Luke 9:29

Was altered (ἐγένετο ἕτερον) Lit., became different. Luke avoids Matthew's word, μεταμορφώθη, was metamorphosed. He was writing for Greek readers, to whom that word represented the transformations of heathen deities into other forms. See, for instance, the story of the capture of Proteus by Menelaus, in the fourth book of Homer's "Odyssey." See on Matthew 17:2. White (λευκὸς) In classical Greek very indefinite as an expression of color; being used, not only of the whiteness of the snow, but of gray dust. Its original sense is clear. All three evangelists use the word, but combined with different terms. Thus, Matthew, as the light. Mark, στίλβοντα, glistering (see on Mark 9:3). Luke, ἐξαστράπτων (only here in New Testament), flashing as with the brilliance of lightning. Rev., dazzling.

Luke 9:29 . ἐν τῷ προσεύχεσθαι , while praying, and as the result of the exercise.— ἕτερον , different; a real objective change, not merely to the view of the three disciples. Lk. omits ἔμπροσθεν αὐτῶν .— λευκὸς may be viewed as an adverb in function , qualifying ἐξαστράπτων (De Wette), but there is no reason why it should not be co-ordinate with ἐξασ ., καὶ being omitted = white, glistering.— ἐξαστράπτων : in N. T. here only, flashing like lightning.

Luke 9:29 . Εἶδος ) the aspect , the expression and look of His countenance.— ἕτερον , altered ) The language of the earth does not suffice to express things strictly celestial. So it is said of the godly, ἀλλαγησόμεθα , we shall be changed , 1 Corinthians 15:51 .— ἐξαστράπτων . glistering [flashing brightly forth]) the glory of His body shining out transparently from within, and passing through the pores of the garment.

(29) And as he prayed. —We again note, as characteristic of St. Luke, the stress laid upon our Lord’s prayers here, as before in Luke 3:21 ; Luke 5:16 ; Luke 6:12 . The fashion of his countenance was altered.—It is, perhaps, noticeable that the Evangelist who had the most classical culture avoids the use of the classical word “transfigured” or “metamorphosed,” employed by the others. For him that word might have seemed too suggestive of the “metamorphoses” which the great work of Ovid had connected with the legends of Greek mythology.

Luke PRAYER AND TRANSFIGURATIONLuke 9:29 . This Evangelist is especially careful to record the instances of our Lord’s prayers. That is in accordance with the emphasis which he places on Christ’s manhood. In this narrative of the Transfiguration it is to Luke that we owe our knowledge of the connection between our Lord’s prayer and the radiance of His face. It may be a question how far such transfiguration was the constant accompaniment of our Lord’s devotion. It is to be remembered that this is the only time at which others were present while He prayed, and perhaps it may be that whensoever, on the mountain top or in the solitude of the wilderness, He entered into closer communion with His heavenly Father, that radiance shone from His face, though no eye beheld and no tongue has recorded the glory. But that is a mere supposition. However that may be, it would seem that the light on Christ’s face was not merely a reflection caught from above, but it was also a rising up from within of what always abode there, though it did not always shine through the veil of flesh. And in so far it presents no parallel with anything in our experience, nor any lesson for us.

But to regard our Lord’s Transfiguration as only the result of the indwelling divinity manifested is to construe only one half of the fact that we have to deal with, and the other half does afford for us a precious lesson. ‘As He prayed the fashion of His countenance was altered’; and as we pray, and in the measure in which we truly and habitually do hold communion, shall we, too, partake of His Transfiguration. The old story of the light that flashed upon the face of the Lawgiver, caught by reflection from the light of God in which He walked, is a partial parallel to Christ’s Transfiguration, and both the one and the other incident, amongst their other lessons, do also point to some mysterious and occult relation between the indwelling soul and the envious veil of flesh which, under certain circumstances, might become radiant with the manifestation of that indwelling power. I. The one great lesson which I seek now to enforce from this incident is, that communion with God transfigures. Prayer is more than petitions. It is not necessarily cast into words at all. In its widest, which is its truest sense, it is the attitude and exercise of devout contemplation of God and intercourse in heart, mind, and will with Him, a communion which unites aspiration and attainment, longing and fruition, asking and receiving, seeking and finding, a communion which often finds itself beggared for words, and sometimes even seems to transcend thought.