Touch not mine anointed

The phrase, “touch not mine anointed, and do my prophets no harm” was used by King David in Psalm 105:15 and 1 Chron. 16:22. (Although 1 Chron. 16:7 says David gave Asaph and his brethren this psalm (song of thanksgiving), what is seen in 1 Chron. 16:8-36 is a medley of psalms (or songs) written by David. It has been observed that 1 Chron. 16:8-22 is taken from Psa. 105:1-15 while 1 Chron. 16:23-33 is taken from Psa. 96:1-13. The other verses are equally found in other psalms. This means that 1 Chron. 16:22 is the same text as Psa. 105:15.)

It is common to find many pastors, especially Pentecostal and Charismatic preachers, use this verse to warn people that they should not dare to criticise or question them on the wrong things they do or the false things they teach. They often threaten that God’s wrath will befall whoever speaks against them.

We have noted that King David did not use the phrase in reference to a particular individual, although Abraham was called a prophet by God (Gen. 20:7). David used it to refer to the Israelites as a people in their early years and their forefathers – Abraham, Isaac, and Jacob (Israel). The plurals used by David in the context are instructive. The words “mine anointed” found in the KJV should actually read “mine anointed ones.” He recounted the wonderful things God did for them, beginning from the patriarchs,  down through the time of Joseph to the time when Moses led them out of Egypt.  David recalled that in those years when  the Israelites “wandered from nation to nation, from one kingdom to another, He allowed no one to oppress them; for their sake, he rebuked kings: ‘Do not touch my anointed ones; do my prophets no harm.’” (Psa. 105:13-15).

David called on his people to remember the wonders the LORD has done, his miracles, and the judgments he pronounced (Psa. 105:5). He reminded them of how God did not allow foreign kings to touch or harm the Israelites that were before their own time. For these great privileges, David called on his people whom he called “you his servants, the descendants of Abraham, his chosen ones, the children of Jacob” (Psa. 105:6) to praise the LORD their God.

The word “touch” in Psa. 105:15 (1 Chron. 16:22) connote the idea of causing them physical harm. It doesn’t in any way connote criticism or even rebuke for a wrongdoing by a leader. Therefore, the use of the phrase by modern-day pastors to threaten people not to ever talk against them amounts to an abuse of the verse.

Who were the anointed ones?

In the Hebrew Bible, known as Old Testament by Christians, kings and priests were anointed by pouring on their heads special anointing oil, made as prescribed by God in Exod. 30:22-25. Those anointed with the oil are consecrated or set apart for God’s service. The anointing was a symbol that God chose them as His servants. It is through the anointing that God possesses and empowers those He has chosen. Inanimate objects were also anointed, making them holy things. The word “holy” here means “set apart for use in God’s service.” See Exod. 30: 26-29. A typical example are the vessels used in the temple for the sacrifices. They are called “holy vessels” (1 Kings 8:4; 1 Chron. 22:19; 2 Chron. 5:5) because they are used wholly for the service of God. It is not because they are sinless; inanimate things cannot commit sin.

Those anointed in the Hebrew Bible included Aaron and his four sons as priests (Exod. 28:41; 29:7; 30:30-33; 40:13-15). Israelite kings were also anointed.  Saul, the son of Kish, was the first (1Sam. 9:27-10:1; 15:1, 17). David, his successor, was anointed three times. He was anointed by Samuel to replace Saul as king over Israel (1 Sam. 16:12-13). While in the waiting, the people of Judah anointed Him as king over Judah (2 Sam. 2:4). Later, he was anointed by the elders of Israel as the king over the whole twelve tribes of Israel (2 Sam. 5:3). There were other kings whose records of being anointed with oil are in the Bible. They included Solomon (1 Kings 1:32-39, 45) and Jehu (2 Kings 9:6-10), just to mention a few.  There is no known record of any of the patriarchs being anointed with oil. Neither was any found in regards to the prophets. Although God instructed Elijah to anoint Elisha as his successor, the record seen is that Elijah threw his cloak on Elisha (1 Kings 19:15-19). Thereafter, his cloak fell on Elisha on the day he was divinely transported through the sky (called heaven in KJV) to an unknown destination where he lived the rest of his life before he died (2 Kings 2:9-15; cf. 2 Chron. 21:12-15, John 3:13, Heb. 9:27, Heb. 11:13).

