Introduction
The Feast of the Transfiguration of the Lord joyfully commemorates Jesus’ revelation of his divine glory to Peter, James, and John. The Transfiguration is a pivotal moment in gospel history because it not only revealed Jesus’ divine glory, it also demonstrated the continuity between the Law (represented by Moses) and the Prophets (represented by Elijah) with the message of the Gospel.
Described explicitly in all three synoptic gospels (Matthew 17:1-13; Mark 9:2-13; Luke 9:28-36), this event came to be called The Transfiguration based on the gospel statement that Jesus “was transfigured before them” (Matthew 17:2).
Celebrating The Transfiguration with its own feast became widespread in the West in the 11th century and was introduced into the Roman calendar in 1457. In 2002, Pope John Paul II selected The Transfiguration of the Lord as one of the five Luminous Mysteries of the Rosary.
When August 6 falls on a Sunday, The Feast of the Transfiguration of the Lord supersedes the celebration of the corresponding Sunday in Ordinary Time.
1st Reading – Daniel 7:9-10, 13-14
As I watched:
thrones were set up
and the Ancient One took his throne.
His clothing was bright as snow,
and the hair on his head as white as wool;
his throne was flames of fire,
with wheels of burning fire.
A surging stream of fire
flowed out from where he sat;
thousands upon thousands were ministering to him,
and myriads upon myriads attended him.
The court was convened and the books were opened.
As the visions during the night continued, I saw:
One like a Son of man coming,
on the clouds of heaven;
when he reached the Ancient One
and was presented before him,
the one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
At the conclusion of today’s gospel reading, Jesus charges his disciples: “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”
Today’s first reading is the foundational text for understanding the concept of the “Son of Man” in the New Testament, particularly in the teachings of Jesus.
Daniel is describing a vision of the heavenly court, the first of four apocalyptic visions described in the book that bears his name. This passage conveys powerful theological themes and imagery, offering insights into the nature of God’s sovereignty, the exaltation of the Son of Man, and the ultimate triumph of righteousness over evil.
As I watched: thrones were set up and the Ancient One took his throne.
The vision includes two scenes, both of which take place in the throne room.
Daniel sees “the Ancient One” seated on a magnificent and fiery throne. The name is telling: “Ancient One” implies both eternity and great wisdom.
Clearly this is God the Father. Enthroned in the heavens, he rules wisely over all of existence.
His clothing was bright as snow,
This dazzling white clothing symbolizes purity and holiness. Exquisite white linen was often worn by kings, reinforcing the vision’s notion of royalty and dominion.
Snow-bright clothing will also occur in our gospel reading.
and the hair on his head as white as wool;
White hair is a symbol of age and wisdom, which is fitting. God has endured and will continue to endure. God is everlasting.
his throne was flames of fire, with wheels of burning fire. A surging stream of fire flowed out from where he sat;
The throne of the Ancient One is made of fire, a traditional symbol for the presence and power of God (Exodus 19:8, Ezekiel 1:15-21).
thousands upon thousands were ministering to him, and myriads upon myriads attended him.
Amid this assembly in the celestial throne room, “thousands upon thousands” serve God, emphasizing the countless heavenly beings who worship and obey him.
Only the Ancient One was seated, an honor reserved for rulers.
The court was convened and the books were opened.
The time of judgment has arrived.
In the ancient Near East, legal courts would open books or scrolls containing records of deeds, actions, and accounts to render judgment and mete out justice.
In this heavenly court, all is brought into account before God. “The books” contain all the actions of humankind (Exodus 32:32, Jeremiah 17:1, Malachi 3:16, Psalm 56:8, Revelation 20:12).
As the visions during the night continued,
Daniel’s “night visions” are prophetic revelations from God received during a dream or trance-like state. They provide insights into the future and reveal God’s divine plan for the world, especially regarding the rise and fall of kingdoms, the coming of the Messiah, and the ultimate triumph of God’s kingdom.
I saw: One like a son of man coming,
The focus now shifts to the “Son of Man” who comes before the Ancient of Days.
What is translated here as “one like a son of man” is literally “one in human form,” or “son of weak man” (in Aramaic, bar enash). Of itself, this denotes a limited human being. However, this figure only resembles a son of man; far from being merely a human being, he is an exalted and divine figure, the Messiah, who is both fully God and fully human.
The Son of Man represents the culmination of God’s redemptive plan for humanity.
on the clouds of heaven;
Clouds are the most frequent accompaniment of a theophany, or revelation of God (Exodus 13:21, 19:9; Matthew 17:5).
when he reached the Ancient One and was presented before him, the one like a Son of man received dominion, glory, and kingship; all peoples, nations, and languages serve him.
