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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 28:14–22. His four-level outline is real structure in the source text, so it is rendered as structure.
The prophet, having reproved those that made a jest of the word of God, here goes on to reprove those that made a jest of the judgments of God, and set them at defiance; for he is a jealous God, and will not suffer either his ordinances or his providences to be brought into contempt. He addressed himself to the scornful men who ruled in Jerusalem, who were the magistrates of the city, Isa 28:14. It is bad with a people when their thrones of judgment become the seats of the scornful, when rulers are scorners; but that the rulers of Jerusalem should be men of such a character, that they should make light of God's judgments and scorn to take notice of the tokens of his displeasure, is very sad. Who will be mourners in Zion if they are scorners? Observe,
I.How these scornful men lulled themselves asleep in carnal security, and even challenged God Almighty to do his worst (Isa 28:15) You have said, We have made a covenant with death and the grave. They thought themselves as sure of their lives, even when the most destroying judgments were abroad, as if they had made a bargain with death, upon a valuable consideration, not to come till they sent for him or not to take them away by any violence, but by old age. If we be at peace with God, and have made a covenant with him, we have in effect made a covenant with death that it shall come in the fittest time, that whenever it comes, it shall be no terror to us, nor do us any real damage; death is ours if we be Christ's (Co1 3:22, Co1 3:23): but to think of making death our friend, or being in league with it, while by sin we are making God our enemy and are at war with him, is the greatest absurdity that can be. It was fond conceit which these scorners had, "When the overflowing scourge shall pass through our country, and others shall fall under it, yet it shall not come to us, not reach us, though it extend far, not bear us down, though it is an overflowing scourge." It is the greatest folly imaginable for impenitent sinners to think that either in this world or the other they shall fare better than their neighbours. But what is the ground of their confidence? Why, truly, We have made lies our refuge. Either,
1.Those things which the prophets told them would be lies and falsehood to them and would deceive, but which they themselves looked upon as substantial fences. The protection of their idols, the promises with which their false prophets soothed them, their policy, their wealth, their interest in the people; these they confided in, and not in God; nay, these they confided in against God. Or,
2.Those things which should be lies and falsehood to the enemy, who was flagellum Dei - the scourge of God, the overflowing scourge; they would secure themselves by imposing upon the enemy with their stratagems of war, or their feigned submissions in treaties of peace. The rest of the cities of Judah were taken because they made an obstinate defence; but the rulers of Jerusalem hope to succeed better. They think themselves greater politicians than those of the country towns; they will compliment the king of Assyria with a promise to surrender their city, or to become tributaries to him, with a purpose at the same time to shake off his yoke as soon as the danger is over, not caring though they be found liars to him, as the expression is, Deu 33:29. Note, Those put a cheat upon themselves that think to gain their point by putting cheats upon those they deal with. Those that pursue their designs by trick and fraud, by mean and paltry shifts, may perhaps compasss them, but cannot expect comfort in them. Honesty is the best policy. But such refuges as these are those driven to that depart from God, and throw themselves out of his protection.
II.How God, by the prophet, awakens them out of this sleep, and shows them the folly of their security.
1.He tells them upon what grounds they might be secure. He does not disturb their false confidences, till he has first shown them a firm bottom on which they may repose themselves (Isa 28:16): Behold, I lay in Zion for a foundation a stone. This foundation is,
(1.)The promises of God in general - his word, upon which he has caused his people to hope - his covenant with Abraham, that he would be a God to him and his; this is a foundation, a foundation of stone, firm and lasting, for faith to build upon; it is a tried stone, for all the saints have stayed themselves upon it and it never failed them.
