Chapters 24–27 of Isaiah have been described as his ‘Tale of Two Cities.’ Like Charles Dickens’ well-known novel, they speak of a terrifying urban convulsion which has widespread reverberations. But the difference between them is of course far greater than any similarity.

Dickens recorded the ‘Terror’ of the French Revolution that sent shock waves from Paris to London (and across Europe to the New World) to which he could only append the desirable possibility of a ‘resurrection-like’ renewal. Isaiah’s ‘two cities’ are an anticipation of ‘Babylon’ and the ‘New Jerusalem’ in John’s Apocalypse, and what he says about each is certain and everlasting.

The events of which Isaiah speaks take place ‘in [or] on that day.’ This is a recurring expression in chapters 24–27 of his prophecy. They refer to ‘the Day of the Lord’ and introduce acts of the Lord’s judgment and salvation. Following the text, these will be considered in seven sections or ‘movements’ with 24:1-20 providing a kind of ‘overture’ to the whole since it deals with both those realities.

Isaiah 24–27 is a magnificent display of ‘the Day of the Lord’ in judgment and salvation, and also of godly rejoicing and waiting for it in dark days. It comports with ‘the already and not yet’ of Christian living, and so Christians should find strength and comfort in these chapters as they look forward and upward to the Lord’s return and ‘the new world’ that God has promised.

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Our Bibles consistently use the noun ‘Transfiguration’ with regard to Jesus but ‘Transformation’ with regard to the Christian – and yet it is one and the same verb, transliterated ‘metamorphosed,’ that is used in those places in the original text. Why is that so? Is there an important difference between them? And why does the noun ‘metamorphosis’ which is familiar to us never occur in the New Testament? And yet is there some connection between the Transfiguration of Jesus and the Transformation of the Christian?

Hywel R. Jones presents answers to these questions in this book. In the course of doing so he shows how the divine can penetrate the human without destroying it as in the Person of Christ, and how the human can become conformed to the divine without its ceasing to be human as in the case of the Christian. That kind of metamorphosis accords and exalts the Christian gospel over against the humanism of our culture, whether secularised or spiritualised.

There is a distinction between God and Man which will never be obliterated but preserved for ever – even in the glorified Christ in whom they are joined. But communion between the God-Man and his believing people will result in each Christian being fully conformed to the perfect humanity of Christ while retaining his or her own individuality. It will not result in a faceless absorption into the divine but face to face communion with the triune God for ever.

‘The transfiguration of Christ shows how the divine can penetrate the human without destroying it. The transformation of the believer shows how the human can become conformed to the divine without its ceasing to be human. This is the ultimate metamorphosis that is compatible with Christian truth.’ — HYWEL R. JONES

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‘The whole unfolding Let’s Study series is a must for every Christian home that is serious about getting to know the Word.’ — COVENANTER WITNESS

Book Description

Let’s Study Hebrews is the fifth volume in the New Testament series of solid, Reformed Bible study guides. Different authors are participating in the production of this series to bring together some of the best hearts and minds available to help understand what the Bible means by what it says. The series’ aim is exposition of Scripture, written in the language of a friend, seated alongside you with an open Bible.

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