Fuente: The Cambridge Bible for Schools and Colleges

For the Lord shall rise up – To rise up is indicative of going forth to judgment, as when one rises from his seat to accomplish anything.

As in mount Perazim – There is reference here, doubtless, to the event recorded in 2Sa 5:20-21, and 1Ch 14:11, where David is said to have defeated the Philistines at Baal-Perazim. This place was near to the valley of Rephaim 2Sa 5:19, and not far from Jerusalem. The word Perazim is from parats, to tear, or break forth, as waters do that have been confined; and is indicative of sudden judgment, and of a complete overthrow. It was on that account given to the place where David obtained a signal and complete victory 2Sa 5:20; and it is here referred to, to denote that God would come forth in a sudden manner to destroy Jerusalem and Judea. He would come upon them like bursting waters, and sweep them away to a distant land.

As in the valley of Gibeon – In 1Ch 14:16, it is said that after the victory of Baal-Perazim, David smote the host of the Philistines from Gibeon even to Gaza. This victory is doubtless referred to here, and not the victory of Joshua over the Gibeonites Jos 10:10, as Vitringa and others suppose.

That he may do his work, his strange work – This is called his strange work because it would be inflicted on his people. He had destroyed their enemies often, but now he was about to engage in the unusual work of coming forth against his own people, and sweeping them away to a distant land. The work of judgment and punishment may be called the strange work of God always, inasmuch as it is not that in which he delights to engage, and is foreign to the benevolence of his heart. It is especially so when his own people are the objects of his displeasure, and when their sins are such as to demand that he should visit them with the tokens of his wrath.

Fuente: Albert Barnes’ Notes on the Bible

Verse 21. As in Mount Perazim] kehar; but bahar, IN the mount, is the reading of two of Kennicott’s, one of De Rossi’s, and one of my own MSS.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Shall rise up, to act and fight against you; as he is said to sit still, when he doth forbear to act.

Mount Perazim where he fought against the Philistines, 2Sa 5:20. The valley of Gibeon; where he fought against the Canaanites, Jos 10:10, &c, and afterwards against the Philistines, 1Ch 14:16.

His strange work; the execution of his judgment against Israel, which he calleth his strange work, to intimate either,

1. That God would punish them not with ordinary punishments, but in a most dreadful, and singular, and extraordinary manner; such a judgment being called

a marvellous work, Isa 29:14, although the Hebrew word there used be not the same with this, but of a much differing signification. Or rather,

2. That this work of bringing total and irrecoverable destruction upon Israel was contrary to the benignity of his own nature, and to the usual way of dealing with his people, whom he used and delighted to protect, and spare, and bless; and whom, even when he is angry with them, and punisheth them, he handleth more gently than he doth other persons, in judgment remembering mercy to them, as was noted, Isa 27:7,8; see also Isa 26:11.

Fuente: English Annotations on the Holy Bible by Matthew Poole

21. PerazimIn the valley ofRephaim (2Sa 5:18; 2Sa 5:20;1Ch 14:11), there Jehovah, byDavid, broke forth as waters do, and made a breachamong the Philistines, David’s enemies, as Perazimmeans, expressing a sudden and complete overthrow.

Gibeon (1Ch 14:16;2Sa 5:25, Margin); notJoshua’s victory (Jos 10:10).

strangeas beingagainst His own people; judgment is not what God delights in; it is,though necessary, yet strange to Him (La3:33).

workpunishing theguilty (Isa 10:12).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For the Lord shall rise up as [in] Mount Perazim,…. Where the Lord broke forth on David’s enemies the Philistines, as the breach of waters; see Isa 28:17 and destroyed them, from whence the place had the name of Baalperazim, 2Sa 5:20. The Targum is,

“for as the mountain which moved when the glory of the Lord was revealed in the days of Uzziah the king;”

referring to the earthquake in his time, Am 1:1:

he shall be wroth as [in] the valley of Gibeon; Josephus Ben Gorion b makes mention of the valley of Gibeon, where a battle was fought between Cestius the Roman general and the Jews, in which the latter got the victory, and says it was about six miles from Jerusalem: here the Philistines were smitten, returning again after they had been vanquished before, 1Ch 14:16 though it is more generally thought that this refers to the discomfiture of the Canaanites in the times of Joshua, when also hailstones fell upon them, and destroyed many; see

