Introduction
Each year, the readings for the Second Sunday of Lent highlight different aspects of God’s covenant with Abraham in the first reading and present the Transfiguration of Jesus in the gospel, showing that what God began with Abraham is fulfilled in Christ.
This encourages us on our Lenten journey, reminding us that while the path may be difficult, God’s promises are sure, and his glory awaits those who remain faithful.
1st Reading – Genesis 15:5-12, 17-18
The Lord God took Abram outside and said,
“Look up at the sky and count the stars, if you can.
Just so,” he added, “shall your descendants be.”
Abram put his faith in the LORD,
who credited it to him as an act of righteousness.
He then said to him,
“I am the LORD who brought you from Ur of the Chaldeans
to give you this land as a possession.”
“O Lord GOD,” he asked,
“how am I to know that I shall possess it?”
He answered him,
“Bring me a three-year-old heifer, a three-year-old she-goat,
a three-year-old ram, a turtledove, and a young pigeon.”
Abram brought him all these, split them in two,
and placed each half opposite the other;
but the birds he did not cut up.
Birds of prey swooped down on the carcasses,
but Abram stayed with them.
As the sun was about to set, a trance fell upon Abram,
and a deep, terrifying darkness enveloped him.
When the sun had set and it was dark,
there appeared a smoking fire pot and a flaming torch,
which passed between those pieces.
It was on that occasion that the LORD made a covenant with Abram,
saying: “To your descendants I give this land,
from the Wadi of Egypt to the Great River, the Euphrates.”
In Genesis 12:1-2, God called Abram (later renamed Abraham) to leave his homeland and made him a three-fold promise: nationhood, dynasty, and worldwide blessing.
Today’s first reading recounts how God later formalized the first of these promises — nationhood — through a solemn covenant with Abram, sealing his commitment to give Abram’s descendants the land.
The Lord God took Abram outside and said: “Look up at the sky and count the stars, if you can. Just so,” he added, “shall your descendants be.”
God uses the stars to visually demonstrate the innumerable descendants Abram will have.
This promise is surprising because Abram and Sarai (later Sarah) are childless and already advanced in age. Abram was around 75 years old when he first received God’s call (Genesis 12:4) and Sarai was well past childbearing years (Genesis 18:11).
Abram put his faith in the LORD,
Despite the impossibility of this promise, Abram responds with faith (‘āman, the same word from which we derive the affirmative amen).
Abram’s faith will echo through the generations, as Paul later calls him the father of all who believe (Romans 4:11) and affirms that all who have faith are his children (Galatians 3:7).
who credited it to him as an act of righteousness.
The verb “credited” (hāshab) conveys the idea of assigning value or status. The same word was used in priestly contexts when evaluating sacrifices for acceptance (Leviticus 7:18, 17:4). This suggests that just as offerings were assessed as acceptable or not, God reckoned Abram’s faith as sufficient for righteousness.
He then said to him, “I am the LORD who brought you from Ur of the Chaldeans to give you this land as a possession.”
God reminds Abram who He is in a statement of divine self-identification and reiterates his promise of land (Genesis 12:1-3, 12:7, 13:14-17).
“O Lord GOD,” he asked, “How am I to know that I shall possess it?”
Despite his faith, Abram seeks assurance. This does not necessarily indicate doubt but a desire for confirmation — an important distinction between disbelief and a request for reassurance.
He answered him, “Bring me a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtle-dove, and a young pigeon.”
God instructs Abram to prepare animals for a covenant ritual. The heifer, goat, and ram were all to be three years of age, at their full growth and strength. Only the best animals were suitable for offering to God.
He brought him all these, split them in two, and placed each half opposite the other; but the birds he did not cut up.
In the ancient Near East, covenants sometimes involved rituals that included walking between the pieces of slaughtered animals. This act symbolized a solemn oath, where the parties involved promised to keep the terms of the covenant, with the implication that if either party broke the covenant, they would suffer the same fate as the animals (see also Jeremiah 34:18).
Birds of prey swooped down on the carcasses, but Abram stayed with them.
Many commentators interpret the birds of prey as symbols of the dangers that could threaten the covenant, with Abram’s act of driving them away symbolizing his role in guarding and remaining faithful to God’s promise.
As the sun was about to set, a trance fell upon Abram, and a deep, terrifying darkness enveloped him.
