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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
Two Centuries of Reception
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(Verse 21, 22.) For just as the Lord will stand on the mountain of divisions, and will be angry in the valley of Gibeon, to do his work, his strange work, to carry out his task, his alien task. And now do not mock: lest perhaps your chains be tightened. For I have heard from the Lord God of hosts a conclusion and an abbreviation over all the earth. LXX: As the mountain of the wicked rises, the Lord will arise, and it will be in the valley of Gibeon, when he does his work with fury, the work of bitterness and his fury he will use as if it were alien: and his bitterness as if it were foreign. And do not rejoice, neither let your bonds be strengthened, for I have heard from the Lord God of Hosts that the things which he will do upon the whole earth are consummated and abbreviated. The Lord has promised to place a precious stone in the foundations of Zion, in order to overturn falsehood and the hope of the wicked; and to abolish the covenant with death and the agreement with hell by a powerful storm. Because the princes did not want to accept Him, just as in the past against the Allophyli, when David reigned on the mountain of divisions, which in Hebrew is called Pharasim, the Lord brought down his adversaries, from where the place also received its name. And as in the valley of Gibeon, under the leadership of Joshua, when the confidence of the inhabitants in themselves spoke to God: Sun, stand still in Gibeon, and moon, in the valley of Aijalon ((or Elon)) (Joshua 10:12); and the sun stood still for the space of a whole day; and many of the foreign invaders perished: so the Lord will be angry with the wicked and the mockers, in order to accomplish His work. For it is not the work of the Lord to destroy those whom He has created; but to perform a work that belongs more to cruelty than to clemency. And again the same thing is repeated in other words, so that it may accomplish its work. It is not his task to punish sinners, but the stranger, and alien from him, that he may punish who is the Savior. Therefore, since the Lord is about to rise again from his patience, and will not spare: just as he did not spare on Mount Pharasim, and in the valley of Gibeon: I warn you, O mocking men, that you should not at all laugh at my prophets, and that you should not think that the things they proclaim are not going to happen, lest if you persist in mocking, the bonds of your sins may be tightened (For by the cords of his own sins each one is bound (Prov. V, 22), or lest the time of captivity may come upon you. Indeed, what the Lord delayed in time, the bonds, captivity, and punishments, or the final day of judgment, He is now about to fulfill, accomplish, and shorten. Therefore, as a prophet, I announce to you the things that I have known from the Lord God Almighty that will happen over the whole earth, so that you may prevent the impending wrath with repentance. According to the Septuagint, the Lord Himself is said to rise like a mountain of the wicked and to be present in the valley of Gibeon, in order to perform His works, which are all one work of bitterness: which should by no means be seen as blasphemous. For the Lord does not say that the mountain of the wicked will come, but that it is like a mountain, which appears to be very heavy to the wicked and those who endure them. Just as if one careless son and another sick son, the father and the doctor could be cruel if they restore them to health with beatings and cauterization. For the Lord will rise and will be in the valley of Gibeon, on account of those who, because of their sins, remain in a humble place, and because of the swelling of their souls, are raised up in pride. For Gabaon, the hill interprets: that it may do its works, which are works of bitterness; when forced to change mercy, it becomes bitter instead of sweet. Therefore, you who are about to suffer these things, do not now rejoice in that joy in which he rejoiced and was richly clothed in purple at the feast, while neglecting Lazarus the poor (Luke 16): lest your chains become stronger. For what the Lord is going to do and how he will fulfill his judgement, these things I have both heard and announced to you. And what it means: According to history, understand it as referring to the borders of Judea extending over all the land; according to allegory, understand it as referring to the entire world.
Hence Isaiah, contemplating our salvation and [Christ’s] passion, well said: “That he may do his work, his strange work; that he may perform his work, his work is strange to him.” For the work of God is to gather the souls that he created and call them back to the joys of the eternal light. But it is not the work [of] God in his essence to be flogged, to be smeared with spittle, to be crucified, to die and to be buried, but this is the work of a sinful person who deserved all these things for his sins. But [Jesus] himself bore our sins in his own body on the tree. And he who in his own nature always remains incomprehensible deigned to be comprehended in our nature and to be flogged, because if he had not assumed the attributes of our weakness he could never have raised us to the power of his fortitude.… And he does his strange work that he might do his proper work, because insofar as he bore our sins in infirmity he led us who are his creatures to the glory of his fortitude in which he lives and reigns with God the Father in the unity of the Holy Spirit, God, through ages of ages. Amen.