In summary, the anointed ones in the Hebrew Bible were priests and kings. Were they the anointed ones in Psa. 105:15 (1 Chron. 16:22)? They were not. The context in which the verse is found seems to point to Abraham and his early descendants, known as the nation of Israel. God indeed rebuked kings for Abraham’s sake. First was a Pharaoh of Egypt who took Sarah, Abraham’s wife (Gen. 12:14-17). Later, God rebuked Abimelech, the king of Gerar, for doing the same thing (Gen. 20:2-7). Isaac also lied to Abimelech, the king of Gerar, that Rebekah was his sister. But Isaac was the one who was rebuked by Abimelech (Gen. 26:6-11). We have seen from these accounts that kings were rebuked for Abraham’s sake. But David seemed to reckon him and his early descendants as the anointed ones in his psalm. His use of the words “mine anointed” can be interpreted as God’s “my chosen ones” (Psa. 105:6). This interpretationis supported by the translators of English versions suchas ERV, EASY, FBV, ICB, NCV, NET, and NLT.David recalled that God rebuked the foreign kings “when they were only a few people in number, very few” (Psa. 105:12; cf. Gen. 34:30 & Deut. 7:7, bold emphases are mine throughout). The term “anointed” in David’s psalm does not mean a priest or king who was anointed with oil. It connotes all the chosen people of God. What David was saying was God telling the foreign kings, “Do not hurt my chosen ones.”

Who is anointed in the New Testament?

In the New Testament, there is no record of oil being poured on the head of an apostle, pastor, bishop, evangelist, prophet, et alia. The holy spirit of God, which comes into any genuine Christian, is the anointing (1 John 2:27). New Testament believers are anointed with the holy spirit just as our Lord Jesus Christ was anointed with the holy spirit which came on him in the form of a dove on the day he was baptised on River Jordan by John the Baptist (Matt. 3:16; Acts 10:38). The anointing is the holy spirit of God, which fills the hearts of all genuine believers, whether or not they are apostles, bishops, pastors, evangelists, elders, lay men or women. The anointing is what most Christians know as the baptism with the holy spirit. Apostle Peter said, “The promise [of God pouring out His spirit on all people, vv. 16-18, 38] is for you and your children and for all who are far off – for all whom the Lord our God will call” (Acts 2:39 NIVUK, words in square brackets are mine throughout).

Apostle Paul told the Corinthian believers this: “Now it is God who makes both us and you stand firm in Christ. He [God] anointed us, (2 Cor. 1:21 NIVUK).

Here, Paul made the believers in Corinth to know that God is the one who anointed both the Corinthian believers and themselves who preached the message of Christ to them. See also Acts 10:45; 1 Cor. 3:16; Rom. 8:9. It is a gross error to think or say that it is only the apostles, bishops, or pastors that are anointed in the Church of God. The truth made known in the Bible is that anyone who is baptised with the holy spirit of God is an anointed person.

Another text that affirms this fact is found in 1 John 2. A part of it reads, “But you have an anointing from the Holy One [God], and all of you know the truth… [26] I am writing these things to you about those who are trying to lead you astray. [27] As for you, the anointing you received from him [the Holy One, God] remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit – just as it has taught you, remain in him.” (1 John 2:20, 26-27 NIVUK).