Abram’s trance (tardēmā) is the same term used to describe Adam’s deep sleep in Genesis 2:21, where both men are rendered passive recipients of divine actions. In both cases, the mystery and overwhelming nature of what follows suggest that these moments are beyond human comprehension or control.
The terror Abram feels likely stems from experiencing the divine presence and the mystery of what is unfolding. It underscores the fearful awe that comes with encountering God and receiving such a monumental revelation.
When the sun had set and it was dark, there appeared a smoking brazier and a flaming torch, which passed between those pieces.
This is a theophany, a visible manifestation of God. The smoking firepot and blazing torch represent God himself, similar to the pillar of cloud and fire in Exodus 13:21-22.
Notably, Abram is still asleep and does not pass between the pieces. The fact that only God passes between the pieces signifies that this is a unilateral covenant — God takes full responsibility for its fulfillment.
Some commentators see this as God taking the part of both parties, a sign that man is not strong enough to hold up his end of the covenant without divine help.
It was on that occasion that the LORD made a covenant with Abram,
The establishment of the covenant is formally announced. In Hebrew, the text reads that God “cut” (kārat) a covenant with Abram.
saying: “To your descendants I give this land, from the Wadi of Egypt to the Great River, the Euphrates.”
This verse makes clear that the cutting of the covenant is God’s reply to Abram’s request for a sign. God has become a covenant partner with Abram, now bound forever to Abram and to his descendants.
Both the promise of descendants as numerous as the stars and the promise of land from Egypt to Mesopotamia are extravagant. Such is the generosity of God.
2nd Reading – Philippians 3:17-4:1
Join with others in being imitators of me, brothers and sisters,
and observe those who thus conduct themselves
according to the model you have in us.
For many, as I have often told you
and now tell you even in tears,
conduct themselves as enemies of the cross of Christ.
Their end is destruction.
Their God is their stomach;
their glory is in their “shame.”
Their minds are occupied with earthly things.
But our citizenship is in heaven,
and from it we also await a savior, the Lord Jesus Christ.
He will change our lowly body
to conform with his glorified body
by the power that enables him also
to bring all things into subjection to himself.
Therefore, my brothers and sisters,
whom I love and long for, my joy and crown,
in this way stand firm in the Lord.
In today’s second reading, Paul reminds believers of their fate in Christ, who will transform them into his glorious likeness.
Join with others in being imitators of me, brothers and sisters, and observe those who thus conduct themselves according to the model you have in us.
Paul encourages the Philippians to imitate him and other faithful believers. He doesn’t hesitate to propose himself as a model of Christian living since he himself is an imitator of Jesus Christ (1 Corinthians 11:1).
For many, as I have often told you and now tell you even in tears, conduct themselves as enemies of the cross of Christ.
Paul speaks with deep sorrow about those who reject Christ.
“Enemies of the cross” likely refers to those who prioritize earthly desires over the self-denial and suffering associated with following Jesus.
Their end is destruction.
For these enemies, the end-time will be destruction. Paul uses the term apōleia, an eschatological term for the final divine retribution.
Their God is their stomach; their glory is in their “shame.”
Paul continues his description of these worldly individuals, noting that they focus on material gratification (“their god is their stomach”) and take pride in sinful behavior (“their glory is in their shame”).
Their minds are occupied with earthly things.
They lack a heavenly perspective.
But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ.
True believers, in contrast, are aliens in this place. Their citizenship is in heaven, not on earth.
He will change our lowly body to conform with his glorified body by the power that enables him also to bring all things into subjection to himself.
This verse offers the promise of resurrection and transformation. Just as Jesus was glorified in his resurrection, believers will also experience bodily transformation, signifying complete victory over sin and death.
This is especially poignant in light of our gospel reading today, which tells of Christ’s transfiguration: We too will be transfigured.
Therefore, my brothers, whom I love and long for, my joy and crown, in this way stand firm in the Lord, beloved.
Paul ends with a loving exhortation, encouraging steadfastness in faith. He expresses deep affection for the Philippians, seeing them as his “joy and crown” — a testament to their significance in his ministry.
The exhortation is straightforward: Stand firm!
Gospel – Luke 9:28b-36
Jesus took Peter, John, and James
and went up the mountain to pray.
