crucifixion of Jesus – when he was “lifted up from the earth” – appears to be merely the rejection of him as king. However, the very rejection of Jesus’ kingship actually brings about his reign. Jesus, the “anointed one,” was not anointed merely for his burial. He was anointed for his coronation, which is realized in his eventual resurrection and ascension to the right hand of God. Because the right hand of God is the place from which the world is ruled, Jesus’ position there means that he is the true and eternal King.

Finally, the question must be asked: What does this have to do with us? Everything. Though we may like to excuse ourselves from responsibility, it is certain that we – the world – are all responsible for rejecting Jesus as our King. It is not merely the Jews, or the Romans, or those we think are “sinners” that have rejected Jesus. No, in our disobedience to (which is a rejection of) God, we have all become culpable. Insofar as we refuse to acknowledge that we are guilty of rejecting the Son of God, then we remain under judgment.

However, insofar as we confess our responsibility, then we join Mary in mourning Jesus’ rejection and death. To join Mary in mourning Jesus’ rejection is to join her in anointing him for his crucifixion and burial. And to join Mary in anointing Jesus for his crucifixion and burial is, ultimately, to anoint Jesus for his coronation and to make him our King.

Mary had “great joy” when she was told the good news of Jesus’ resurrection. (Matthew 28:8) So while we mourn with Mary that He has been rejected, we also rejoice with her that He has risen and is now truly our King. He is truly our “anointed One” whose Spirit reigns within and among us. Abstract? Yes. Fundamentally true about our relation to the Spirit of the risen Jesus? I think so.