Who did the apostle refer to as the anointed ones in this place? They were the members of the churches spread across the interior of Asia Minor, whom some false teachers were trying to lure away from the truth they have been taught. He referred to them as “my little children” (2:1; 3:18), “little children” (7 times), “brethren” (4 times), “fathers” (twice), “young men” (twice). The apostle probably used these terms because he knew that his addressees had different levels of Christian experience. But despite the fact that some were new converts while some have been grounded in the faith, they have been anointed by God. There were no mixed multitudes in the first century churches. Only those who genuinely received the gospel and repented of their sins were baptised and added to the church (Acts 2:41, 47; 5:14).

Apostle John wrote to believers whom he said had been anointed by God with His holy spirit. It is very clear from the New Testament that it is not pastors alone that are anointed in the true church of God.

The Appeal to Romans 14:4

A verse that is now often quoted by Pentecostal pastors who think no one should criticise them is Romans 14:4, which says, “Who are you to judge someone else’s servant? To their own master, servants stand or fall. And they will stand, for the Lord is able to make them stand.” (Rom. 14:4 NIVUK).

To them, whatever they do or teach should not be criticised by anyone. They say they are being judged when they are called out for their wrongdoings or false teachings. One of them wrote in his daily devotional these words: “Leave the judgement of anointed ministers who cheat you to God” – Open Heavens Daily Devotional, Monday, April 8, 2024.

But what Apostle Paul wrote in Rom. 14:4 has nothing to do with telling fellow believers, including ministers, the truth about their wrongdoings or their false doctrines. If their twisted understanding of the verse were correct, Paul himself would have been guilty of what he wrote in this verse. This is because Paul openly rebuked Apostle Peter when he observed that Peter’s hypocrisy led other Jewish believers, including Barnabas, into the same hypocrisy (Gal. 2:11-14).

Paul did not stop with Peter. He instructed young Timothy, the first pastor of the church in Ephesus, to publicly rebuke elders who sin to serve as a deterrent to others. He wrote, “Do not listen to [entertain, act upon] an accusation against an elder unless it is confirmed by two or three witnesses. [20] Those [elders] who sin should be reprimanded in front of the whole church; this will serve as a strong warning to others. (1 Tim. 5:19-20 NLT).

The elders were the leaders [of the church] (1 Tim. 5:17), and they were called bishops (1 Tim. 3:1, 2; Tit. 1:7), overseers (Acts 20:28), shepherds (or pastors) (Acts 20:28). These titles mean the same thing. No one was known as “General Overseer” or “General Superintendent” in the Bible. Neither did any overseer in the Bible exercise control over many churches at the same time, as if he were an emperor.

What Apostle Paul meant in Romans 14:4 can be understood by reading verses 1 to 3. He meant that we should not judge one another on dietary rules that were in the Mosaic law. Jesus Christ himself said that what goes into the stomach and is passed out as faeces cannot make anyone unclean (Matt. 15:10-11, 17-20; Mark 7:18-23). And Apostle Peter was told, “What God has made clean, you must not call profane.” (Acts 10:15).

Paul told Timothy, “Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, [2] speaking lies in hypocrisy, having their own conscience seared with a hot iron, [3] forbidding [others] to marry [forced celibacy], and commanding [people] to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. [4] For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; [5] for it is sanctified by the word of God and prayer.” (I Tim. 4:1-5 NKJV).

However, this does not mean that a believer can eat foods he knows have been offered to idols. The apostles have expressly forbidden this, according to the authority given them by Jesus Christ. See Acts 15:28-29, Matt. 16:19, Matt. 18:18, and 1 Cor. 10:20-22.

Can Pastors be Criticised, Corrected, or Rebuked?