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Summary
Isaiah 28:21 delivers a profound prophetic declaration concerning the Lord's decisive and unexpected judgment against the rebellious leaders of Judah and Jerusalem. This divine intervention is portrayed through allusions to past miraculous victories where God fought for Israel, yet paradoxically, He will now act with the same power against His own people. The passage strikingly emphasizes the unusual and unanticipated nature of this judgment, describing it as God's "strange work" and "strange act," thereby underscoring the severe spiritual apostasy that would necessitate such a departure from His customary covenantal posture of protection and deliverance.
Context
Literary Context
Isaiah 28 opens with a severe oracle of judgment against Ephraim, the Northern Kingdom, condemning its pride and spiritual drunkenness, foreshadowing its impending fall. The prophetic focus then shifts to Judah and Jerusalem, whose leaders are likewise indicted for their arrogance, scoffing, and reliance on human wisdom and political alliances rather than divine trust. They are depicted as having forged a "covenant with death" and a "pact with Sheol" in their self-assured defiance, believing themselves impervious to divine judgment, as seen in Isaiah 28:15. Amidst this condemnation, Isaiah introduces the foundational concept of a "precious cornerstone" in Isaiah 28:16, hinting at God's ultimate plan of salvation and a true foundation for faith. However, verse 21 abruptly redirects the narrative back to the theme of judgment, serving as a climactic and severe declaration that God will indeed act, and His actions will be contrary to the complacent expectations of those who have spurned His warnings. It functions as a powerful warning, emphasizing the inevitability of divine reckoning for persistent sin.
Historical & Cultural Context
The prophecies in Isaiah 28 are situated in the tumultuous late 8th century BCE, a period marked by significant geopolitical instability in the ancient Near East. Both the Northern Kingdom of Israel (Ephraim) and the Southern Kingdom of Judah faced the formidable and expanding threat of the Assyrian Empire. While Ephraim had either fallen or was on the verge of its collapse (722 BCE), Judah, under King Hezekiah, was desperately seeking alliances, particularly with Egypt, rather than placing its trust solely in the Lord. This era was characterized by a widespread decline in spiritual fidelity, evidenced by pervasive idolatry, social injustice, and a general disregard for God's covenant laws among the ruling elite. The leaders, including priests and prophets, were depicted as spiritually blind and morally corrupt, indulging in drunkenness and scoffing at Isaiah's clear prophetic warnings. Culturally, the prevailing norms favored reliance on military strength and shrewd political maneuvering, which stood in stark contrast to Isaiah's consistent call for faith, repentance, and reliance on Yahweh. The geographical locations mentioned, Mount Perazim and the Valley of Gibeon, were deeply significant historical battle sites, ingrained in Israel's collective memory as places where God had miraculously intervened on their behalf.
Key Themes
The overarching theme of Isaiah 28 is Divine Judgment and Sovereignty. God's judgment is presented not as arbitrary wrath but as a just and necessary response to the persistent rebellion, spiritual apathy, and false security embraced by His people. The scornful rejection of God's word by the leaders and their reliance on human schemes rather than divine guidance provoke this severe response. Another crucial theme is God's Unexpected Methods. The description of God's "strange work" highlights that His ways often transcend human comprehension or expectation; He can employ means that appear contrary to His usual character or past actions to fulfill His righteous purposes. This also underscores the profound theme of Covenant Faithfulness and Apostasy. God's act of judging His own covenant people is deemed "strange" precisely because His inherent nature is to protect and deliver them. Their profound apostasy has compelled Him to undertake a role that is, for Him, an unusual, almost alien, task, thereby demonstrating the immense gravity of their unfaithfulness. The historical allusions to Perazim and Gibeon powerfully reinforce the theme of Reversal of Fortune, where past divine deliverance becomes a stark metaphor for impending divine wrath.
