The passage
      v36-37. Jesus appears to his disciples and on seeing him, they react in fear. It may be that by just appearing in their midst, the disciples are shocked, but it is possible that there is something about Jesus that takes their breath away. Note that the phrase "and he said to them 'Peace be with you'", is probably not part of Luke's gospel, but is rather drawn from John's gospel, Jn.20:19.
      v38-40. Luke emphasizes that Christ's appearing is not ghostly - not just in spirit. This is the real flesh and blood Jesus, although now resurrected and thus transformed. Jesus' comment to Mary of Magdala, "I have not yet returned to the Father", may imply that his glorification is not complete till after the ascension, Jn.20:17. Note, v40 is not found in some ancient manuscripts and may also be drawn from John's gospel.
      v41-43. Fear turns to joy. It is difficult to understand why Jesus would ask for food when he obviously didn't need it. Luke probably uses the incident to emphasize the bodily presence of Jesus to his Gentile readers. Jesus may also be bringing his overly enthusiastic disciples back to earth.
      v44. Jesus reminds his disciples that everything that has transpired, from his birth to his resurrection, has served to fulfill the Old Testament prophecies concerning the promised messiah. All three areas of the scriptures speak of Christ: the law, the prophets and the writings.
      v45-47. Luke gives us a summary of this prophetic truth now fulfilled in Jesus. The messiah will suffer and die, but rise again, and as a consequence, forgiveness of sins is offered to all who repent, both Jews and Gentiles.
      v48-49. Jesus had opened their eyes to the meaning of the scriptures and now he promises his disciples that as "witnesses of these things" they will be supported by the presence and power of the Holy Spirit. What they must do now is wait in Jerusalem for this "power from on high."
      v50. Jesus and his disciples move out from Jerusalem to the vicinity of Bethany. Here, he blesses them in a typically priestly manner. This images Christ's present priestly role, cf. Heb.8:1ff.
      v51. Although often taken as an ascension scene, Jesus' "withdrawal" is more likely the same as in 24:31. The phrase "carried up into heaven" is not found in some of the key manuscripts. It is more likely that Luke has ended his gospel with a resurrection appearance and commissioning.
      v52. The disciples then return to Jerusalem. The phrase "they worshiped him" is probably another addition.
      v53. The disciples continued together in prayer, worshiped at the Temple, and waited for the promised blessing from on high.

All shook up
      Fear is a very real feeling. There are some people who are oblivious to fear, but for most of us, fear is an ever-present experience. Sometimes it sharpens our response, but most times it debilitates us.
      In this last recorded appearance of Jesus to his disciples in the gospel of Luke, we see the disciples overcome by fear. Actually, the word chosen by Luke means something like, "shaken up". Jesus "stood among them" and they were "terrified", to say the least.
      It would be unfair to criticize the disciples for their fear. It wasn't an issue of little faith. They were happily minding their own business and then, all of a sudden, Jesus was standing in the midst of them. That's shock enough, but maybe they thought he was a ghost, or maybe there was something unusual about the risen Jesus. Anyway, Jesus didn't leave them in a state of shock. He brought them down to earth.
      The first steadier is a simple request for some food. What we have here is another example of incarnational theology. Jesus is not above us or beyond us. He took upon himself human flesh, with all its frailty, and that flesh was resurrected. Jesus was no ghost; he certainly didn't need to eat, but he still could, and most likely enjoyed it. So, in this little act, Jesus the risen Lord demonstrates that he is still one with us.
      The second steadier came in the form of a repeated truth, a kind of creed. In fact, it became the basis of the great creeds of Christendom. In substance, Jesus' exposition of fulfilled prophecy is the gospel - Jesus in his life, death and resurrection gains for us forgiveness of sins, and this for the asking. There is comfort in the restating and reaffirming of these truths. So, Jesus draws the disciples back to substantial truth.
      The third steadier is the allocation of responsibilities. There is an old tactic, often used in the local church, that serves to include new members into its life. The trick is to give the new member a job - a responsibility that is theirs and which properly reflects their abilities. For the disciples, it was no new job. All that Jesus did was to restate the job description and widen the target group. They were to be witnesses of the gospel, not just to Israel, but to all people. Of course, this responsibility is ours as well.

