I feel like I probably say this most weeks, but there really is a lot going on in this week’s readings.

Isaiah 28-34 is brimming with themes of judgment, hope, and salvation. In many ways, these chapters serve as a climax in the book of Isaiah, where God's promises and warnings become a reality for both Israel and the surrounding nations. We’re going to explore a few different things that have stood out in these chapters;

1.      Judgement on Israel and the Nations

2.      The Foundation Stone

3.      The ‘Woes’

4.      Apocalyptic Imagery and the ‘Day of the Lord’.

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1. Judgment on Israel and the Nations

By this point in our journey through Isaiah, we should be fairly familiar with this notion of the judgement of God. We’ve looked at ways of reconciling this God with a God we might personally experience differently, and thought about what justification there might be for the role of judgement on the people.

Isaiah spells it out in a clear way - The sin and pride of the people, both Israel’s leaders and its neighbours, are repeatedly condemned. In chapter 28, we see a stern rebuke against the northern kingdom of Israel (referred to as Ephraim, after one of the most prominent and influential tribes that made up that kingdom – in a similar fashion to ’Judah’ representing the South).

Woe to the proud garland of the drunkards of Ephraim and the fading flower of its glorious beauty, at the head of the fertile valley, those overcome with wine!
See, the Lord has one who is mighty and strong, like a storm of hail, a destroying tempest, like a storm of mighty, overflowing waters; with force he will hurl them down to the earth.
Trampled under foot will be the proud garland of the drunkards of Ephraim.  – Isaiah 28:1-3 (NRSV)

The leaders of Israel are described as being drunk with pride and failing in their duties to care for the people. This echoes another recurring criticism throughout Isaiah: the failure of leadership and the consequences of rejecting God's guidance.

Historically, this judgment reflects a time when the northern kingdom of Israel had fallen under Assyrian domination. Isaiah's warnings to Judah, the southern kingdom, reflect the same fate if they continue in their disobedience. Here, Isaiah is not merely foretelling doom; he is calling for repentance. He describes a "covenant with death"(28:15) that Judah's leaders have made.

I love that sort of language – taking an idea with which we are familiar – covenant- and recontextualising it for emphasis! We think of covenant as something that brings life, made between God and Their people to bring hope and a future. A covenant with death?! That’s some powerful imagery. 

It points to a broader theological idea that trust in alliances with foreign powers or human schemes is ultimately vain when it substitutes trust in God.

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2. The Foundation Stone

“See, I am laying in Zion a foundation stone, a tested stone, a precious cornerstone, a sure foundation" – Isaiah 28:16

If you’ve been around Christian circles long enough, this might ring a bell for you. The "precious cornerstone" laid in Zion is a symbolic reference, often interpreted in Christian theology as a prophecy of Christ. The cornerstone represents God's enduring promise of salvation—a firm and secure foundation for those who place their trust in God. This is another example of language and imagery that is later repurposed by New Testament writers, where Jesus is referred to as the cornerstone rejected by men but chosen by God (Matthew 21:42 – though that is quoting Psalm 118:22-23).

In terms of its immediate context in Isaiah, the cornerstone represents God's reliability in contrast to the fleeting security of human alliances. It’s a theological anchor for Israel: while judgment is imminent, there remains a firm foundation in God's enduring promise of salvation.

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3. The Woes of Isaiah 29-33

Depending on which translation you are reading from, you will have noticed repeated language of ‘Woe’, ‘Ah’, ‘Ha’ or ‘Oh’. They tend to be grouped together as the ‘woes’. This is a literary form used in these oracles or judgements. Each of the chapters 28-33 (except 32 for some reason) begins with a ‘woe’.

 Chapter 29 speaks of Ariel, which is another name for Jerusalem. Ariel (אַרִיאֵל) means both ‘Lion of God’ and ‘Altar hearth’, reflecting Jerusalem’s role as a place representing God’s strength and holiness.

As good as that sounds, this chapter foretells the city's suffering and being besieged.

But it’s important to note the cyclical nature of these prophecies—where judgment leads to destruction, but destruction always leaves room for restoration. This is what we see throughout Isaiah.

Chapter 30 continues with a powerful indictment against Judah's reliance on Egypt for military support (Isaiah 30:1-3). Again, Isaiah emphasizes that turning away from God to seek security in human alliances is useless. Judah’s dependence on Egypt is framed as disobedience. Historically, this can be linked to the events around 701 BC, when King Hezekiah of Judah sought aid from Egypt against the Assyrian threat—an alliance that ultimately failed.

The good news is that the prophecy doesn’t end in hopelessness. God offers grace to those who repent:

Therefore the Lord waits to be gracious to you; therefore he will rise up to show mercy to you.
For the Lord is a God of justice; blessed are all those who wait for him. – Isaiah 30:18-19

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4. Apocalyptic Imagery and the Day of the Lord

Isaiah 34 is a stark and unsettling chapter, often considered an example of apocalyptic literature within the Old Testament. Here, the judgment is extended to the whole world, particularly against Edom, which represents the nations who were hostile to God’s people.

The language of this chapter is deeply symbolic and anticipates the eschatological “Day of the Lord” when God will bring ultimate justice. The imagery of destruction and cosmic upheaval hints at the end of the age, a theme that reappears in the book of Revelation.

Biblical scholars see these passages as further examples of dual-fulfilment prophecy: addressing immediate historical contexts, such as the downfall of enemy nations, while also pointing forward to the final judgment of the world. This global scope emphasizes that God's rule is not limited to Israel; Their sovereignty and justice extends to all creation.

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One minor tangent to finish.

As well as another reference to goat-demons (34:14 and 13:21), there is mention of ‘Lilith’. Lilith has a connection to Ancient Sumerian mythology, as a goddess associated with the night. But of more interest,is the understanding of Lilith in Judaism.

In Jewish tradition, Lilith is best known from the "Alphabet of Ben Sira" ( 8th-10th century CE), a medieval text where she is depicted as Adam’s first wife. According to this story, Lilith was created at the same time and from the same earth as Adam (unlike Eve, who was created from Adam's rib). When Lilith refused to submit to Adam’s authority, particularly during sexual ‘relations’, she left the Garden of Eden and fled. She is said to have uttered the divine name of God and gained her freedom. Afterward, God created Eve from Adam’s rib, making her more compliant to Adam’s authority.

Because of her rebellion, Lilith became associated with demonic forces and was believed to be responsible for killing infants or causing harm to pregnant women. Jewish folklore held that Lilith would steal or harm babies, and amulets were often used to protect against her.

Lilith has, however, had some renewed interest in more recent times as a figure representing early feminism – a woman who from the very beginning was not willing to simply submit to a man, and chose independence instead.

So, there you go! Just in case you were wondering…