Isa 28:17 and when the sun and moon stood still till Israel were avenged on their enemies, and which showed the power and presence of God with them, Jos 10:10 and so the Targum, which adds,

“and in the miracles which he (the Lord) did for Joshua, in the valley of Gibeon;”

and these instances are mentioned as proofs of the divine power and vengeance, and to assure the Jews that the Lord would rise up in the same wrath and indignation against them, and consume them:

that he may do his work, his strange work, and bring to pass his act, his strange act; which may be called so, because in the above mentioned instances he fought for his people Israel, but in this he would fight against them; and because this was a work and act of strict justice and awful severity, and not so agreeable to him as acts of mercy, grace, and goodness, in which he delights; or rather, because it was an unusual one, marvellous and surprising, and would be so to the Jews themselves, and even to their enemies, and to all the world, as the destruction of Jerusalem was, especially as by the Romans; see Hab 1:5. Vitringa, besides this, adds the calling of the Gentiles, the seizing of the inheritance of the world, and the destruction of the kingdom of Satan in the Roman empire. The Targum interprets this in a very contrary sense, of such as do strange works, idolatry, for which they are consumed.

b L. 6. c. 5. p. 559. Vid. Joseph. de Bello Jud. l. 2. c. 19. sect. 1.

Fuente: John Gill’s Exposition of the Entire Bible

It would be with them as it was with the Philistines when David turned their army into water at Baal-perazim (2Sa 5:20; 1Ch 14:11), or when on another occasion he drove them before him from Gibeon to Gezer (1Ch 14:13.). “For Jehovah will rise up as in the mountain of Perazim, and be wroth as in the valley at Gibeon to work His work; astonishing is His work; and to act His act: strange is His act.” The Targum wrongly supposes the first historical reminiscence to refer to the earthquake in the time of Uzziah, and the second to Joshua’s victory over the Amorites. The allusion really is to the two shameful defeats which David inflicted upon the Philistines. There was a very good reason why victories over the Philistines especially should serve as similes. The same fate awaited the Philistines at the hands of the Assyrians, as predicted by the prophet in Isa 14:28. (cf., Isa 20:1-6). And the strangeness and verity of Jehovah’s work were just this, that it would fare no better with the magnates of Judah at the hand of Asshur, than it had with the Philistines at the hand of David on both those occasions. The very same thing would now happen to the people of the house of David as formerly to its foes. Jehovah would have to act in opposition to His gracious purpose. He would have to act towards His own people as He once acted towards their foes. This was the most paradoxical thing of all that they would have to experience.

Fuente: Keil & Delitzsch Commentary on the Old Testament

21. For as in Mount Perazim. Since he speaks here of the reprobate, the Prophet holds out nothing but terrors and cruel punishment; for while the Lord deals kindly and gently with his children, he shews that he will be an object of terror to the reprobate. For this purpose he produces examples, in which the Lord displayed his arm in defense of his people, as when he routed the Philistines in the valley of Perazim, when David pursued them, (2Sa 5:20; 1Ch 14:11,) and at another time, when the Amorites and other enemies were slain by the Israelites in the valley of Gibeon, with Joshua as their leader, to whom the Lord granted that the “sun and moon should stand still,” that they might more easily pursue their enemies. (Jos 10:10.)

Shall Jehovah rise up. By the word “rise up” he points out the power of God, because we think that he is lazy and indolent, when he does not punish the reprobate. It is therefore said that he “rises up” or stands erect, when he openly exhibits to us proofs of his power, and such as especially manifest the great care which he takes of his Church. Although the manner was different, (for in ancient times he “rose up” in defense of his chosen people against foreigners, but now he threatens war against the Jews,) yet Isaiah skillfully applies these examples; for by driving out internal enemies God will promote the advantage of his Church not less than if he directed his strength and arms against foreigners. He would thus reckon them in the number of enemies, though they falsely boasted that they were his people.

His strange work. (239) Some think that this “work” is called “strange,” because nothing corresponds better to the nature of God than to be merciful and to pardon our sins; and that when he is angry, he acts against his will, and assumes a character that is foreign to him and that is contrary to his nature. By nature he is gentle, compassionate, patient, kind, slow to anger, as Scripture declares by many words and by a variety of expressions his infinite compassion. (Exo 34:6; Psa 103:8.) Others explain it to mean that the “work” is “strange,” because formerly he was wont to defend his people, and that it is monstrous that he now proceeds to attack and exterminate them, as if they were enemies.