v37
      ptohqenteV (ptoew) aor. pas. part. "they were startled" - having been startled, terrified, alarmed, frightened. The two descriptive adjectival participles, "having been startled", and "having been afraid", have a similar meaning and are placed together for emphasis. "They shrank back in terror", Phillips.
      pneuma (a atoV) "a ghost" - a spirit. Here in the sense of a disembodied person, "apparition", "ghost".

v38
      tetaragmenoi (tarassw) perf. pas. part. "troubled" - [why] having been disturbed, agitated, shaken up, alarmed. The participle with the present tense of the verb to-be forms a periphrastic perfect, "[why] have you been troubled ..." It is possible to criticize the disciples for their seeming lack of confidence in the presence of the risen Christ, but "such criticism seems perverse. Even if the clearest warning has been given, the surprise and alarm are natural in the presence of a visitant from another world," Luce.
      dia ti "Why" - The construction is used to emphasize the question.
      dialogismoi anabainousin en th/ kardia "[why] do doubts rise in [your] minds" - [why] doubts arise in the hearts [of you]. The reasoning of the inner person, for a Jew, took place in the heart, although we identify the center reasoning as taking place in the mind. "Why do you let doubts invade your minds?", Barclay.

v39
      Only here is the resurrected body of Christ described in terms of flesh and bones. This serves to defy the idea that Jesus was a mere apparition. Yet, it does not counter the fact that Jesus could appear in a locked room, that the resurrected body is the human body transformed. Jesus' enigmatic statement to Mary, recorded in John's gospel, "don't touch/hold me, I have not yet ascended to the Father", may indicate that the transformation was not yet complete. The vision of Paul on the road to Damascus is more in keeping with the transformed, ascended, glorious Christ.
      idete (eidon) aor. imp. "look" - you see."Examine my hands and feet."
      autoV "myself" - Emphatic. "It is really me."
      yhlafhsate (yhlafaw) aor. imp. "touch" - touch, feel [me]. A rare word in the NT. "Handle me."
      oJti "-" - that. This second hoti could be causal, "because a ghost ...", or epexegetic as NIV, "handle me, check me out, I mean, a ghost does not have ..."
      pneuma (a atoV) "ghost" - spirit, in the sense of an independent expression of a person after their death. By saying he is not such a spirit, Jesus is not implying that ghosts necessarily exist. "An incorporeal being", Abbott-Smith

v40
      This verse is not found in some manuscripts.
      eipwn (eipon) aor. part. "when he had said" - having said. The participle is probably temporal, as NIV.

v41
      apistountwn (apistew) pres. part. gen. "while [they still] did not believe" - disbelieving [them]. The participle is a genitive absolute, usually temporal, as NIV, although causal is possible; it was "because" they did not believe that he "asked them, ..." "Disbelieve" may not mean faithless or sceptical, but with "amazement", "dumbfounded", NJB, it may lean toward "incredulous". "While they thought it was still too good to be true", Barclay.
      qaumazontwn (qoumazw) pres. part. gen. "amazement" - [from joy and] being amazed. The participle is probably functioning as a substantive, so NIV, although where is the article? The gentitive is caused by the preposition. Possibly a genitive absolute, therefore temporal, "while they did not believe and were lost in amazement, because of their sheer joy, Jesus asked them ....." The disciples were "dumbfounded", overwhelmed in amazement by the presence of a spiritual manifestation of Jesus. It is probably for this reason that Jesus asks for some food. As to the deception of asking for food when he didn't actually need any, "is there any deceit in taking food, which one does not want, in order to put others, who are needing it, at their ease?" Plumber. Note, some manuscripts add "and of a honeycomb", but this is possibly a later addition, given that honey was used in the early church in the liturgy of the sacraments. Of course, just because Jesus doesn't need to eat doesn't mean he can't enjoy a meal.

v42
      optou adj. "broiled [fish]" - broiled, backed, cooked, roasted, grilled.

