Isaiah 28:14 · Bible study
Isaiah 28:14 Commentary: 'Hear Yahweh's Word, You Scoffers'
Hebrew · 8 what the commentators say
Meaning in one sentence
Isaiah confronts Jerusalem's rulers for mocking God's word and trusting their own schemes. Study the meaning of 'scoffers' and God's call to hear.
Research Summary
- Meaning: A summons to Jerusalem's rulers to hear God's word, calling them scoffers who trust in their own schemes.
- Key words: 'Scoffers' (latzon), mockers; 'rule' (mashal), to have dominion; 'hear' (shama), to listen with obedience.
- Main debate: Whether the 'covenant with death' refers to a political alliance with Egypt or a superstitious pact with the underworld.
- Theological theme: God's sovereignty over human pride; the cornerstone as God's unshakable foundation.
- Best use: A warning to leaders who prioritize strategy over submission to God.
Translation Comparison
BSB Berean Standard Bible 2020
Therefore hear the word of the LORD, O scoffers who rule this people in Jerusalem.
WEB World English Bible 2000
Therefore hear Yahweh’s word, you scoffers, that rule this people in Jerusalem:
KJV King James Version 1769
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem.
ASV American Standard Version 1901
Wherefore hear the word of Jehovah, ye scoffers, that rule this people that is in Jerusalem:
YLT Young's Literal Translation 1898
Therefore, hear a word of Jehovah, ye men of scorning, Ruling this people that is in Jerusalem.
Darby Darby Bible 1890
Therefore hear the word of Jehovah, ye scornful men, that rule this people which is in Jerusalem.
Douay-Rheims Douay-Rheims Bible 1899
Wherefore hear the word of the Lord, ye scornful men, who rule over my people that is in Jerusalem.
Translations in other languages (10 available)
Por tanto, varones burladores, que estáis enseñoreados sobre este pueblo que está en Jerusalem, oid la palabra de Jehová.
Portanto ouvi a palavra do SENHOR, vós homens escarnecedores, dominadores deste povo, que está em Jerusalém;
Écoutez donc la parole de l’ Éternel, moqueurs,
So höret nun des HERRN Wort, ihr Spötter, die ihr herrschet über dies Volk, das zu Jerusalem ist.
Daarom, hoort des HEEREN woord, gij bespotters, gij heersers over dit volk, dat te Jeruzalem is!
Ascoltate dunque la parola dell’Eterno, o schernitori, che dominate su questo popolo di Gerusalemme!
Przetoż słuchajcie słowa Pańskiego, mężowie naśmiewcy! panujący nad tym ludem, który jest w Jeruzalemie.
Итак слушайте слово Господне, хульники, правители народа сего, который в Иерусалиме.
所以，你們這些褻慢的 人，就是 轄管 住在耶路撒冷 這 百姓的，要聽 耶和華 的話。
Give ear then to the word of the Lord, you men of pride, the rulers of this people in Jerusalem:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 28:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse is a direct indictment of Jerusalem's ruling class. Barnes calls them 'leaders in crime, eminently deserving of the wrath of God.' Calvin notes that the Hebrew word for 'scoffers' (lutz) means to jeer or scorn, and these rulers thought their cunning could outwit God. The Cambridge Bible observes that 'scoffer' (latzon) is almost exclusive to Psalms and Proverbs, representing the last degree of ungodliness. Gill emphasizes that they mocked at God's word and the threatened judgments. Matthew Henry adds that they made a jest of both God's ordinances and his providences. The consensus: Isaiah singles out the political leaders who treat Yahweh's warnings with contempt and trust in their own diplomatic cleverness. Their scoffing is not mere irreverence but a fundamental rebellion against divine authority.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Isaiah summons Jerusalem's rulers to hear God's word, denouncing them as scoffers who mock divine authority.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the scoffers | They are the ruling class in Jerusalem, not the king himself. | Gill sees specific officials like Shebna; Calvin and Cambridge see them as the general nobility. |
| Nature of the 'covenant with death' | It represents a false security based on human schemes. | Keil & Delitzsch argue it is the political alliance with Egypt; Cambridge suggests necromancy; Matthew Henry reads it as proverbial self-deception. |
| Messianic interpretation of the cornerstone (v. 16) | The cornerstone is God's foundational response to human folly. | Christian tradition (e.g., Keil & Delitzsch) sees it as messianic, referring to Christ; Jewish exegesis often applies it to Zion or the Davidic line. The supplied Christian commentaries (Calvin, Matthew Henry) align with a Christological reading. |
Historical & Cultural Context
Isaiah 28:14 belongs to a larger oracle delivered to the leadership of Judah during the late 8th century BC. The Assyrian empire was advancing, and Jerusalem's rulers were frantically seeking security through diplomacy. As Cambridge Bible notes, they were 'worldly politicians who form their plans in defiance of Jehovah's revealed will.' Keil & Delitzsch explain that the rulers' 'covenant with death' (v. 15) refers to their secret alliance with Egypt against Assyria, though they also see possible undertones of necromancy. The prophet addresses not Hezekiah but subordinate officials like Shebna (Gill), who steered state policy.
