1 & 2 Thess.
1 & 2 Timothy
1 & 2 Peter
Gifts of the Spirit
Exposition of The Spirit in Luke
John the Baptist was a prophet (Luke 1:76; 7:28) who exercised the Holy Spirit gift of prophecy to such an extent that all Judea and Jerusalem came out to hear him.
This was a partial fulfillment of Malachi 3:1; 4:5-6.
If we compare this to the similar words of 2:40 we see that this refers to the gift of wisdom. (cf. 1:15).
Verse 25 says the Holy Spirit was upon him and v.26 says that he had received a revelation. Probably Simeon received another revelation, which enabled him to be in the temple at the time Mary entered with the child Jesus. He then utters prophetic words about Christ indicating that the revelations came to him by the gift of prophecy.
See notes on 1:80 where similar words are used about John. It seems clear that God imparted an increasing amount of the gift of wisdom (1 Cor. 12) to him. The word translated "filled" (AV, RSV, MARS) is pleroo and is a cognate of the word used in 1:15, 41, 67 and especially in Acts to describe baptism of the Holy Spirit.
These words are not found in the following Greek manuscripts: Sinaiticus, Alexandrinus, Vaticanus, Ephraemi, Regius, Sangallensis. Tichendorf, Tregelles. RV, RSV, NASB and NEST also omit.
If retained, the meaning is the same as in 1 John 4:1-6 i.e. persons who had the Spirit. The disciples did not understand the use to which the Spirit was to be put at that particular phase of the work. It was to be used to offer salvation, not to execute judgement on unbelievers.
Ü All the Critical Texts agree in omitting 9 occurrences (or substituting another reading): Luke 2:40; 9:55; Acts 18:5; Rom. 8:1; 1 Cor. 6:20; Eph. 5:9; 1 Tim. 4:12; 1 Pet. 1:22; 1 John 5:7, and in adding 3: Acts 4:25; Phil. 4:23; Rev. 22:6. This evidence is not necessarily conclusive because most if not all of these are not based on the Textus Receptus.
(cf. Matt. 11:25). Exposition here is difficult because it appears that editors have tinkered with the text. The Expositors Greek Testament text does not have "the Holy" in it and agrees with the AV and RV. Several manuscripts appear to have added these words and modern editors accept them.
Jesus was rejoicing that the gospel was revealed to babes (childlike in attitude) rather than the "wise". "In Spirit" could mean "mind".
1A That this applies to us must be shown by the one who affirms. If he applies this to us, then he is a hypocrite if he possesses more than one coat and has not sold all that he has and given to the poor.
B Matt. 7:11 (the parallel passage) reads: ". . . give good things to them that ask Him", but what better thing is
there than to be brought into harmony with the spirit of God, so as to reflect His Mind rather than the mind of the flesh,
and have an understanding of His ways and the end He prepares for those who love Him? To receive the Holy Spirit does not
necessarily mean to be infused with power which enables men to speak with tongues; nor is it to have an inner guidance or
illumination. It is to receive the communication of Godís Mind by whatever means He chooses, and the essential means for
us is His Word.
C cf. notes on John 4:10 and especially 7:37-39.
It seems clear that this woman had been "bound" by sin (Satan) (v.16). In other words this physical infirmity had been the result of the action of the spirit gift of miracles of judgement1. Because it had been inflicted by the Spirit it is termed "a spirit of infirmity". Christ removed this curse by a reversal of the infirmity through a similar gift. The authority to inflict disease and death or release from this was Christís, and he carried out this binding and loosing after his ascension either directly as on Paul (2 Cor. 12:7) or through the Apostles on others.2
1 See Section D - Miracles.
2 See Acts 5:1-10; 1 Cor. 5:3-5.