v43
      enwpion + gen. "in their presence" - before, in front of. Jesus may have had a meal with the disciples, but this is not the point Luke is making. Jesus, the resurrected Lord, ate in their presence, before their very eyes. Jesus "ate it as they watched", CEV.

v44
      Eipen de proV outouV "He said to them" - Some suggest that this phrase introduces a new incident, possibly Jesus' farewell words to his disciples just before the ascension. The argument can be sustained, but probably the words introduce an immediate sequel.
      wJn sun uJmin "while I was still with you" - [still/while] being with you. The participle of the verb "to be" probably forms a temporal clause, as NIV. "Being with you" over the period of the last three years, not just now. Jesus has always been just a visitor with us. The good news is that we can now visit with him.
      dei "must" - it is necessary. A divine necessity that is driven by a divine plan revealed in the scriptures. "Had to happen", CEV.
      plhrwqhnai (plhrow) aor. pas. inf. "be fulfilled" - to be fulfilled, completed. The infinitive, forming a noun clause, subject of "is necessary / must." The gospel begins with the statement, "the time is fulfilled", that is, the promises in scripture concerning the coming messiah and his kingdom are now being realized in the person of Jesus Christ, and therefore, "the kingdom of God is at hand." "Must come true", Barclay.
      ta gegrammena (grafw) - perf. pas. part. "that is written" - the things having been written. Substantive participle. Often used in the perfect of binding legal documents, the authority of which cannot be questioned. Such was written of Jesus in the scriptures.
      yalmoiV (oV) "Psalms" - psalms. Given that Jesus mentions "the Law of Moses" and "the Prophets" it is quite possible that the third section of scripture, namely "the Writings", which includes the Psalms, is intended.

v45
      dihnoixen (dianoigw) aor. "he opened" - he opened up, revealed. Sometimes argued as the giving of the Spirit in line with the giving of the Spirit in John's gospel, Pentecost being the empowering of the Spirit. This is unlikely. Either a spiritual gift of understanding, or a simple explanation of how the scriptures are fulfilled in him; "he explained everything to them so that they were able to understand the scriptures", Barclay, cf. CEV.
      tou sunienai (sunihmi) pres. inf. "so they could understand" - to understand. The articular infinitive forms either a purpose clause, "in order to understand", or a consequence/result clause, "such that they understood the scriptures". "So that they could understand the scriptures", Phillips.

v46
      oJti "-" - that. Introducing direct speech, what Jesus said.
      ouJtwV "this is what [is written]" - thus. Either referring to the content of the scriptural teaching concerning Christ, as NIV, "so this is what is written", cf. Fitzmyer, or possibly causal, "because the scripture must be fulfilled", Bock.
      paqein (pascw) aor. inf. "will suffer" - to suffer. As with "rise" and "will be preached", the infinitive is used to indicate indirect speech and is best translated in the future tense. Luke here gives a summary of the scriptural teaching concerning the messiah - he suffers, rises and is proclaimed to all peoples.
      anasthnai (anisthmi) aor. inf. "rise" - to rise again = will rise. The resurrection is always difficult to source in scripture. Acts refers to Ps.16:10 and 110.1. Biblical theology is the key to sourcing the scriptural support for the resurrection of the messiah. The messiah is representative Israel and his resurrection constitutes the enlivening, reconstitution of faithful Israel, as promised in scripture. Christ, as the representative remnant, God's elect, subjected to the bondage of death (Egypt), now, through the cross/suffering (Exodus), gains eternal glory (the promised land).
      th/ trith/ hJmera/ dat. "on the third day" - Dative of time.