The Son of Man is presented before God in the manner of courtly decorum, where one would not simply approach a ruler but would be presented by an attendant.
He is installed by God as ruler over the entire universe. Even the authority and dominion belonging to other nations are handed over to him.
His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.
Unlike other kingdoms that rise and fall, this kingdom will never be destroyed. The Son of Man’s reign over all things is eternal and unshakable.
This dominion was not attained by military conquest or political alliance; it was granted by God.
When Jesus refers to himself as the Son of Man, he is alluding to this passage of Daniel. He is acknowledging that he is the expected Messiah, the one whom God has sent to save the people.
2nd Reading – 2 Peter 1:16-19
Beloved:
We did not follow cleverly devised myths
when we made known to you
the power and coming of our Lord Jesus Christ,
but we had been eyewitnesses of his majesty.
For he received honor and glory from God the Father
when that unique declaration came to him from the majestic glory,
“This is my Son, my beloved, with whom I am well pleased.”
We ourselves heard this voice come from heaven
while we were with him on the holy mountain.
Moreover, we possess the prophetic message that is altogether reliable.
You will do well to be attentive to it,
as to a lamp shining in a dark place,
until day dawns and the morning star rises in your hearts.
Our second reading today provides a firsthand account of The Transfiguration, from Saint Peter. In it, Peter reaffirms Jesus’ divine nature, connects the event of The Transfiguration to the fulfillment of prophecies, and encourages believers in their faith journey through the light of Christ’s teachings.
This passage has a bit of a defensive tone, which is best understood with some context:
Saint Peter wrote this letter to address various issues within the early Christian community. One of the central concerns of the letter is the threat of false teachers and their heretical teachings. These false teachers were distorting the Christian message, leading some believers astray, and challenging the authenticity of apostolic teachings.
Peter counters the challenge with two arguments, one of them being that Peter himself was an eyewitness to The Transfiguration.
Beloved: We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty.
Peter contrasts the teaching of the gospel with “cleverly devised stories” or myths, emphasizing that the gospel is not a product of human imagination or fabrication.
“The power and coming of our Lord Jesus Christ” refers to Christ’s return at the end of time (the parousia), which the apostles believed was imminent.
Peter asserts that he was an eyewitness to the power and majesty of Christ, a reference to the transfiguration of Jesus.
The word translated here as “majesty” is megaleiótōs, which carries a sense of awe and wonder, and emphasizes the extraordinary and divine nature of The Transfiguration.
For he received honor and glory from God the Father when that unique declaration came to him from the majestic glory, “This is my Son, my beloved, with whom I am well pleased.” We ourselves heard this voice come from heaven while we were with him on the holy mountain.
In addition to the revelation of Jesus’ divine glory, Peter, James, and John also God’s affirmation of Jesus as his Son.
For the disciples, The Transfiguration was a foreshadowing of a truth they would understand only after the resurrection.
Because we, like the audience of this letter, live after the resurrection, we understand the full meaning of the event: Jesus is the Son of Man, the king over all the earth. Every nation on earth should adore him.
Moreover, we possess the prophetic message that is altogether reliable.
The second argument the author makes is an appeal to the Scriptures; specifically, to the prophetic message that foretold the coming of the Messiah.
If the detractors will not believe eyewitness testimony, they should at least rely on scripture.
You will do well to be attentive to it, as to a lamp shining in a dark place,
Sacred scripture is like a guiding light in the dark, illuminating the way for believers.
until day dawns and the morning star rises in your hearts.
The imagery of “the day dawns and the morning star rises in your hearts” likely refers to the eschatological hope and the eventual coming of Christ, which will be fully realized in the hearts of believers and experienced as the arrival of light out of darkness.
This echoes Jesus’ words in Revelation 22:16: “I am the root and the descendant of David, the bright morning star.”
Gospel – Matthew 17:1-9
Jesus took Peter, James, and John his brother,
and led them up a high mountain by themselves.
And he was transfigured before them;
his face shone like the sun
and his clothes became white as light.
And behold, Moses and Elijah appeared to them,
conversing with him.
Then Peter said to Jesus in reply,
“Lord, it is good that we are here.
If you wish, I will make three tents here,
one for you, one for Moses, and one for Elijah.”
While he was still speaking, behold,
a bright cloud cast a shadow over them,
then from the cloud came a voice that said,
“This is my beloved Son, with whom I am well pleased;
listen to him.”
