The ambiguous ως περιστεραν, “like a dove” of
Mark’s account (comes down like a dove, looks like a dove, or even is a dove? Is
resolved clearly by Luke in terms of visual form. His use of ειδει, “form,” may have
been influenced by Mark’s ειδεν, “he saw.” Luke introduces ειδος, “form,” again in
Luke 9:29 where the visible form of Jesus’ face is in question. Where the
Markan text could be taken as speaking of the Spirit “incarnated” as a dove, Luke
stands over against this possibility: both σωματικω, “bodily,” and ειδει, “form,” are
indicators of the language of appearances; and coming after ειδει, ως can only be
understood as language of approximation, not of identification.
The dovelike visual
form of the Holy Spirit is puzzling. The origin of this symbolism is yet to be satisfactorily
explained. Important for Luke may be the contrast between the harshness of the
fiery purging role anticipated by the Spirit by John (Luke 3:16) and the gentleness
of the dove, which suits between the tempter of Jesus’ actual ministry of
restoration. Luke clearly understands this coming of the Spirit as an anointing
to be equated with that of Isa 61:1 (Luke 4:18; Acts 10:38). The change from
Mark’s εις αυτον, “[in] to him,” to επ’ αυτον anticipates Luke 4:18. The role of the
Spirit here and the link to Isa 61:1 strengthen the case for connecting the
words of the voice from heaven with Isa 42:1. There is nothing to suggest that
a paradigm baptism with the Spirit is intended. This is an activity of and
not to the coming one. (John Nolland, Luke 1-9:20 [Word Biblical
Commentary 35A; Dallas: Word Books, 1989], 161)
