What does ‘touch not my anointed’ mean?
Question 09114
“Touch not my anointed” is quoted with surprising frequency in certain church circles as a warning against criticising or questioning Christian leaders, pastors, or prominent figures. The appeal is almost invariably a misuse of the text, and understanding what the passage actually says is important both for good biblical interpretation and for healthy church life.
What the Text Actually Says
The phrase is drawn from Psalm 105:15, which has a precise parallel in 1 Chronicles 16:22: “Touch not my anointed ones, do my prophets no harm!” Psalm 105 is a celebration of God’s faithfulness to Israel throughout history, recounting the covenant with Abraham, the time the patriarchs spent as strangers in Canaan, the descent into Egypt, the plagues, and the Exodus. The verse in question appears in a section describing how God protected Abraham, Isaac, and Jacob as they wandered through Canaan before the nation of Israel came into existence.
“My anointed ones” refers to the patriarchs themselves. “My prophets” refers to the same individuals understood as recipients of God’s direct covenant communication — people to whom God had spoken and made binding promises. The protection being spoken of is God’s providential preservation of the patriarchal families as they lived as vulnerable strangers among the Canaanites. He rebuked kings on their behalf — as in the episode with Abimelech in Genesis 20 — and ensured that no human power could cut off the line of covenant promise before it reached fulfilment in the Exodus and beyond.
The Misapplication and Why It Matters
This text has nothing to do with Christian leaders, ministers, or anyone holding authority in the church today. Applying it as a shield against scrutiny is a misuse that functions as a silencing mechanism. By claiming that criticism of a leader constitutes “touching God’s anointed,” the argument places the leader beyond accountability — which is precisely the opposite of what the New Testament requires.
The New Testament is explicit that leaders are accountable. Paul rebuked Peter to his face when his conduct was inconsistent with the gospel (Galatians 2:11–14). Timothy receives instruction that accusations against elders are to be handled “in the presence of all” so that the rest may stand in fear (1 Timothy 5:20). The Bereans were commended, not rebuked, for testing Paul’s own teaching against Scripture (Acts 17:11). Healthy accountability within the body of Christ is not an act of aggression against God’s anointed — it is the normal functioning of a community shaped by truth and love.
There is a genuinely distinct New Testament sense in which Christians are God’s anointed: “it is God who establishes us with you in Christ, and has anointed us” (2 Corinthians 1:21); “you have been anointed by the Holy One” (1 John 2:20). But this anointing is applied to all believers, not to a special class of leaders set above the reach of question. Every member of the body of Christ is anointed by the Spirit. If “touch not my anointed” were a general protection from scrutiny, it would apply to every believer equally — which would make the entire New Testament teaching on mutual accountability, rebuke, and discipline incoherent.
So, now what?
The right posture toward Christian leaders combines genuine respect and honour with readiness to test what they teach against the Word. Hebrews 13:7 calls believers to remember those who led them and to imitate their faith; Hebrews 13:17 calls for submission to those who watch over souls. These are real obligations. But genuine honour and genuine accountability belong together. A leader who reaches for Psalm 105:15 to deflect examination has misread the text, misunderstood biblical leadership, and substituted a prooftext for the servant posture that Christ modelled and commanded (Mark 10:42–45).
“Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.” Hebrews 13:7