The Theme of Transfiguration

 The texts from the Roman Catholic Lectionary today, Feast of the Transfiguration of the Lord, invite us to contemplate the "luminous moments of revelation" on our journey and the consequence on our ministry for full life.

Transformed in Transfiguration

The Reading from the Book of Daniel presents a vision of the heavenly throne of God.

* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7 | USCCB, n.d.)

The Second Letter of Peter recalls eyewitness testimony to Christ and the true prophetic message.

* [1:12–19] The purpose in writing is to call to mind the apostle’s witness to the truth, even as he faces the end of his life (2 Pt 1:12–15), his eyewitness testimony to Christ (1 Pt 1:16–18), and the true prophetic message (2 Pt 1:19) through the Spirit in scripture (2 Pt 1:20–21), in contrast to what false teachers are setting forth (2 Pt 2).

* [1:13] Tent: a biblical image for transitory human life (Is 38:12), here combined with a verb that suggests not folding or packing up a tent but its being discarded in death (cf. 2 Cor 5:1–4).

* [1:16] Coming: in Greek parousia, used at 2 Pt 3:4, 12 of the second coming of Christ. The word was used in the extrabiblical writings for the visitation of someone in authority; in Greek cult and Hellenistic Judaism it was used for the manifestation of the divine presence. That the apostles made known has been interpreted to refer to Jesus’ transfiguration (2 Pt 1:17) or to his entire first coming or to his future coming in power (2 Pt 3).

* [1:17] The author assures the readers of the reliability of the apostolic message (including Jesus’ power, glory, and coming; cf. note on 2 Pt 1:16) by appeal to the transfiguration of Jesus in glory (cf. Mt 17:1–8 and parallels) and by appeal to the prophetic message (2 Pt 1:19; perhaps Nm 24:17). Here, as elsewhere, the New Testament insists on continued reminders as necessary to preserve the historical facts about Jesus and the truths of the faith; cf. 2 Pt 3:1–2; 1 Cor 11:2; 15:1–3. My Son, my beloved: or, “my beloved Son.”

* [1:18] We: at Jesus’ transfiguration, referring to Peter, James, and John (Mt 17:1). (2 Peter, CHAPTER 1 | USCCB, n.d.)

Psalm 97 begins with God appearing in a storm.

* [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Ps 97:1–6); cf. Ps 18:8–16; Mi 1:3–4; Heb 3:3–15. Israel rejoices in the overthrowing of idol worshipers and their gods (Ps 97:7–9) and the rewarding of the faithful righteous (Ps 97:10–12). (Psalms, PSALM 97 | USCCB, n.d.)

The Gospel Matthew presents the account of the Transfiguration.

* [17:1–8] The account of the transfiguration confirms that Jesus is the Son of God (Mt 17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (Mt 16:27). It has been explained by some as a resurrection appearance retrojected into the time of Jesus’ ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud.

* [17:1] These three disciples are also taken apart from the others by Jesus in Gethsemane (Mt 26:37). A high mountain: this has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Mk 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Ex 24:12–18) and to Elijah at the same place (1 Kgs 19:8–18; Horeb = Sinai).

* [17:2] His face shone like the sun: this is a Matthean addition; cf. Dn 10:6. His clothes became white as light: cf. Dn 7:9, where the clothing of God appears “snow bright.” For the white garments of other heavenly beings, see Rev 4:4; 7:9; 19:14.

* [17:3] See note on Mk 9:5.

* [17:4] Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf. Jn 7:2) were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the promised land (Lv 23:39–42). The same Greek word, skēnē, here translated tents, is used in the LXX for the booths of that feast, and some scholars have suggested that there is an allusion here to that liturgical custom.

* [17:5] Cloud cast a shadow over them: see note on Mk 9:7. This is my beloved Son…listen to him: cf. Mt 3:17. The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to him. The latter is a reference to Dt 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (Mt 16:21) and of his coming (Mt 16:27, 28).

* [17:6–7] A Matthean addition; cf. Dn 10:9–10, 18–19. (Matthew, CHAPTER 17 | USCCB, n.d.)

Jay Carney comments that the feast of the Transfiguration reminds us that God is king, and the Father has given dominion, glory, and kingship to the Son.

