The teaching of the anointing comes from the anointing and is the natural result of our being anointed. When the anointing is moving within us, on the one hand, it anoints God into us, and on the other hand, it reveals God’s mind to us. Since the ointment is the Holy Spirit and God Himself, when this ointment anoints us, it anoints us with the components of God. However, since this anointing is the moving of the Holy Spirit, it definitely causes us to have inner feelings. Once we have the feeling of the anointing within us, our mind is able to comprehend some part of God’s mind in this feeling of the anointing. We can know what pleases or displeases Him, and what He desires and does not desire. This comprehension or knowing is the teaching we obtain from the anointing. Therefore, the teaching of the anointing has two aspects: first, through the anointing we gain more of God Himself, more of God’s components; second, through the teaching we know His mind and live in Him.
Of these two aspects, to have God Himself is primary, and to know God’s mind is secondary. Furthermore, to have God Himself always comes first, and then to know His mind. Each time we experience the anointing within us, we gain firstly more of God Himself, more of God’s components; this, then, produces a result-it causes us to know what God wants us to do. It is impossible to know His will without having Himself.
This is similar to the illustration of painting. When we paint the furniture, both the paint and its color are applied. Our emphasis is on applying the paint, but once we apply the paint, its color naturally appears. Therefore, it is first the paint and then the color. Furthermore, to paint is the primary purpose; to obtain the color is secondary. Likewise, when the Holy Spirit anoints us, the main purpose is to paint God into us. Once God is painted into us, we spontaneously know His mind. Therefore, the teaching of the anointing is a subordinate function of the anointing.
The teaching of the anointing includes three items: the ointment, the anointing, and the teaching. The ointment is the Holy Spirit, the anointing is the moving of the Holy Spirit, and the teaching is the understanding of our mind concerning this moving. Our previous understanding of the teaching of the anointing was to ascertain only the teaching itself. In other words, we limited the teaching of the Holy Spirit to what we should or should not do; if we obey, we will have peace; if not, we will have no peace. In this teaching, we and the Holy Spirit remain two separate entities, having no relationship of mingling whatsoever. This kind of knowing is not sufficient and does not correspond with the principle of the New Testament. In the Old Testament, God revealed His will to man apart from Himself. In such a revelation God and His will were separated; man could only know God’s will, but could not gain God Himself. However, in the revelation in the New Testament, God and His will are inseparable. In the New Testament, God reveals His will to man in Himself; in order to know the will of God, man must first have God Himself. Therefore, here it is not just a matter of our knowing, but also a matter of the mingling of the Holy Spirit with us. If the Holy Spirit gave only His teaching, we could either obey or disobey. If we obey it, we have His teaching; if not, we do not have it. But if the Holy Spirit as the ointment anoints us to teach us, our obedience is immaterial to Him. He has anointed us with something whether we obey His anointing or not. If we obey, He has anointed us; if we do not obey, He still has anointed us. We may disobey the teaching of the anointing, but we cannot eradicate the anointing.
For example, God may demand that a person leave his occupation and serve Him in faith. Apparently, this is an inspiration, a revelation, a guidance, or a teaching given to him by God; but, practically speaking, it is the result of the ointment which has anointed him either once or for some time. He may have disobeyed the teaching of the anointing and continued in the same occupation without any apparent change, but his inward taste regarding his occupation was different. The anointing, to which he was exposed, remained within him, and he could not disregard it and its effects.
The real spiritual walk and work of a Christian should be the result of such an anointing, an anointing which not only gives us some teaching, but also adds some living element within us. We may disobey the teaching, but the element which remains in us continues to be very active, so that before long we cannot go on without obeying it. For example, a brother may have originally liked the movies, but the anointing within him has been regulating him ever since he was saved. Eventually, he knows that he should no longer go. He may go again, but after he is seated something within him will bother him so much that he can no longer stay there. Later, when he is on his way to the movies again, something within him will trouble him continuously and thus prevent him from going. After a longer period of time, when he even contemplates going again, something within him will bother him so much that he will forsake all such thoughts. Therefore, the teaching of the anointing does not merely show us what to do or what not to do, but it anoints the element of God into us while teaching us. This element within motivates us, thereby enabling us to obey the teaching.
In the past, concerning the teaching of the anointing, we paid very much attention to the matter of obedience. Indeed, obedience often brings a greater anointing, whereas disobedience often causes the anointing to cease and the fellowship of life to stop. Therefore, obedience is closely related to the teaching of the anointing. However, it would be too much to say that if one disobeys, he will never have the anointing and the fellowship of life, and that if one continually disobeys, the fellowship will never be recovered. No doubt if we disobey, the anointing sometimes ceases, but many times when we disobey, it still anoints us. Even though we continue to disobey, it unceasingly anoints us until we do obey. The fact is, we are very disobedient. Should we obey the teaching of the anointing even twenty out of one hundred times, we would be the best Christians. But the anointing has not stopped because of our disobedience. The anointing in our experience often does not care whether we obey or disobey, whether we agree or disagree. If we agree, it anoints us; if we disagree, it also anoints us. Thus, after such an anointing, we are different from what we were before.
Brothers and sisters, this is grace, and this is characteristic of God’s work in us in the New Testament era. If we really know this, we will neither be anxious for ourselves nor worry about others. When we help others merely by some outward encouragements, methods, and attractions, it is of little value. Today it seems that a brother is helped to be up, but tomorrow he may be down again. Only when God anoints man in a living way will he truly be possessed by God. If a man comes under such a living anointing several times, he can only follow and obey the Lord. Therefore, when we lead others to the Lord, we should help them to realize this living anointing.
In conclusion, when we mention this lesson of the teaching of the anointing, our purpose is to stress the matter of the anointing. Mere outward teaching is of no value. Only the teaching resulting from the anointing is of value. When we obey the Lord, we do not merely obey a teaching outwardly, but we obey the anointing inwardly. Only then shall the result be of spiritual value.
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