The term 'scoffers' (latzon) carries deep weight. Calvin shows that the root lutz indicates jeering, these men thought they could mock God and escape consequences. The literary structure is deliberate: 'Therefore hear Yahweh's word' echoes similar calls in Isaiah (1:10), framing the message as a legal summons. The city is Jerusalem, Yahweh's chosen dwelling, yet its rulers treat his word as irrelevant. This contrast between sacred location and profane leadership drives the passage. The surrounding verses describe the people's rejection of simple trust in God's rest (v. 12) and their preference for a false security. The 'overflowing scourge' blends images of a whip and a flood (Keil & Delitzsch), suggesting the comprehensive nature of Assyrian invasion. By calling the rulers 'scoffers,' Isaiah identifies the root of their rebellion: a heart that despises God's authority and trusts in human cleverness. This theme recurs in wisdom literature (Proverbs 1:22, 3:34), linking political folly with moral corruption.
Textual Notes
The main textual discussion for Isaiah 28:15 (the following verse) concerns the Hebrew phrase translated 'overflowing scourge.' The Masoretic text has a Kethib/Qere: the written text (Kethib) reads שַׁיִט (shayit, 'oar'), while the marginal reading (Qere) is שׁוֹט שׁוֹטֵף (shot shoteif, 'scourge overflowing'). Lange's Commentary favors the Qere due to assonance with the verb 'overflow' in verse 2 and the consistent imagery of judgment. The K'ri also prefers the reading יַעֲבָר (ya'avor, 'it passes through') over the perfect form in the Kethib. No significant textual variants affect verse 14 itself.
Reception History
Throughout church history, this verse has served as a warning to political leaders who treat God's word with contempt. John Calvin (1564) applied it to rulers who rely on their own cunning, calling their attitude a form of mocking God. Matthew Henry (1710) saw it as a corrective to those who make light of divine judgments. The pairing of the scoffers with the cornerstone in verse 16 has been read as a prophecy of Christ, so that the rulers rejecting God's foundation become types of unbelievers. The term 'scoffer' itself entered moral theology as a category for those who willfully despise divine authority. In Reformed and Anglican homiletics, this verse has been used to urge civil magistrates to humble themselves before God's word.
Preaching This Verse
Three-point outline
- The identity of the scoffers, Rulers in Jerusalem who ought to lead in humility but instead mock God.
- The sin of the scoffers, Rejecting God's word and trusting false refuges, such as political alliances.
- The judgment on the scoffers, God's cornerstone will stand; their covenant with death will be annulled.
Five-point outline
- The call to hear, 'Therefore hear Yahweh's word', God's summons to attention.
- The charge of scoffing, 'You scoffers', the accusation of contempt for God.
- The specific rebellion, 'You have said, We have made a covenant with death', reliance on human schemes.
- The divine foundation, 'Behold, I lay in Zion a stone', God's alternative security.
- The sure outcome, 'Your covenant with death shall be annulled', the futility of pride.
Illustration hooks
- A company executive who ignores warnings from regulators because he believes his legal team is clever enough to protect him.
