Luke 24:38

Luk 24:38. Διαλογισμοἰ, thoughts) The Lord throws open their thoughts.—ἀναβαίνουσιν, rise up) A well chosen phrase. Our thoughts are hidden from us, before that they rise up.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_24:38. Wherefore arise thoughts in your heart? i.e., wherefore have ye not immediately and without any consideration (see on Php_2:14) recognised me as the person I am?

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 24:38 . τί τεταραγμένοι ἐστέ ; why are ye disturbed? or about what are ye disturbed? taking τί as object of τεταρ . (Schanz).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Divers and doubtful thoughts which fall oft into men’s heads, when any strange thing falleth out, whereof there is no great likelihood.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(38) Why are ye troubled?—The question has a singular interest as witnessing to the identity of character, if one may so speak, of the risen Lord with all that had belonged to His humanity in the days of His ministry. He, too, had known what it was to be “troubled in spirit” (Joh_11:33; Joh_12:27; Joh_13:21), and out of that experience had grown the tender sympathy which showed itself in the words addressed to the disciples, “Let not your heart be troubled” (Joh_14:1). Now they had a trouble of a different kind, and still, as before with the two who were on their way to Emmaus, He seeks to calm and sustain them. He knows even the unuttered thoughts and questionings that are rising in their hearts.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

38. thoughts] Rather, reasonings.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when he had thus spoken,.... And put them into a method of satisfying themselves by their senses:

he showed them his hands and his feet; that is, he held them forth to be seen and handled by them, which no doubt they did; and which were the infallible proofs by which he showed himself alive to them after his passion; and by which they knew the truth of his incarnation, or that he assumed a true and real body, and of the resurrection of the same body; see Act 1:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?

Ver. 38. Why do thoughts arise] How easily can the Lord trouble us, by turning our own thoughts loose upon us.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Why are ye troubled? - Why are you alarmed or frightened?

And why do thoughts ... - The word “thoughts” here means “doubts” or suspicions. It is used in this sense also in 1Ti 2:8. The doubts which they had were whether he was the Christ. He reproves them for doubting this; for,

The Scriptures had foretold his death; He had himself repeatedly done it; and, They had now the testimony of Peter that he had seen Jesus alive, and of the angels that he was risen. After all this evidence, Jesus reproves them for doubting whether he was truly the Messiah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If either the papists or the Lutherans could show us Christ’s hands or feet, while they impose upon us to believe that Christ’s body is really present at or in the Lord’s supper, they would not so fright us, nor make so many thoughts arise in us, as they do, about their apprehensions of the nature of a body. But while the papists allow us to handle and to taste the bread, and we find no such things, and the Lutherans suffer our eyes to be open, and we can see no such things, we cannot but conclude, that the body of Christ which they talk of must certainly be a spirit, which (according to our Saviour’s notion) is a substance which hath neither flesh nor bones, as we see the body they would have us to believe hath not; that is to say, that the body they talk of is no body. Our Saviour here proveth that it was his true body, which appeared to them, because,

1. It had integral parts, hands and feet.

2. Because it might be seen.

3. It might be handled.

4. It had flesh and bones, which a spirit hath not.

Then he shows them his hands and feet. So then our Saviour did not think that the judgment of our senses was to be rejected, concerning the nature of bodies, and his body in particular, and that in its state of exaltation, when it was raised from the dead; Do any of them say that Christ’s body here came through the door, or it could not have been here? How shall that be proved? We can easily tell them how his body might be in the midst of them, though it were not discerned while he was there; even as the eyes of the two disciples were held, Luk 24:16, that they could not discern Christ, so the eyes of the disciples might be held now, till he was in the midst amongst them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And he said unto them, Why are ye troubled t and why do thoughts arise in your hearts? He had just given them. his peace. He proceeds further to allay their fears. Before showing them his pierced hands and feet and side, before eating in their presence, he addresses these comforting words to them: "See," he seems to say, "I give you my peace: why are ye troubled? why do you allow perplexing, harassing thoughts to arise in your hearts? The past is forgiven and forgotten." "I come not," as Stier beautifully suggests, "as a wrathful Judge to reckon with you for your unbelief and unfaithfulness. I bring to you (and all the world) from my sepulchre something very different from up-braidings."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Why are you troubled?

Jesus uses a question to comfort them. AT: "Do not be frightened." (See: Rhetorical Question)

Why do questions arise in your heart?

Jesus uses a question to mildly rebuke them. Jesus was telling them not to doubt that he was alive. The word "heart" is a metonym for a persons' mind. AT: "Do not doubt in your minds!" or "Stop doubting!" (See: Rhetorical Question and Metonymy)

Touch me and see ... see me having

Jesus asks them to confirm by touch that he is not a ghost. It may be helpful to combine and reorder these two sentences. AT: "Touch me and feel that I have flesh and bones that a ghost would not have"

flesh and bones

This is a way of referring to the physical body.

his hands and his feet

It is understood that his hands and feet contained the nail marks from his crucifixion that would prove it was really Jesus. This can be made explicit. AT: "the wounds in his hands and his feet"

translationWords

trouble

spirit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

38. διαλογισμοί. ‘Reasonings.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

38.] διαλογ., not merely ‘thoughts,’ as E. V., but questionings.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

38. τί … καὶ διά τί. So in א A C Γ Δ Λ * Π, quid … et quare, a b c e f ff2l Syr-Cur. “Why … and wherefore” RV. But D L have τί … ἵνα τί, and B L2 τί, … τί, Syr-Sin. has Why … why, Tert. quid … quid. Vulg. inaccurately omits the second quid.

άαβαίνουσιν ἐν τῇ λαραδιάᾳ ὑμῶν. So A * (?) B D, in corde vestro (a b c e ff2 l. Sah. Aeth.); for which ἐν ταῖς καρδίαις ὑμῶν (א A1 L C X Γ Δ etc.), in cordibus vestris (f Syr-Sin.), is an obvious correction. Vulg. is again the least accurate with in corda vertra. Nowhere else does, ἀναβ, ἐν τῇ καρδιάᾳ occur: elsewhere ἐπὶ τὴν κ. (Act 7:23) or ἑπὶ καρδίαν (1Co 2:9; Jer 3:16).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Thoughts [διαλογισμοι] . See on Jas 2:4, and deceiving, Jas 1:22. Rev., reasonings. As if he had said, "Why do you reason about a matter which your spiritual perception ought to discern at once." Compare note on fools, ver. 25. 11

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.