Apostle Paul told Timothy not to talk rudely to the older people in his church just because he is their pastor but to treat them respectfully as fathers and mothers (1 Tim. 5:1-3). Paul went on to instruct him to ensure that he always applied the biblical witness law (as given in Deut. 19:15; 17:6; Num. 35:30; Matt. 18:16; John 8:17; 2 Cor. 13:1) whenever an accusation was brought against an elder (1 Tim. 5:19). This should not be interpreted to mean that Paul was saying that Timothy could take action on an allegation brought by one person against anyone who was not an elder. In all cases, the witness of only one person would not suffice. Paul specifically addressed how Timothy should relate with the elders of the church in chapter 5. Therefore, the fact that he said more than one witness was needed to prove the guilt of an elder does not mean that the same number of witnesses were not needed to prove the guilt of anyone who was not an elder.

In verse 20, Paul instructed Timothy thus: “Publicly rebuke those who sin, so that the rest will be afraid” (1 Tim. 5:20 CSB).

Here, anyone who sins is to be publicly rebuked. This verse follows from verse 19, which means that Paul meant that elders who sin should be rebuked publicly. This instruction agrees with the public rebuke he gave Peter when Peter was caught in hypocrisy (Gal. 2:11-14).

There is no biblical support for the teaching that a church leader of whatever position or title cannot be critiqued, questioned, or called to order whenever he does what is wrong or teaches a false doctrine. All the pastors who always say, “touch not my anointed” whenever they are criticised are committing spiritual abuse. They make themselves religious tyrants. There is no one in any true church of God who is above constructive criticism or questioning.

God said, “I am the LORD, I do not change” (Mal. 3:6a). He used a donkey to rebuke Balaam, the powerful seer. He can use anyone and anything to correct, criticise, or rebuke any of His anointed servants. It, therefore, amounts to a display of scriptural ignorance when a pastor says “touch not my anointed and do my prophets no harm” when he is called out about his questionable conduct or false teachings.

Besides Peter, who was rebuked by Paul, many anointed men of God have been criticised or rebuked by men, some of whom were inferior to them. Here are a few examples:

1. David, who was anointed three times, was criticised by Joab for wanting to take a census of Israel’s fighting men. David refused to listen to him. The result was the death of 70,000 men of Israel (2 Sam. 24:3-4, 15; 1 Chron. 21:3-4, 14).
2. The same Joab, who was not anointed, rebuked anointed King David when David exhibited a lack of care for his loyal fighters who risked their lives and helped him to defeat Absalom who overthrew him and went into battle against him (2 Sam. 19:5-7).
3. Jehoshaphat, an anointed king of Judah, was upbraided by Jehu, the son of Hanani, a seer, for joining forces with Ahab, the king of Israel (2 Chron. 19:1-3).
4. Peter once rebuked the Lord Jesus Christ without having a full grasp of the eternal purpose of the death of Jesus Christ (Matt. 16:22; Mark 8:32). Jesus immediately gave Peter a counter-rebuke for trying to go against God’s divine purpose, thus making Peter a satan (meaning an adversary) at that moment of time (Mark 8:33).

We see from these examples that there is no scriptural support for any pastor to claim immunity to criticism or correction by citing Psa. 105:15. The term “my anointed ones” simply means “my chosen people” and “touch not” means “do not harm or kill” my chosen people. The term “my anointed” used by David in Psalm 105:15 (1 Chron. 16:22) does not particularly refer to people who are literally anointed with God’s anointing oil. Any overbearing pastor who lays claim to this verse as a defence against criticism only exhibits his lack of biblical insight and should not be regarded as one rightly dividing the word of truth.

Conclusion

Let our pastors stop vaunting themselves as if they are the only ones who are God’s anointed. All of God’s chosen people who have the spirit of God dwelling in them are God’s anointed. Our pastors should also be bumble enough to receive correction from anyone, no matter the position of the one giving the correction. God used a donkey to rebuke Balaam. The same God, the Almighty, can use anyone to correct any pastor or prophet.

As long as criticisms are not done with malice, they should be accepted by those being criticised. God wants us to correct one another. No one, except God, is infallible. Any preacher who does not want to be criticised is foolish. We must all accept that constructive criticisms should be taken as judgments, which make us better Christians.