When the disciples heard this, they fell prostrate
and were very much afraid.
But Jesus came and touched them, saying,
“Rise, and do not be afraid.”
And when the disciples raised their eyes,
they saw no one else but Jesus alone.
As they were coming down from the mountain,
Jesus charged them,
“Do not tell the vision to anyone
until the Son of Man has been raised from the dead.”
The Transfiguration confirms that Jesus is the Son of God and points to the fulfillment of the prediction that he will return in his Father’s glory at the end of the age (Matthew 16:27).
By providing the apostles a glimpse of his divine glory and majesty, Jesus is preparing them for the devastating impact they will experience when he dies.
Jesus took Peter, James, and John his brother,
Jesus chose Peter, James, and John to share in particularly significant moments of his ministry, allowing them the privilege of witnessing certain events that the other apostles did not experience firsthand.
In addition to being present at The Transfiguration, they were also chosen to be with Jesus as he raised Jarius’ daughter (Mark 5:37) and during his agony in the Garden of Gethsemane (Matthew 26:37).
and led them up a high mountain by themselves.
The mountaintop setting holds both symbolic and theological relevance. In the Bible, mountains are often depicted as places where divine revelations and encounters occur. For example, God spoke to Moses on Mount Sinai (Exodus 24:12-18) and Elijah at the same place (1 Kings 19:8-18).
The elevation, isolation, and grandeur of mountains have long led people to believe that mountains are where the earthly realm meets the heavenly realm, making it a suitable location to encounter God.
While none of the gospels name the specific mountain where The Transfiguration occurred, Mount Tabor has been identified as the likely location based on historical tradition and early Christian writings. Some scholars suggest it might have been Mount Hermon or Mount Nebo instead.
And he was transfigured before them;
The Greek word translated as “transfigured” is metamorphothe, which is the root of the English word “metamorphosis.”
his face shone like the sun and his clothes became white as light.
Up on the mountain, something extraordinary happens: Jesus’ inner reality shines forth and transfigures his outer appearance. Essentially, the disciples are given a visual manifestation of Jesus’ divinity.
And behold, Moses and Elijah appeared to them,
Moses and Elijah hold tremendous significance as the prominent representatives of the Old Testament. Moses symbolizes the Law, while Elijah represents the Prophets; together they embody the entire religious tradition of ancient Israel.
In this incredible moment, Jesus stands alongside them as the fulfillment of the Law and the Prophets, a concept that Jesus himself taught (Matthew 5:17).
Interestingly, both Moses and Elijah have intriguing stories surrounding their earthly departures. Elijah was assumed bodily into heaven, as recounted in 2 Kings 2:11. Similarly, Hebrew tradition holds that Moses also experienced a similar bodily assumption. This might explain their appearance in bodily form during this extraordinary event.
conversing with him.
Neither Matthew nor Mark tell us what was discussed, but according to Luke 9:31, “They spoke about his departure (exodus), which he was about to bring to fulfillment at Jerusalem.”
Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.”
Overwhelmed by the incredible scene, Peter suggests building three shelters or tents—one for Jesus, one for Moses, and one for Elijah. His statement reflects his desire to preserve the moment and prolong this experience.
While he was still speaking, behold, a bright cloud cast a shadow over them,
This is no ordinary cloud, but the luminous and mysterious shekinah (glory cloud), the divine presence.
The concept of shekinah appears throughout the Old Testament. Some examples:
- During the Israelites’ flight from Egypt, God led them through the wilderness with a pillar of cloud by day and a pillar of fire by night (Exodus 13:21-22, Exodus 14:19-20).
- When Moses ascended Mount Sinai to receive the Ten Commandments, the glory of the Lord descended upon Mount Sinai in the form of a thick cloud (Exodus 19:16-20).
- In the wilderness, when Moses entered the Tent of Meeting to speak with God, a pillar of cloud descended at the entrance (Exodus 33:9-11).
- When Moses established the Tabernacle, a cloud covered the Tent of Meeting (Exodus 40:34-38).
- During the dedication of Solomon’s Temple in Jerusalem, the cloud of God’s glory filled the temple after the Ark of the Covenant was brought into the Holy of Holies (1 Kings 8:10-12).
then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased;
A divine voice speaks from the cloud, confirming Jesus’ identity as the beloved Son of God.
This echoes a similar event that occurred at Jesus’ baptism (Matthew 3:17). The initial divine acclamation at Jesus’ baptism set the stage for his public ministry; the reaffirmation here reinforces the importance of Jesus’ mission as he heads toward his sacrificial death and resurrection.