We cannot capture or control this reality, as Peter strives to do with his tent strategy (if only he had a smart phone – he could document everything!). But nor are we left cowering in slavish fear before Christ the Lord. Rather, Jesus reaches out, touches us, lifts us up, and echoes those most familiar words in the gospels: “Do not be afraid.” The Beloved One shows us that we too are beloved. The King has a place for each of us in a kingdom that will never end. (Carney, 2026)

Don Schwager quotes “Listen to Him,” by Leo the Great, 400?-461 A.D.

"A voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” I am manifested through his preaching. I am glorified through his humility. So listen to him without hesitation. He is the truth and the life. He is my strength and wisdom. "Listen to him" whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. "Listen to him" who by his blood redeemed the world, who binds the devil and seizes his vessels, who breaks the debt of sin and the bondage of iniquity. "Listen to him" who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into his kingdom." (excerpt from Sermon 38,7) (Schwager, n.d.)

Friar Jude Winkler shares a reflection on today's Mass readings. In the passage the Ancient of Days Yahweh appears in Transcendence and Wisdom and very much of the experience of Ezekiel and Enoch is applied to the Jewish people who would receive dominion in a time of persecution. In Jesus' time “Son Of Man “ applied to Himself, referring to this and the songs of the Suffering Servant, a mysterious figure, who would die and be raised in service of the people. The Second Letter of Peter is dated to 128 CE and was not written by Peter but as if Peter had written it. In the Gospel of Matthew, Peter James and John, who accompany Him in big events are witness to the power of the transcendent Moses representing the Law and Elijah as the Prophet who is taken up in fiery chariot. “This is my Beloved Son, “Listen to Him” Why now ? Most probably the Passion was imminent and to give them the possibility of belief beyond the limits of reality. God does this for us when we are taken beyond everyday reality. Friar Jude expresses the prayer  “May God bless us with Trust in the Lord.”

The Word Among Us Meditation on 2 Peter 1:16-19 comments that as we read or hear the Gospel for today’s feast of the Transfiguration, know that God himself is speaking to us, as he spoke to Peter, James, and John on the mountain: “This is my beloved Son . . . ; listen to him” (Matthew 17:5).

What might the Spirit want to say to you through these readings? He may want to teach you something new or remind you of something you already know but may have lost sight of. Perhaps, as he did for Peter, he wants to show you his glory in the face of his Son. Or he may want to reassure you that you can hear him. The same Holy Spirit who inspired Peter lives in you! You can ask him to open the eyes and ears of your heart—today, tomorrow, and every day after.

“Lord, let your word come alive in me today.” (Meditation on 2 Peter 1:16-19, n.d.)

Father Richard Rohr, OFM, introduces Gregorio Nsomboro who relates that this is what his community lives with every day. 

With the death of innocent children, … people who have studied but live poor without jobs, people that suffer sicknesses without knowing where it comes from. Nevertheless many criminals appear increasingly successful in life.(Rohr, n.d.)

The Spirit is our guide today to the experiences that confirm for us the Presence of God in our world and the mission we have as witnesses to share love, faith, and hope with the people in our environment.

References

Carney, J. (2026, August 6). Daily Reflection August 6, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 6, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-6-2026 

Daniel, CHAPTER 7 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 6, 2026, from https://bible.usccb.org/bible/daniel/7?9 

Matthew, CHAPTER 17 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 6, 2026, from https://bible.usccb.org/bible/matthew/17?1 

Meditation on 2 Peter 1:16-19. (n.d.). Word Among Us. Retrieved Aug 6, 2026, from https://wau.org/meditations/2026/08/06/1640385/ 

Psalms, PSALM 97 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 6, 2026, from https://bible.usccb.org/bible/psalms/97?1 

Rohr, R. (n.d.). Unjust Suffering Continues. Center for Action and Contemplation. Retrieved August 6, 2026, from https://cac.org/daily-meditations/unjust-suffering-continues/ 

Schwager, D. (n.d.). Listen to My Beloved Son. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 6, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Peter, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved August 6, 2026, from https://bible.usccb.org/bible/2peter/1? 

Continuing Testament

The Texts from the Roman Catholic Lectionary today invite us to contemplate and share the message of the Transfiguration for our journey as followers of Christ.

Testament and Transformation

The Reading from the Book of Genesis presents Abram’s Call and Migration.

* [12:1–3] Go forth…find blessing in you: the syntax of the Hebrew suggests that the blessings promised to Abraham are contingent on his going to Canaan.