(2.)The promise of Christ in particular; for to him this is expressly applied in the New Testament, Pe1 2:6-8. He is that stone which has become the head of the corner. The great promise of the Messiah and his kingdom, which was to begin at Jerusalem, was sufficient to make God's people easy in the worst of times; for they knew well that till he came the sceptre should not depart from Judah. Zion shall continue while this foundation is yet to be laid there. "Thus saith the Lord Jehovah, for the comfort of those that dare not make lies their refuge, Behold, and look upon me as one that has undertaken to lay in Zion a Stone," Jesus Christ is a foundation of God's laying. This is the Lord's doing. He is laid in Zion, in the church, in the holy hill. He is a tried stone, a trying stone (so some), a touch-stone, that shall distinguish between true and counterfeit. He is a precious stone, for such are the foundations of the New Jerusalem (Rev 21:19), a corner-stone, in whom the sides of the building are united, the head-stone of the corner. And he that believes these promises, and rests upon them, shall not make haste, shall not run to and fro in a hurry, as men at their wits' end, shall not be shifting hither and thither for his own safety, nor be driven to his feet by any terrors, as the wicked man is said to be (Job 18:11), but with a fixed heart shall quietly wait the event, saying, Welcome the will of God. He shall not make haste in his expectations, so as to anticipate the time set in the divine counsels, but, though it tarry, will wait the appointed hour, knowing that he that shall come will come, and will not tarry. He that believes will not make more haste than good speed, but be satisfied that God's time is the best time, and wait with patience for it. The apostle from the Septuagint explains this, Pe1 2:6. He that believes on him shall not be confounded; his expectations shall not be frustrated, but far out-done.
2.He tells them that upon the grounds which they now built on they could not be safe, but their confidences would certainly fail them (Isa 28:17): Judgment will I lay to the line, and righteousness to the plummet. This denotes,
(1.)The building up of his church; having laid the foundation (Isa 28:16), he will raise the structure, as builders do, by line and plummet, Zac 4:10. Righteousness shall be the line and judgment the plummet. The church, being grounded on Christ, shall be formed and reformed by the scripture, the standing rule of judgment and righteousness. Judgment shall return unto righteousness, Psa 94:15. Or,
(2.)The punishing of the church's enemies, against whom he will proceed in strict justice, according to the threatenings of the law. He will give them their deserts, and bring upon them the judgments they have challenged, but in wisdom too, and by an exact rule, that the tares may not be plucked up with the wheat. And when God comes thus to execute judgment,
[1.]These scornful men will be made ashamed of the vain hopes with which they had deluded themselves. First, They designed to make lies their refuge; but it will indeed prove a refuge of lies, which the hail shall sweep away, that tempest of hail spoken of Isa 28:2. Those that make lies their refuge build upon the sand, and the building will fall when the storm comes, and bury the builder in the ruins of it. Those that make any thing their hiding place but Christ shall find that the waters will overflow it, as every shelter but the ark was over-topped and overthrown by the waters of the deluge. Such is the hope of the hypocrite; this will come of all his confidences. Secondly, They boasted of a covenant with death, and an agreement with the grave; but it shall be disannulled, as made without his consent who has the keys and sovereign command of hell and death. Those do but delude themselves that think by any wiles to evade the judgments of God. Thirdly, They fancied that when the overflowing scourge should pass through the land it should not come near them; but the prophet tells them that then, when others were falling by the common calamity, they should not only share in it, but should be trodden down by it: "You shall be to it for a treading down; it shall triumph over you as much as over any other, and you shall become its easy prey." They are further told (Isa 28:19), 1. That it shall begin with them; they shall be so far from escaping it that they shall be the first that shall fall by it: "From the time it goes forth it shall take you, as if it came on purpose to seize you." 2. That it shall pursue them closely: "Morning by morning shall it pass over; as duly as the day returns you shall hear of some desolation or other made by it; for divine justice will follow its blow; you shall never be safe nor easy by day nor by night; there shall be a pestilence walking in darkness and a destruction wasting at noonday." 3. That there shall be no avoiding it: "The understanding of the report of its approach shall not give you any opportunity to make your escape, for there shall be no way of escape open; but it shall be only a vexation, you shall see it coming, and not see how to help yourselves." Or, "The very report of it at a distance will be a terror to you; what then will the thing itself be?" Evil tidings are a terror and vexation to scorners, but he whose heart is fixed, trusting in God, is not afraid of them; whereas, when the overflowing scourge comes, then all the comforts and confidences of scorners fail them, Isa 28:20. (1.) That in which they thought to repose themselves reaches not to the length of their expectations: The bed is shorter than that a man can stretch himself upon it, so that he is forced to cramp and contract himself. (2.) That in which they thought to shelter themselves proves insufficient to answer the intention: The covering is narrower than that a man can wrap himself in it. Those that do not build upon Christ as their foundation, but rest in a righteousness of their own, will prove in the end thus to have deceived themselves; they can never be easy, safe, nor warm; the bed is too short, the covering is too narrow; like our first parents' fig-leaves, the shame of their nakedness will still appear.
