In matters of religion, is used for the character conferred on sacred things by anointing them with oil. Unctions were very frequent among the Hebrews. They anointed both their kings and high priests at the ceremony of their inauguration. They also anointed the sacred vessels of the tabernacle and temple, to sanctify and consecrate them to the service of God. In the ancient Christian church, unction accompanied the ceremonies of baptism and confirmation. Extreme unction, or the anointing persons in the article of death, was also practised by the ancient Christians, in compliance with the precept of St. James, chap. 5: 14, 15; and this extreme unction the Romish church has advanced to the dignity of a sacrament. It is administered to none but such as are affected with some mortal disease, or in a decrepit age. It is refused to impenitent persons, as also to criminals. The parts to be anointed are, the eyes, the ears, the nostrils, the mouth, the hands, the feet, and the reins. The laity are anointed in the palms of the hands, but priests on the back of it, because the palms of their hands have been already consecrated by ordination. The oil with which the sick person is anointed, represents, it is said, the grace of God, which is poured down into the soul; and the prayer used at the time of anointing, expresses the remission of sins thereby granted to the sick person: for the prayer is this.
"By this holy unction, and his own most pious mercy, may the almighty God forgive thee whatever sins thou hast committed by the sight, " when the eyes are anointed; by the hearing, when the ears are anointed: and so of the other senses. The passage before-mentioned from St. James respecting the anointing with oil, has been a source of difficulty to some pious minds; but in order to understand it, it is necessary to observe that anointing with oil was an ordinance for the miraculous cure of sick persons (Mar 6:13.) But since those extraordinary gifts are ceased, as being, no longer necessary for the confirmation of the Gospel, of course there is no warrant now for using that ceremony.
It is not to be wondered at that the Israelites had such frequent use of anointings, when we consider that the very order of their institution as a church and people, was to be looking for the coming of the Messiah, that is, the anointed One. Hence their kings, priests, vessels, and all things consecrated, had the unction. (See Exod. xxx. 23.)
How holy and blessed is it to the church of Jesus now, to discover that in this unction, thus figuratively set forth in the old church, all the outlines of the Lord Jesus anointing by the Holy Ghost, and the church also in him were displayed. Now, as Christ the Messiah could not have been Christ, that is, anointed, but by the Holy Ghost’s anointing, so neither could the church have been his church, his spouse, his beloved, and the only one, of her mother, (Song vi. 9.) but by the anointing also of God the Holy Ghost. Hence then itshould be considered, (and I beg the pious reader to consider it, and keep it in remembrance proportioned to its infinite importance) as Christ is called Messiah, that is Christ, as the anointed of God, before he openly appeared at his incarnation, so the church of Christ is called his church; and for which, in salvation - work, Christ was made Christ, before he was made flesh, and dwelt among us; nor, as the Son of God, had it not been for his church’s sake, ever would have been sent by the Father, neither would have taken ournature into the GODHEAD, neither have been anointed by the Holy Ghost. So by his becoming the anointed for this express purpose, proves the original anointing of the church in him, and for him; and sets forth the everlasting love of all the persons of the GODHEAD to the church of Christ in all ages.
See Anointing.