While he was praying his face changed in appearance
and his clothing became dazzling white.
And behold, two men were conversing with him, Moses and Elijah,
who appeared in glory and spoke of his exodus
that he was going to accomplish in Jerusalem.
Peter and his companions had been overcome by sleep,
but becoming fully awake,
they saw his glory and the two men standing with him.
As they were about to part from him, Peter said to Jesus,
“Master, it is good that we are here;
let us make three tents,
one for you, one for Moses, and one for Elijah.”
But he did not know what he was saying.
While he was still speaking,
a cloud came and cast a shadow over them,
and they became frightened when they entered the cloud.
Then from the cloud came a voice that said,
“This is my chosen Son; listen to him.”
After the voice had spoken, Jesus was found alone.
They fell silent and did not at that time
tell anyone what they had seen.
Every year on the Second Sunday of Lent, we hear the story of the Transfiguration. This account, steeped in theological meaning, is placed at the beginning of Lent as a beacon of hope. It reminds us:
- Suffering leads to glory: Lent is difficult, but Easter is coming.
- Jesus is truly God and worthy of trust: We are called to listen to him.
- We, too, are called to be transformed: Lent is about inner change, not just external sacrifice.
Just as the Transfiguration strengthened the disciples for the trials of the Passion, it strengthens us for the journey of Lent, helping us fix our eyes on the ultimate goal: union with Christ in his resurrection.
This revelation of Jesus’ divine glory occurs after he has begun predicting his Passion, about six months to a year before his crucifixion.
Jesus took Peter, John, and James and went up the mountain to pray.
These three disciples comprised Jesus’ inner circle. They had the privilege of witnessing key moments in the life of Christ such as the raising of Jairus’ daughter, Jesus’ agony in Gethsemane, and the Transfiguration.
In biblical tradition, mountains symbolize divine encounters. Moses and Elijah, who will join Jesus at the Transfiguration, both had encounters with God on mountains.
While he was praying
In Luke’s gospel, Jesus often spends time at prayer before important events: the election of the twelve (6:12); Peter’s revelation (9:18); instruction on prayer (11:1), the agony in the garden (22:41).
his face changed in appearance and his clothing became dazzling white.
It was during this prayer that Jesus was transfigured both from the inside (his face) and on the outside (his clothes).
Through the transfiguration, Jesus shows one of the qualities of glorified bodies: brightness. The Israelites had a somewhat similar experience in the desert, when the face of Moses, after enjoying the presence and conversation of God, shone with such luster that they could not look at him (Exodus 34:29).
Luke describes Jesus’ clothing as exastrapton, “bright like lightning,” a word used only here.
And behold, two men were conversing with him, Moses and Elijah,
Moses and Elijah represent the Law and the Prophets, respectively. The Law (Torah) established Israel’s covenant with God, and the Prophets (Nevi’im) called Israel back to faithfulness when they strayed. Together, they encompass the entirety of the Israelite tradition.
Their presence shows that Jesus is the ultimate fulfillment of both their offices:
- Jesus as the New Lawgiver: Jesus delivers a new law, as seen in the Sermon on the Mount (Matthew 5-7), where he deepens and perfects the commandments.
- Jesus as the Ultimate Prophet: Jesus not only calls Israel to repentance like Elijah, but he is the very Word of God in the flesh.
who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem.
Saint Luke is the only Gospel writer who tells us what Jesus, Moses, and Elijah were discussing.
The term “exodus” (translated elsewhere as “departure”) calls to mind Israel’s liberation from slavery in Egypt. By his passion, death, and resurrection, Jesus will accomplish a New Exodus — one that surpasses the first. Just as the original Exodus led the Israelites to freedom and a covenant with God, Jesus’ Paschal Mystery brings about a greater, spiritual liberation: freedom from sin and death.
Notice how Jesus is not going to endure this exodus, he is going to accomplish it.
Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him.
The Transfiguration may have occurred at night when the disciples would have been drowsy and/or weary. This would be consistent with the reference in Luke 9:37, “the next day,” which immediately follows the account.
Or it may be that the disciples were sinfully careless, and should have been joining Jesus in prayer, as later during Jesus’ agony in the garden (Luke 22:45). If so, their sleepiness would symbolize human weakness in grasping divine revelation.