[2.]God will be glorified in the accomplishment of his counsels, Isa 28:21. When God comes to contend with these scorners, First, He will do his work, and bring to pass his act, he will work for his own honour and glory, according to his own purpose; the work shall appear to all that see it to be the work of God as the righteous Judge of the earth. Secondly, He will do it now against his people, as formerly he did it against their enemies, by which his justice will appear to be impartial; he will now rise up against Jerusalem as, in David's time, against the Philistines in Mount Perazim (Sa2 5:20), and as, in Joshua's time, against the Canaanites in the valley of Gibeon. If those that profess themselves members of God's church by their pride and scornfulness make themselves like Philistines and Canaanites, they must expect to be dealt with as such. Thirdly, This will be his strange work, his strange act, his foreign deed. It is work that he is backward to: he rather delights in showing mercy, and does not afflict willingly. It is work that he is not used to as to his own people; he protects and favours them. It is a strange work indeed if he turn to be their enemy and fight against them, ch. 63:10. It is a work that all the neighbours will stand amazed at (Deu 29:24), and therefore the ruins of Jerusalem are said to be an astonishment, Jer 25:18.
Lastly, We have the use and application of all this (Isa 28:22): "Therefore be you not mockers; dare not to ridicule either the reproofs of God's word or the approaches of his judgments." Mocking the messengers of the Lord was Jerusalem's measure-filling sin. The consideration of the judgments of God that are coming upon hypocritical professors should effectually silence mockers, and make them serious: "Be you not mockers, lest your bands be made strong, both the bands by which you are bound under the dominion of sin" (for there is little hope of the conversion of mockers) "and the bands by which you are bound over to the judgments of God." God has bands of justice strong enough to hold those that break all the bonds of his law asunder and cast away all his cord from them. Let not these mockers make light of divine threatenings, for the prophet (who is one of those with whom the secret of the Lord is) assures them that the Lord God of hosts has, in his hearing, determined a consumption upon the whole earth; and can they think to escape? or shall their unbelief invalidate the threatening?
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What, then, are the burdens that he censures? None but those which they were accumulating of their own accord, when they taught for commandments the doctrines of men; for the sake of private advantage joining house to house, so as to deprive their neighbor of his own; cajoling the people, loving gifts, pursuing rewards, robbing the poor of the right of judgment, that they might have the widow for a prey and the fatherless for a spoil. Of these Isaiah also says, “woe to them that are strong in Jerusalem!”
When you renounce Satan, trampling underfoot every covenant with him, then you annul that ancient “league with hell,” and God’s paradise opens before you, that Eden, planted in the east, from which for his transgression our first father was banished.
(Verse 14, 15). Therefore, hear the word of the Lord, you mockers who rule over my people in Jerusalem. For you have said: We have made a covenant with death, and with the grave we have made a pact. When the overwhelming whip passes through, it will not come to us, for we have made falsehood our refuge, and we have hidden behind deceit. LXX: Therefore, hear the word of the Lord, you men, and leaders of this people in Jerusalem, who are in distress: For you have said: We have made a pact with the grave, and with death we have made a covenant. If the storm passes through, it will not come to us, because we have made falsehood our refuge, and we will be protected by deceit. As we stated above, the leaders of the Jews are accustomed to mock the prophets by saying: Command, re-command; wait, re-wait, and other similar things, by which it is shown that they did not believe in the words of the prophets, but held their prophecies in contempt. The present chapter proves this, through which they are called mocking men. These are the scribes and Pharisees who rule over the people of God in Jerusalem, whom the Seventy call troubled men, and the leaders of the people of Jerusalem. For they said not in word, but in deed: We are like the other nations, we have a pact and covenant with hell and with death: once we have despaired of salvation. Certainly captivity will come after a long time, they will say to you: Yet a little while, yet a little while: wait and wait again. Therefore, when we are dead, we will not feel this scourge of captivity and this storm. For once we believed in falsehood, that is, we had hope in vain in God and in His Law. And so we were protected by a lie, because we avoided impending captivity. The Hebrew word Sot (), Aquila and Symmachus interpreted as a whip, the LXX as a storm; Chasab () also translated it as a lie, in which the Jews hoped, according to the Gospel of John, the father is the devil.