v47
      metanoian (a) "repentance" - Biblical repentance is not so much a feeling sorry, or even a new-year's resolution to behave properly, but is a change of will or direction, a turning from self to Christ.
      eiV afesin (iV ewV) "and forgiveness [of sins]" - [repentance] to/for forgiveness [of sins]. The heart of the gospel. Repentance "which leads to the forgiveness of sins", Phillips.
      khrucqhnai (khrussw) aor. inf. "will be preached" - to be preached, proclaimed. The proclamation of God's mercy to the nations fulfills the third element of the promised blessings to Abraham. "And repentance for the forgiveness of sins will be proclaimed to all people of every nation"
      epi tw/ onomati autou "in his name" - upon the name of him. The name is the person. Christ is the divinely appointed messiah, thus, on the basis of Christ's authority ("his name") a disciple can offer forgiveness of sins to all who repent. "On the basis of (all that) his name (implies)", Plummer.
      arxamenoi (arxw) aor. part. "beginning [at Jerusalem]" - having begun [from Jerusalem]. The participle is adverbial, modal. Best understood as "the mission will start in Jerusalem."

v48
      uJmeiV "you" - Emphatic position. "You are the ones who must bear witness to both my crucifixion and my resurrection."

v49
      egw pres. pro. "I" - Emphatic. That Jesus here does the sending touches on the age old debate as to whether the Spirit proceeds from the Father alone, or the Father and the Son. At least we can say here that Jesus has authority when it comes to the Spirit's sending, or at least, the Spirit's distribution.
      apostellw pres. "am going to send" - I send. The present tense is obviously futuristic, but primarily expresses continued action, ie. the bestowal of the gift is ongoing.
      ef (epi) prep. "-" - to / on / into [you]. Clearly, the gift of the Holy Spirit is in mind; "I will send down on you", Moffatt.
      thn epaggelian (a) "what [my Father] has promised" - the promise. Obviously the substance of the promise, as NIV. "I'm going to send you the gift my Father has promised", Barclay.
      kaqisate (kaqizw) aor. imp. "stay" - sit, remain, continue. "Stay for a period of time."
      eJwV ou + subj. "until" - Forming an indefinite temporal clause.
      endushsqe (enduw) aor. pas. subj. "you have been clothed with" - you may be clothed, dressed. Descriptive language of the gift of the Spirit, although some contend otherwise. "Armed with", REB; "endued with", Moffatt; "given", CEV.
      dunamin (iV ewV) "power" - Sometimes translated as a definite noun. Is this a gift of power or a gift of the powerful one? As far as the fulfilment of scripture is concerned, the promise of the new covenant is more the gift of the divine presence than divine power, although the language does reflect a believer's renewal and gifting for service. "The power", NJB.

v50
      eJwV proV "to the vicinity of" - as far as to, to the neighborhood of, over against. Possibly, "in the sight of."
      eparaV taV ceiraV "he lifted up [his] hands" - having lifted up the hands. The participle is possibly temporal. Given that this is the Jewish stance for prayer, we may simply say that, "he prayed for them."
      euloghsen (eulogew) aor. "he blessed [them]" - And "called God's gracious power upon them", TH.

v51
      diesth (diisthmi) aor. "he left [the]" - he went away, moved on, went on, departed [from them]. A rare word with an unclear meaning. This incident is usually depicted as Jesus ascending on a cloud with hands raised for blessing. The verb indicates nothing as to how Jesus departs; he just went away. Luke describes the ascension in Acts 1:9. The verbs imply upward movement, but is it Jesus himself going upward or is it the cloud/mist which has "hid him from their sight"? It is quite possible that Jesus is enveloped in a cloud, obviously the shechinah glory representing the presence of the divine, and that the cloud then ascends, or better, drifts away.
      kai anefereto ein ton ouranon "was taken up into heaven" - Arguments abound as to why some manuscripts have this clause, while others don't. Some argue it was removed to deal with a contradiction between the gospel and Acts. Others argue it was added when the gospel was separated from Acts. If added, which seems likely, then what we have here is a resurrection appearance which ends with Jesus leaving his disciples. This serves as the end of the gospel, with the ascension being described in the first chapter of Acts.

v52
      proskunhsanteV (proskunew) aor. part. "they worshiped [him]" - having did obeisance, homage, devotion, bowed before. Not found in all manuscripts. The word always carries the sense of obeisance, so "they knelt in worship", Barrett.
      meta caraV megalhV "with great joy" - with joy great. "They returned to Jerusalem and were very happy", CEV.