* [12:2] The call of Abraham begins a new history of blessing (18:18; 22:15–18), which is passed on in each instance to the chosen successor (26:2–4; 28:14). This call evokes the last story in the primeval history (11:1–9) by reversing its themes: Abraham goes forth rather than settle down; it is God rather than Abraham who will make a name for him; the families of the earth will find blessing in him.

* [12:3] Will find blessing in you: the Hebrew conjugation of the verb here and in 18:18 and 28:14 can be either reflexive (“shall bless themselves by you” = people will invoke Abraham as an example of someone blessed by God) or passive (“by you all the families of earth will be blessed” = the religious privileges of Abraham and his descendants ultimately will be extended to the nations). In 22:18 and 26:4, another conjugation of the same verb is used in a similar context that is undoubtedly reflexive (“bless themselves”). Many scholars suggest that the two passages in which the sense is clear should determine the interpretation of the three ambiguous passages: the privileged blessing enjoyed by Abraham and his descendants will awaken in all peoples the desire to enjoy those same blessings. Since the term is understood in a passive sense in the New Testament (Acts 3:25; Gal 3:8), it is rendered here by a neutral expression that admits of both meanings. (Genesis, CHAPTER 12 | USCCB, n.d.)

Psalm 33 praises God who created the three-tiered universe of the heavens.

* [Psalm 33] A hymn in which the just are invited (Ps 33:1–3) to praise God, who by a mere word (Ps 33:4–5) created the three-tiered universe of the heavens, the cosmic waters, and the earth (Ps 33:6–9). Human words, in contrast, effect nothing (Ps 33:10–11). The greatness of human beings consists in God’s choosing them as a special people and their faithful response (Ps 33:12–22). (Psalms, PSALM 33 | USCCB, n.d.)

The Reading from the First Letter of Timothy declares that Christians value the Old Testament as the first stage in God’s revelation of his saving plan.

* [1:8–11] Those responsible for the speculations that are to be suppressed by Timothy do not present the Old Testament from the Christian viewpoint. The Christian values the Old Testament not as a system of law but as the first stage in God’s revelation of his saving plan, which is brought to fulfillment in the good news of salvation through faith in Jesus Christ.

* [1:10] Sodomites: see 1 Cor 6:9 and the note there. (1 Timothy, CHAPTER 1 | USCCB, n.d.)

The Gospel of Matthew presents The Transfiguration of Jesus.

* [17:1–8] The account of the transfiguration confirms that Jesus is the Son of God (Mt 17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (Mt 16:27). It has been explained by some as a resurrection appearance retrojected into the time of Jesus’ ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud.

* [17:1] These three disciples are also taken apart from the others by Jesus in Gethsemane (Mt 26:37). A high mountain: this has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Mk 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Ex 24:12–18) and to Elijah at the same place (1 Kgs 19:8–18; Horeb = Sinai).

* [17:2] His face shone like the sun: this is a Matthean addition; cf. Dn 10:6. His clothes became white as light: cf. Dn 7:9, where the clothing of God appears “snow bright.” For the white garments of other heavenly beings, see Rev 4:4; 7:9; 19:14.

* [17:3] See note on Mk 9:5.

* [17:4] Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf. Jn 7:2) were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the promised land (Lv 23:39–42). The same Greek word, skēnē, here translated tents, is used in the LXX for the booths of that feast, and some scholars have suggested that there is an allusion here to that liturgical custom.

* [17:5] Cloud cast a shadow over them: see note on Mk 9:7. This is my beloved Son…listen to him: cf. Mt 3:17. The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to him. The latter is a reference to Dt 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (Mt 16:21) and of his coming (Mt 16:27, 28).

* [17:6–7] A Matthean addition; cf. Dn 10:9–10, 18–19. (Matthew, CHAPTER 17, n.d.)

Rev. Andy Alexander, SJ, comments that Lent is a journey.  Like Abram, we are called to leave our “home” – the unhealthy, deadly, unloving patterns we call home – and to make our home in Jesus. In these words, or with our own words - let us pray.

Dear Lord, I really need your help these days of Lent. Accompany me, guide me, comfort me to receive the gifts and graces you want to offer me, so that I might grow in freedom, in courage and in hope. Make my heart more like yours.  Don’t let me be afraid or discouraged.  Let me be a source of healing and reconciliation. Let me put my trust in you, as we grow close each day on this journey. (Alexander, n.d.)

Don Schwager quotes “Listen to Him,” by Leo the Great, 400?-461 A.D.

