21 For Yahweh will rise up as on Mount Perazim. He will be angry as in the valley of Gibeon; that he may do his work, his unusual work, and bring to pass his act, his extraordinary act.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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, (2 Samuel 5:20; 1 Chronicles 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. (Joshua 10:10-14.) 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. 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. (Exodus 34:6; Psalm 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."
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 2-Samuel 5:20-21, and 1-Chronicles 14:11, where David is said to have defeated the Philistines at Baal-Perazim. This place was near to the valley of Rephaim 2-Samuel 5:19, and not far from Jerusalem. The word 'Perazim' is from פרץ pârats, 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 2-Samuel 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 1-Chronicles 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 Joshua 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.
As in Mount Perazim - כהר kehar; but בהר bahar, In the mount, is the reading of two of Kennicott's, one of De Rossi's, and one of my own MSS.
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, (2-Samuel 5:20; 1-Chronicles 14:11).
(b) Where Joshua discomfited five kings of the Amorites, (Joshua 10:12).
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 Isaiah 28:17 and destroyed them, from whence the place had the name of Baalperazim, 2-Samuel 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, Amos 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, 1-Chronicles 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 Isaiah 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, Joshua 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 Habakkuk 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 Jude. l. 2. c. 19. sect. 1.
Perazim--In the valley of Rephaim (2-Samuel 5:18, 2-Samuel 5:20; 1-Chronicles 14:11), there Jehovah, by David, broke forth as waters do, and made a breach among the Philistines, David's enemies, as Perazim means, expressing a sudden and complete overthrow.
Gibeon-- (1-Chronicles 14:16; 2-Samuel 5:25, Margin); not Joshua's victory (Joshua 10:10).
strange--as being against His own people; judgment is not what God delights in; it is, though necessary, yet strange to Him (Lamentations 3:33).
work--punishing the guilty (Isaiah 10:12).
It would be with them as it was with the Philistines when David turned their army into water at Baal-perazim (2-Samuel 5:20; 1-Chronicles 14:11), or when on another occasion he drove them before him from Gibeon to Gezer (1-Chronicles 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 Isaiah 14:28. (cf., Isaiah 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.
Perazim - Where he fought against the Philistines, 2-Samuel 5:20. Gibeon - Where he fought against the Canaanites, Joshua 10:10, &c. and afterwards against the Philistines, 1-Chronicles 14:16. Strange work - For this work of bringing total destruction upon Israel, was contrary to the benignity of his own nature, and to the usual way of dealing with his people.
*More commentary available at chapter level.