Regardless, the disciples missed seeing the Transfiguration as it happened; they only saw Jesus after he had assumed his glorified state.
As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents, one for you, one for Moses, and one for Elijah.”
Peter does not want the apparition to end. He offers to construct tents as dwellings for the three glorified men.
But he did not know what he was saying.
Luke tells us of Peter’s misperception, but not exactly what the misperception was. Prominent theories include:
- Peter’s suggestion to build tents may reflect a naive assumption that glorified figures like Moses and Elijah would desire earthly dwellings, failing to grasp the heavenly nature of their presence.
- His desire to prolong the moment could indicate a reluctance to accept that Jesus’ mission must continue toward the suffering of the Cross, not remain in glory.
- Peter may have misjudged Jesus’ status, placing him on equal footing with Moses and Elijah. If so, this misunderstanding will immediately be corrected by the divine voice from the cloud, which singles out Jesus as the beloved Son to whom the disciples must listen.
Each interpretation underscores Peter’s partial understanding of Jesus’ identity and mission, which would only become clear in light of the Passion, Resurrection, and the outpouring of the Holy Spirit.
While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud.
They are all taken into a cloud, a symbol of the hidden presence of God.
In Exodus 40:34-35, God took possession of the tabernacle in the form of a cloud, preventing Moses from entering. In 2 Chronicles 5:14, when the divine cloud filled Solomon’s temple, the priests could not stand to minister. No wonder the disciples were frightened!
Then from the cloud came a voice that said, “This is my chosen Son; listen to him.”
A voice from the cloud proclaims Jesus’ divine identity in words reminiscent of Isaiah (42:1) and Jesus’ baptism (Luke 3:22).
The command “Listen to him” emphasizes Jesus’ authority over the Law and the Prophets. Moses and Elijah were among the most revered figures in Israel’s history, yet they were still servants of God — whereas Jesus is the Son of the living God.
His superiority is not merely one of degree but of divine nature. Christ is the fulfillment of the Law and the Prophets, the one to whom they ultimately pointed.
After the voice had spoken, Jesus was found alone.
Moses and Elijah disappear; Jesus is now the sole focus of God’s revelation.
They fell silent and did not at that time tell anyone what they had seen.
Peter, James, and John reported this experience to no one at the time because they did not understand it themselves. After the resurrection, they will understand that this experience helped prepare them for the crucifixion.
Christ’s Passion will not mark the end of his mission but rather the path through which he attains his glorification.
“For a person to go straight along the road, he must have some knowledge of the end — just as an archer will not shoot an arrow straight unless he first sees the target […]. This is particularly necessary if the road is hard and brought, the going heavy, and the end delightful” (Saint Thomas Aquinas, Summa Theologiae, 3, 45, 1).
Connections and Themes
In the covenant. From the very beginning, God reveals himself as one who initiates and seals covenants with his people, forging an intimate and binding relationship. In the first reading, God makes a solemn promise to Abram, calling him to trust in divine promises despite an uncertain future. This divine pattern continues throughout salvation history, reaching its fulfillment in Christ.
The Transfiguration offers a glimpse of this fulfillment, as Jesus is revealed in his glory before Peter, James, and John. Paul’s letter to the Philippians echoes this truth, urging believers to remain steadfast, for their true citizenship is in heaven — the ultimate covenantal promise of eternal glory.
Even today, in the life of the Church, God continues to renew his covenant with his people through sacred rituals, drawing us ever deeper into his divine plan. We, like Abram and the disciples, are invited to trust in the unfolding promise of transformation and eternal communion with God.
Transfigured through suffering. In the Transfiguration, Jesus reveals his divine glory, yet he speaks with Moses and Elijah about his impending suffering and death. Like the apostles who longed to remain in that moment of glory, we, too, desire resurrection without the cross. Yet, Lent calls us to share in Christ’s suffering — not just through prayer and penance, but by sharing in the suffering of the body of Christ.
This suffering is close at hand: in the silent pain of children carrying burdens far beyond their years, in the restless searching of young people who struggle to see their own worth, in the exhaustion of parents stretched thin by hardship, in the loneliness of the elderly who spend their days waiting to be remembered. Just as Christ’s glory was veiled in human flesh, the presence of God is hidden just beneath the surface of the lives of those who suffer.
Sunday Readings 