- A parent who relies entirely on their own parenting strategies and rejects advice from Scripture, only to find the family in crisis.
- A church leader who uses political maneuvering to gain influence, dismissing calls for humility as naive.
Questions your congregation is asking
- What does it mean to 'make a covenant with death' in our modern world?
- Why does God call even political leaders 'scoffers' when they rely on diplomacy?
- How can we tell if we are trusting in lies rather than in God?
Leading a Discussion
Isaiah 28:14 challenges us to examine where we place our trust. Are we relying on God's word, or on our own cleverness and political savvy? The rulers in Jerusalem thought they could outsmart the Assyrian threat through secret alliances, but Isaiah exposes their confidence as scoffing at God himself. This small group session invites you to consider how you hear God's word and where you seek security.
Discussion questions
- What words or phrases in verse 14 set the tone for the passage?
- How does Isaiah describe the rulers? Why does he single out 'scoffers'?
- What does the term 'scoffer' mean in wisdom literature? Consider Proverbs 1:22 and 3:34.
- In what ways do people today make 'a covenant with death' or take refuge in lies?
- How does the cornerstone of Isaiah 28:16 contrast with the false security of the rulers?
- What does this passage teach about the relationship between political leadership and faith in God?
- How can we guard our hearts against scoffing at God's word while still engaging honestly in public life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Proverbs 1:22 | “How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, and fools hate knowledge? |
| Proverbs 3:34 | Surely he mocks the mockers, but he gives grace to the humble. |
| Proverbs 29:8 | Mockers stir up a city, but wise men turn away anger. |
| Isaiah 1:10 | Hear Yahweh’s word, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah! |
| Isaiah 5:9 | In my ears, Yahweh of Armies says: “Surely many houses will be desolate, even great and beautiful, unoccupied. |
| Isaiah 28:22 | Now therefore don’t be scoffers, lest your bonds be made strong; for I have heard a decree of destruction from the Lord, Yahweh of Armies, on the whole earth. |
| Isaiah 29:20 | For the ruthless is brought to nothing, and the scoffer ceases, and all those who are alert to do evil are cut off— |
| Hosea 7:5 | On the day of our king, the princes made themselves sick with the heat of wine. He joined his hand with mockers. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes specifies that this rebuke targets the scoffing rulers of Jerusalem, whom he calls the leaders in crime. They mock God's message and feel secure, despising the threatened judgments of the Almighty as if they were immune.
Calvin's Commentaries Reformed 1564
Calvin identifies the "scornful men" not as common scoffers but as cunning rulers who think their cleverness can deceive God. He highlights the prophet's irony in calling them by that name, and notes that even in this harsh warning, believers still find a ground of consolation in God's care for their salvation.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible identifies the scoffing rulers as worldly politicians who openly despise religion and scheme against God's revealed will. Their secret pact with Sheol and refuge in lies represent a dark, immoral conspiracy and a false sense of security against divine judgment.
Geneva Bible Notes Reformed 1599
The Geneva note singles out Jerusalem's rulers as "scornful men" who mock God's word. It calls them directly to account, stressing that even those in power must listen when the Lord speaks. Their authority does not exempt them from judgment.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the "scornful men" as the civil rulers of Jerusalem, not ordinary mockers. Their scoffing at God's threats and promises set a bad example that encouraged widespread irreligion. He connects this specifically to Jewish leaders who later mocked Christ and his apostles.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the promise of a foundation stone in Zion is actually a threat to Jerusalem's rulers. What sounds like hope becomes a danger because it offers safety only to those who believe, while unbelievers will be crushed by it. The cornerstone is the Messiah, not Hezekiah, and faith alone determines the outcome.
Lange's Commentary Reformed 1857
Lange interprets the foundation stone in Zion as a personal refuge: the Messiah, the living Word, not a political alliance or institution. The scoffers' confidence in diplomatic lies is swept away. Only those who cling to this stone in faith will stand firm, for it is both tested and testing, revealing every heart.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry's main point is that mocking God's judgments is as serious an offense as mocking His word. Those who trust in false agreements and earthly refuges are defying the very God who will sweep away every refuge, leaving only the sure foundation He Himself lays in Zion.