The parallel declarations also emphasize the continuity of God’s approval and love for Jesus throughout his life and ministry, establishing his authority as the divine Son and the central figure of God’s redemptive plan for humanity.
listen to him.”
To the words spoken at Christ’s baptism, God’s voice adds the directive, “Listen to him,” underscoring Jesus’ role as the supreme teacher and messenger of God’s divine truth and will.
Some scholars see this as an indication that Jesus is the supreme prophet foretold by Moses in Deuteronomy 18:15-18.
When the disciples heard this, they fell prostrate and were very much afraid.
The voice from heaven strikes fear in the hearts of the disciples; they fall facedown before God.
But Jesus came and touched them, saying, “Rise, and do not be afraid.”
In a tender moment, Jesus touches and reassures them.
This must have been even more poignant in the context of what has just occurred: in the midst of a supernatural event, Jesus reaches out physically to his friends.
Jesus is not a distant and unapproachable deity but a compassionate and relatable Savior.
And when the disciples raised their eyes, they saw no one else but Jesus alone.
Moses and Elijah have withdrawn, their significance now diminished by the proclamation regarding Jesus’ divine sonship and the directive to listen to him.
Representing the Law and the Prophets, their roles in pointing forward to the coming of the Messiah have now been fulfilled.
As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”
The transfigured Jesus was identified as the Son of God, but here Jesus refers to himself as the Son of Man who will be raised from the dead. Both titles connote an aspect of divinity.
As we heard in our first reading, “Son of Man” is a messianic title with roots in the Old Testament. Daniel’s prophecy about the coming of the Son of Man, who will be given authority and an everlasting kingdom by God, figured prominently in the messianic expectations of the Jewish people.
Jesus, by using this title, is claiming to be the fulfillment of that prophecy — he is the Messiah, the one who has come to establish God’s eternal kingdom.
Why does Jesus charge the disciples to remain silent? Recall that earlier in the gospel Peter did not understand Jesus’ warning of his impending death. He even rebuked Jesus, saying “God forbid, Lord! No such thing shall ever happen to you” (Matthew 16:22).
Jesus is telling the disciples not to talk about what they do not yet understand. After the resurrection, they will understand what the transfiguration revealed about Jesus’ divinity and why it is he to whom they should listen. Until then they should remain silent.
Connections and Themes
On this special feast, we are invited to join Peter, James, and John as they behold the transfiguration of Christ. The radiant brilliance and the divine voice merely hint at Christ’s incomprehensible glory, which is beyond human understanding.
Transfiguration. The Transfiguration of Christ was not a simple transformation from one form to another. Jesus was not changed from a normal human being to a deity; rather, this was a moment when the divine glory he had always possessed burst through with blinding brilliance.
This experience was so extraordinary that it must be described with cosmic imagery; normal words couldn’t do it justice. His face flashed the brightest light imaginable, as if a new star was being born before their eyes. His whole presence, from his hair to his clothes, shone with the brilliance of the sun. With Moses and Elijah appearing as witnesses, and God’s voice confirming His divinity, the apostles couldn’t help but be overwhelmed and fall prostrate in awe.
God’s glory. We sing of God’s glory time and again in our hymns and in the psalms. Today’s responsorial psalm proclaims that nothing can stand before the splendor of the LORD; even mountains melt like wax. Yet when we experience this glory ourselves, we can hardly believe it.
All of our readings today emphasize the extraordinary revelation of God’s glory and divine nature:
- The first reading describes Daniel’s vision of the throne room in heaven, where the Ancient One shines forth with indescribable radiance.
- The responsorial psalm rejoices in the kingship of the Lord, highlighting the theme of God’s sovereignty and power and connecting it to the divine revelation at The Transfiguration.
- The gospel reading narrates the actual event of the Transfiguration itself, revealing Jesus’ divine nature and the affirmation of his identity as the beloved Son of God.
- In the second reading, Peter reflects on this indescribable experience and gives firsthand testimony of what he witnessed on the mountain, underscoring the credibility of the apostolic testimony.
We possess the prophetic message. Today, we are the ones bearing the prophetic message; we give witness to the majesty of Christ now, in our own day and time. There are moments when we might catch a glimpse of his glory and hear his identity proclaimed, but it requires eyes of faith and open hearts.
Of course, it’s impossible to know when God will choose to reveal his splendor. Just as the disciples probably thought they were simply joining Jesus for prayer on the mountain, we, too, must follow Christ and remain open to whatever God has in store for us.
Sunday Readings 