“He has become my help and my protector unto salvation.” They are said to be helpers who grant us their cooperation through specific acts. Protectors, however, are those who defend us with their power. Protection can take a variety of forms. For some, God is a protection, but deception becomes a protection for others, who lie about themselves, as Isaiah said: “We have established deception as our hope, and we are protected by lies.”
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Summary
Isaiah 28:14 delivers a powerful and direct summons from the LORD to the arrogant and scoffing leaders of Jerusalem. It serves as a stern rebuke, demanding their attention to God's divine word, which they have consistently disregarded. This verse highlights the profound spiritual blindness and defiant pride of those in authority, setting the stage for the impending judgment that their rejection of divine counsel will inevitably bring upon the nation.
Context
Literary Context
This verse is situated within a larger prophetic oracle (Isaiah 28-33) that addresses both the northern kingdom of Israel (Ephraim) and the southern kingdom of Judah (Jerusalem). Chapter 28 begins by denouncing Ephraim's pride and spiritual drunkenness, foretelling its downfall. Isaiah 28:14 marks a significant shift in focus, directly confronting the leaders of Judah, specifically those in Jerusalem. The prophet draws a parallel between Ephraim's spiritual decay and Judah's emerging pattern of rebellion and self-deception. The "scornful men" are those who have dismissed God's warnings and prophetic messages, believing themselves secure in their own wisdom and alliances. The subsequent verses (e.g., Isaiah 28:15-18) immediately elaborate on the folly of their "covenant with death" and their reliance on falsehoods, which God promises to annul. The call to "hear the word of the LORD" in this verse is a direct challenge to their spiritual deafness and a prelude to the unveiling of God's true foundation stone in Zion.
Historical & Cultural Context
Isaiah's ministry spanned a tumultuous period in the 8th century BCE, marked by the rising power of the Assyrian Empire. Both Israel and Judah faced existential threats, forcing them to choose between trusting in the LORD or forging political alliances with foreign powers like Egypt. The leaders in Jerusalem, to whom Isaiah 28:14 is addressed, were likely pursuing such alliances, believing they could outmaneuver the Assyrians through human strategy rather than divine guidance. Culturally, the "scornful men" represent a segment of the elite who had become complacent, arrogant, and dismissive of the prophetic voice, which often challenged their comfortable status quo and political machinations. Their scorn was not merely intellectual disagreement but an active disdain for the sacred and the divine will, reflecting a deep spiritual malaise within the nation's leadership. Jerusalem, as the capital and religious center, was expected to embody faithfulness, yet its rulers were leading it astray.
Key Themes
Isaiah 28:14 powerfully contributes to several overarching themes in Isaiah and the broader prophetic literature. Firstly, it underscores the Rejection of Divine Authority, as the leaders' scorn directly opposes the "word of the LORD." This highlights a profound spiritual deafness and a deliberate turning away from God's revealed will, echoing warnings found in the consequences of disobedience. Secondly, it exposes the theme of Corrupt Leadership, identifying the problem as originating from those entrusted with governance in Jerusalem. Their arrogance and self-reliance compromised the spiritual and moral health of the entire nation, leading the people astray, a theme also explored in Jeremiah's indictment of leaders. Thirdly, while not explicitly stated in this verse, the immediate context and the broader prophetic message consistently warn of the Consequences of Disobedience, emphasizing that ignoring God's word inevitably leads to judgment, national calamity, and spiritual ruin, as seen in the broader narrative of the Book of Isaiah. Finally, despite their scorn, God still extends the Imperative to Listen, underscoring His persistent grace and the non-negotiable nature of His commands, a call reiterated throughout Scripture for those who would truly follow Him (e.g., Jesus' teaching on building on the rock).