"A voice from the cloud said, This is my beloved Son, with whom I am well pleased; listen to him. I am manifested through his preaching. I am glorified through his humility. So listen to him without hesitation. He is the truth and the life. He is my strength and wisdom. "Listen to him" whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. "Listen to him" who by his blood redeemed the world, who binds the devil and seizes his vessels, who breaks the debt of sin and the bondage of iniquity. "Listen to him" who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into his kingdom." (excerpt from Sermon 38,7) (Schwager, n.d.)

Friar Jude Winkler comments that the imagery of the early chapters of Genesis changes in Chapter 12 to the real history. Abram is called to lead his land. He trusts and wades into the unknown. Timothy exhorts us to live as Christ calls us to live until His return. The Transfiguration involves the Big Three Peter, James, and John traditionally on Mt Tabor. We see a theophany the divinity of Jesus. Moses and Elijah represent the Law and Prophets Along with Enoch they are associated with apocalyptic books that represent the revelation of the secrets of heaven. And they offer to build three tents for the holiness of God. Friar Jude comments that even in the moment of glory the event is associated with His passion by the Suffering Servant words used by Jesus to declare manifestation of the glory of Jesus in His love on the Cross.

The Word Among Us Meditation on Matthew 17:1-9 comments that Jesus revealed his glory to them to give them a glimpse of where he was headed—and a glimpse of their own target. He gave them a foretaste of their own future glory, and that revelation strengthened them for the difficult path ahead.

Let today’s Gospel do that for you, too! We are at the start of Lent, but we know that the time will come when we will see Jesus, beaten and bloodied, stripped of all dignity, raised up on a cross between two criminals. That’s the time to remember the transfiguration, when his glory shone brightly on the mountain. Even in his suffering, Jesus knew what his destination was: resurrection. And in our struggles, we can look toward our destination—heavenly glory, in union with Jesus!

“Jesus, help me hold onto this glorious vision as I aim toward heaven.” (Meditation on Matthew 17:1-9, n.d.)

Fr. Richard Rohr, OFM, emphasizes how God’s justice in the Bible is fundamentally loving and restorative rather than punitive. God wins by making sure we win—just as any loving human parent does. 

Love is the only thing that transforms the human heart. In the Gospels, we see Jesus fully revealing this divine wisdom. Love takes the shape and symbolism of healing and radical forgiveness—which is just about all that Jesus does. Jesus, who represents God, usually transforms people at the moments when they most hate themselves, when they most feel shame or guilt, or want to punish themselves. Look at Jesus’s interaction with the tax collector Zacchaeus (Luke 19:1–10). He doesn’t belittle or punish Zacchaeus; instead, Jesus goes to his home, shares a meal with him, and treats him like a friend. Zacchaeus’s heart is opened and transformed. Only then does Zacchaeus commit to making reparations for the harm he has done.

As Isaiah says of God, “My thoughts are not your thoughts, nor are your ways my ways” (Isaiah 55:8). Yet I am afraid we largely pulled God down into “our thoughts.” We think fear, anger, divine intimidation, threat, and punishment are going to lead people to love. We cannot lead people to the highest level of motivation by teaching them the lowest. God always and forever models the highest, and our task is merely to “imitate God” (Ephesians 5:1). (Rohr, n.d.)

We petition the Spirit for inspiration in the Transfiguration of Jesus to be agents of the care, love and mercy that reveal the love of Christ for all people.

References

Alexander, A. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 1, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-1-2026 

Genesis, CHAPTER 12 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 1, 2026, from https://bible.usccb.org/bible/genesis/12?1 

Matthew, CHAPTER 17. (n.d.). USCCB. Retrieved March 1, 2026, from https://bible.usccb.org/bible/matthew/17?1 

Meditation on Matthew 17:1-9. (n.d.). Word Among Us. Retrieved March 1, 2026, from https://wau.org/meditations/2026/03/01/1510533/ 

1 Timothy, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 1, 2026, from https://bible.usccb.org/bible/1timothy/1?8 

Psalms, PSALM 33 | USCCB. (n.d.). Daily Readings. Retrieved March 1, 2026, from https://bible.usccb.org/bible/psalms/33?4 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 1, 2026, from https://cac.org/daily-meditations/just-love/ 

Schwager, D. (n.d.). Listen to My Beloved Son. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 1, 2026, from https://www.dailyscripture.net/daily-meditation/