For my own part, I consider “strange” to mean simply what is uncommon or wonderful; for this appellation is given to what is rare and unusual among men, and we know that they almost always view with astonishment whatever is new. It is as if he had said, “The Lord will punish you, and that not in a common or ordinary way, but in a way so amazing that at the sight or hearing of it, all shall be struck with horror.” It is certain that all the works of God are so many proofs of his power, so that they ought justly to excite our admiration; but because, through constant habit and looking at them, they are despised by us, we think that he does nothing unless he adopt some extraordinary methods. On this account Isaiah quotes ancient examples, in order that we may know that, though to men this vengeance be new and amazing, yet to God it is far from being new, since for a long period he has given proofs of his power and ability not less remarkable than these. Yet I willingly admit that the Prophet contrasts the wicked Israelites with the Philistines and Canaanites, as if he had said, “The Lord formerly performed miracles when he wished to save his people; he will now perform them in order to destroy that people; for since the Israelites have degenerated, they shall feel the hand of God for their destruction which their fathers felt for their salvation.”

(239) Bogus footnote

Fuente: Calvin’s Complete Commentary

(21) The Lord shall rise up as in mount Perazim . . .The point of the reference to Davids victories at Baal Perazim (2Sa. 5:20; 1Ch. 14:11), and at Gibeon (1Ch. 14:16) is that then Jehuah had interposed on behalf of His people against their enemies. The new and strange workthe very paradox of prophecywas that He would now rise up to overthrow His own people.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

21. As in Mount Perazim See 2Sa 5:20-21, where, with trust in Jehovah, David burst through and defeated the Philistines. 1Ch 14:11. So shall be the rising up and bursting through of Jehovah in his wrath. No light, no fringe of promise, lines this dreaded woe. Is there not something more than Syrian invasion here? What means the strange work which God will do other than this? As he had often punished Israel’s enemies with a furious “bursting through,” so now he will in same way punish Israel itself.

Fuente: Whedon’s Commentary on the Old and New Testaments

Isa 28:21 For the LORD shall rise up as [in] mount Perazim, he shall be wroth as [in] the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.

Ver. 21. As in Mount Perazim. ] See 2Sa 5:20 . God usually sitteth amidst his people in his mercy seat, or throne of grace; neither ariseth he to punish them till much provoked, and then he may possibly deal as severely with them as he did with the Philistines at Mount Perazim, or with the Amorites in the valley of Gibeon. Jos 10:10 But then he doth “his work, his strange work, and brings to pass his act, his strange act” – i.e., That which is neither his wont nor his delight. Lam 3:33 Mic 7:18 Eze 33:11 To fall foul upon his people by his plagues and judgments, goeth as much against the heart with him as against the hair with them. And besides, by doing this his “strange work,” he maketh way for the doing of his own proper work. 1Co 11:32

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Isaiah

GOD’S STRANGE WORK

Isa 28:21 .

How the great events of one generation fall dead to another! There is something very pathetic in the oblivion that swallows up world-resounding deeds. Here the prophet selects two instances which to him are solemn and singular examples of divine judgment, and we have difficulty in finding out to what he refers. To him they seemed the most luminous illustrations he could find of the principle which he is proclaiming, and to us all the light is burned out of them. They are the darkest portion of the verse. Several different events have been suggested. But most probably the historical references here are to David’s slaughter of the Philistines 2Sa 5:1 – 2Sa 5:25 , and 1Ch 14:1 – 1Ch 14:17. This is probable, but by no means certain. If so, the words are made still more threatening by asserting that He will treat the Israelites as if they were Philistines. But the point on which we should concentrate attention is this remarkable expression, according to which judgment is God’s strange work. And that is made more emphatic by the use of a word translated ‘act,’ which means service, and is almost always used for work that is hard and heavy-a toil or a task.

I. The work in which God delights.

It is here implied that the opposite kind of activity is congenial to Him. The text declares judgment to be an anomaly, out of His ordinary course of action and foreign to His nature.