Exposition and Analysis
Key Word Analysis
This is more than mere auditory perception; it implies intelligent hearing, often with the strong implication of attention, comprehension, and, crucially, obedience. When God commands one to "hear," it is a summons to listen with the intent to understand and act upon the divine message. In this context, it highlights the leaders' profound failure to heed God's warnings and instructions, demonstrating not just a lack of attention but a deliberate refusal to obey.
This term is rich in meaning, extending beyond a simple spoken utterance. It encompasses a matter, an affair, a thing, a decree, a divine pronouncement, or even a promise. Here, "the word of the LORD" signifies the comprehensive and authoritative revelation of God's will, His counsel, and His judgment. It is not just a suggestion but a binding declaration that carries the weight of divine authority, demanding a response from those who hear it.
Derived from a root meaning "to mock" or "to deride," this word describes a deep-seated attitude of contempt and disdain. "Scornful men" are not merely skeptics; they are mockers who actively scoff at spiritual truth, divine warnings, and prophetic messages. Their scorn implies intellectual arrogance and a defiant rejection of God's authority, often accompanied by a sense of self-sufficiency and a belief in their own superior wisdom.
Verse Breakdown
"Wherefore hear the word of the LORD"
This opening phrase serves as a forceful, authoritative imperative. "Wherefore" (or "Therefore") connects this command to the preceding context of Ephraim's judgment, implying that Judah's leaders are now facing a similar divine confrontation due to their similar spiritual state. The command to "hear" (Hebrew shâmaʻ) is not merely an invitation to listen but a demand for obedient attention to "the word of the LORD" (Hebrew dâbâr Yᵉhôvâh), emphasizing the divine origin and binding nature of the message about to be delivered.
"ye scornful men"
This is a direct, accusatory address, identifying the specific audience. These are not just any men, but those characterized by "scorn" (lâtsôwn), implying a pervasive attitude of mockery, derision, and contempt for God's truth and His messengers. This descriptor highlights their spiritual arrogance and their active dismissal of divine warnings, setting them apart as particularly resistant to God's voice.
"that rule this people"
This clause pinpoints the societal position of the "scornful men" – they are the leaders, governors, or influential figures in Jerusalem. Their scorn is not a private vice but a public posture that directly impacts the spiritual and moral trajectory of the nation. Their position of authority makes their spiritual blindness and defiance particularly dangerous, as they are leading the people under their charge down a path of rebellion.
"which [is] in Jerusalem"
This final phrase specifies the geographical and spiritual locus of these scornful rulers. Jerusalem, the capital city and the traditional dwelling place of God's presence (the Temple), is ironically the very place where such profound scorn for God's word is found among its leaders. This adds a layer of tragic irony and emphasizes the severity of their offense, as they are rejecting God's word from within His chosen city.
Literary Devices
Isaiah 28:14 employs several potent literary devices to convey its urgent message. The most prominent is Apostrophe, as the prophet directly addresses the "scornful men" who are not physically present in the immediate narrative but are the intended recipients of this divine rebuke. This direct address creates a sense of immediacy and personal confrontation. The phrase "hear the word of the LORD" functions as an Imperative, a forceful command that underscores the non-negotiable nature of God's message and the urgency of their need to respond. The term "scornful men" itself is a form of Epithet, a descriptive phrase that characterizes the leaders by their most prominent spiritual failing – their contempt for divine truth. Furthermore, the entire verse serves as a Prophetic Oracle, a divine pronouncement delivered through a prophet, carrying the authority and weight of God's own voice, demanding attention and response from its audience.
Theological and Thematic Connections
Isaiah 28:14 stands as a stark reminder of humanity's perennial struggle with pride and the essential nature of heeding divine revelation. Theologically, it underscores God's unwavering commitment to communicate His will, even to those who openly mock Him. The "word of the LORD" is presented as the ultimate authority, against which human wisdom and political maneuvering are utterly futile. The leaders' scorn is not merely a personality flaw but a profound theological rebellion, a rejection of the very source of truth and life. This verse highlights the dangerous consequences of spiritual arrogance, particularly when it resides in positions of power, as it inevitably leads to national and personal ruin. It sets the stage for God's subsequent revelation of a "tried stone, a precious corner stone, a sure foundation" (Isaiah 28:16), contrasting the instability of human pride with the steadfastness of God's plan.
Reflection and Application
Isaiah 28:14 offers profound insights for contemporary believers, especially concerning the posture of our hearts towards God's truth. Whether in positions of leadership or as individuals, we are continually tempted to rely on our own wisdom, societal trends, or human alliances rather than submitting to the clear directives of God's Word. The "scornful men" of Jerusalem serve as a cautionary tale: pride and a dismissive attitude toward divine counsel inevitably lead to spiritual blindness and disastrous outcomes. This verse challenges us to cultivate a humble and receptive heart, one that eagerly "hears the word of the LORD" not just as information, but as transformative truth demanding obedience. It reminds us that true security and flourishing come not from human ingenuity or political power, but from faithfully aligning our lives with God's revealed will, recognizing His word as the ultimate authority in every sphere of life.
Questions for Reflection
FAQ
What does it mean to be "scornful men" in this context?
To be "scornful men" (Hebrew lâtsôwn) in Isaiah 28:14 means to be individuals, specifically leaders in Jerusalem, who exhibit an active attitude of mockery, derision, and contempt towards God's word and His prophets. It's more than simple disbelief; it implies intellectual arrogance and a defiant rejection of divine truth, often accompanied by a sense of self-sufficiency and a preference for human wisdom or political schemes over God's counsel. This scorn is a serious spiritual offense, as it directly opposes the authority and goodness of the LORD. The Book of Proverbs frequently warns against the "scoffer" or "mocker," highlighting their resistance to wisdom and correction.
Why is it significant that these scornful men "rule this people which is in Jerusalem"?
The fact that these "scornful men" are in positions of leadership ("rule this people") and are located in Jerusalem adds significant weight to the indictment. Jerusalem was considered the holy city, the place where God's temple resided and where His presence was uniquely manifested. For the leaders of such a city to be scornful of God's word indicates a profound spiritual corruption at the very heart of the nation. Their spiritual blindness and defiance would inevitably lead the entire populace astray, jeopardizing not only their spiritual well-being but also their national security and future. This highlights the immense responsibility of leadership, especially spiritual leadership, to humbly heed and obey God's word for the sake of those they govern, as seen in the call for righteous leadership throughout the Old Testament, such as in Deuteronomy's instructions for the king.
Christ-Centered Fulfillment
Isaiah 28:14, with its urgent call to "hear the word of the LORD" addressed to "scornful men" in Jerusalem, finds profound Christ-centered fulfillment in the New Testament. Jesus Christ is the ultimate "Word of the LORD" made flesh, as declared in John's prologue. His ministry was characterized by a persistent call to "hear" and obey His teachings, which were the very words of God (Jesus' words from the Father). Yet, just as the leaders in Isaiah's day scorned the prophetic word, so too did many of the religious leaders in Jerusalem during Jesus' time reject and mock Him, the living embodiment of God's word (the mocking of Jesus on the cross). Their scorn culminated in His crucifixion outside the very city where they ruled. However, the "word of the LORD" that they rejected in Isaiah 28:14 also foreshadows the "precious corner stone, a sure foundation" mentioned in Isaiah 28:16, a prophecy explicitly applied to Christ in Peter's epistle. Thus, the scornful rejection of God's word by the leaders of Jerusalem in Isaiah's time ultimately foreshadows their rejection of Christ, the true Word and the only sure foundation, while simultaneously highlighting God's enduring plan to establish His kingdom through Him.