We may pause for a moment on that great thought that God has a usual course of action, which is usual because it is the spontaneous expression and true mirror of His character. What He thus does shows that character to His creatures, who cannot see Him but in the glass of His works, and have to infer His nature, as they best may, from His works. The Bible begins with His nature and thence interprets His work.

The work in which God delights is the utterance of His love in blessing.

The very essence of love is self-manifestation.

The very being of God is love, and all being delights in its own self-manifestation, in its own activity.

How great the thought is that He is glad when we let Him satisfy His nature by making us glad!

The ordinary course of His government in the world is blessing.

II. The Task in which He does not delight, or His Strange Work.

The consequences of sin are God’s work. The miseries consequent on sin are self-inflicted, but they are also God’s judgments on sin. We may say that sin automatically works out its results, but its results follow by the will of God on account of sin.

That work is a necessity arising from the nature of God. It is foreign to His heart but not to His nature. God is both ‘the light of Israel’ for blessing, and ‘a consuming fire.’ The two opposite effects are equally the result of the contact of God and man. Light pains a diseased eye and gladdens a sound one. The sun seen through a mist becomes like a ball of red-hot iron. The whole revelation of God becomes a pain to an unloving soul.

But God’s very love compels Him to punish.

Some modern notions of the love of God seem to strike out righteousness from His nature altogether, and substitute for it a mere good nature which is weakness, not love, and is cruelty, not kindness.

There is nothing in the facts of the world or in the teachings of the gospel which countenances the notion of a God whose fondness prevents Him from scourging.

What do you call it when a father spares the rod and spoils the child?

Even this world is a very serious place for a man who sets himself against its laws. Its punishments come down surely and not always slowly. There is nothing in it to encourage the idea of impunity.

That work is to Him an Unwelcome Necessity. Bold words. ‘I have no pleasure in the death of a sinner.’ ‘He doth not willingly inflict.’ The awful power of sin to divert the current of blessing. Christ’s tears over Jerusalem. How unwelcome that work is to them is shown by the slowness of His judgments, by multiplied warnings. ‘Rising up early,’ He tells men that He will smite, in order that He may never need to smite.

That work is a certainty. However reluctantly He smites, the blow will fall.

III. The Strange Work of Redemption.

The mightiest miracle. The revelation of God’s deepest nature. The wonder of the universe.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

Perazim. Gibeon. This could not be known or understood without reference to 2Sa 5:20, and Jos 10:10; and this reference must have been in writing: too long before (700 years) to be a matter of mere memory. See App-92.

His strange work = strange His work [is]. Hebrew. zur = foreign.

His strange act = unwonted [is] His act. Hebrew. nakar.

Fuente: Companion Bible Notes, Appendices and Graphics

in mount Perazim: 2Sa 5:20, 1Ch 14:11

the valley: Jos 10:10, Jos 10:12, 2Sa 5:25, Geba, 1Ch 14:16

his strange: Isa 28:19, Deu 29:21-24, Jer 30:14, Lam 2:15, Lam 3:33, Eze 33:21, Luk 19:41-44

Reciprocal: Num 16:30 – make a new thing Jos 18:25 – Gibeon Job 31:3 – a strange Isa 28:29 – cometh Isa 29:14 – I will Isa 31:2 – arise Hab 1:5 – for Hab 3:11 – sun 1Pe 4:12 – think

Fuente: The Treasury of Scripture Knowledge

28:21 For the LORD shall rise as [on] mount {a} Perazim, he shall be angry as [in] the valley {b} of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.

(a) When David overcame the Philistines, 2Sa 5:20, 1Ch 14:11 .

(b) Where Joshua discomfited five kings of the Amorites, Jos 10:12 .

Fuente: Geneva Bible Notes

A second reason for the Jerusalemites’ terror (cf. Isa 28:18-19) would be divine hostility. The Lord would rise up against His people to defeat them, as He formerly rose up to defeat the Philistines at Mount Perazim (lit. breaking forth) "like the break-through of waters" (2Sa 5:20; 1Ch 14:11). He had also defeated the Canaanites in the valley of Gibeon with hailstones (Jos 10:11). Defeating the Israelites was strange work for the Lord because He customarily defended them. Judgment is His "strange work," especially judgment of His own people, a work foreign to what He usually does, namely: bless.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)