Exposition and Analysis
Key Word Analysis
(hayah), meaning "to be," this is the sacred, covenantal name of God, often transliterated as "Jehovah" or "Yahweh." It signifies the self-existent, eternal, and unchanging God who is absolutely faithful to His covenant promises. The use of this specific name here emphasizes that it is the very God of Israel, their covenant partner, who will execute this "strange work," making the impending judgment all the more profound and weighty for His people.
A primitive root meaning "to rise," "stand up," or "establish." In this context, it denotes God's active, decisive, and resolute movement towards action. Coupled with "be wroth," it paints a vivid picture of God taking an aggressive stance, not passively observing, but actively intervening with righteous indignation and purpose.
A primitive root meaning "to quiver (with any violent emotion, especially anger or fear)." Here, it powerfully conveys God's righteous indignation and fierce anger against the rebellion and scorn of His people. It implies a deep, settled, and powerful wrath that is the driving force behind His impending judgment, rather than a fleeting emotion.
This term (H2114) is a primitive root meaning "to turn aside (especially for lodging); hence to be a foreigner, strange, profane." When applied to God's "work," it suggests an action that is outside of His typical or expected course of dealings with His covenant people. It is "strange" because God's primary disposition towards Israel, according to His covenant, was one of salvation, protection, and blessing, not judgment.
This second term for "strange" (H5237) is derived from a root meaning "to recognize," implying something "not recognized," "foreign," or "alien." Its use reinforces and intensifies the idea that this act of judgment is utterly alien to God's usual character and relationship with His people. It underscores the severity of their apostasy that necessitates such an "unfamiliar" and profoundly unexpected response from Him.
Verse Breakdown
"For the LORD shall rise up as [in] mount Perazim"
This clause declares God's active, determined intention to intervene with overwhelming power. The reference to Mount Perazim alludes to David's decisive victory over the Philistines in 2 Samuel 5:20 and 1 Chronicles 14:11, where the Lord "broke through" (Perazim means "breaches" or "breakthroughs") His enemies. The imagery suggests a powerful, overwhelming, and divinely orchestrated breakthrough, but here, it is paradoxically directed against His own people.
"he shall be wroth as [in] the valley of Gibeon"
This continues the theme of divine intervention, now explicitly linking it with righteous anger. The Valley of Gibeon recalls Joshua's miraculous victory over the Amorite kings in Joshua 10:10-14, where God cast down great hailstones and made the sun stand still to ensure Israel's triumph. Both Perazim and Gibeon serve as historical precedents of God fighting for Israel; now, the same divine power and wrath will be unleashed against them.
"that he may do his work, his strange work;"
This clause articulates the purpose and nature of God's rising up and being wroth. The "work" (Hebrew: maʻăseh, H4639) refers to His action or deed. The repetition and qualification as "strange" (Hebrew: zûwr, H2114) emphasize the unusual, unexpected, and almost foreign nature of this particular work for God. It is "strange" because it contradicts His typical role as Israel's deliverer and protector, highlighting the profound deviation from His covenantal norm.
"and bring to pass his act, his strange act."
This clause reiterates and intensifies the previous statement, adding further emphasis through synonymous parallelism. "Bring to pass" (Hebrew: ʻâbad, H5647) means to work or serve, implying the execution of a task or the performance of a deed. The "act" (Hebrew: ʻăbôdâh, H5656) again refers to a deed or service. The second use of "strange" (Hebrew: nokrîy, H5237) further underscores the alien, unfamiliar, and extraordinary character of this divine judgment, highlighting the profound depth of Israel's apostasy that compels God to act in a way so contrary to His covenantal nature.
Literary Devices
Isaiah 28:21 is rich in literary devices that amplify its powerful and unsettling message. Allusion is central, as the verse directly references specific historical victories at Mount Perazim and the Valley of Gibeon. These allusions are not merely historical footnotes but serve as a powerful rhetorical device, creating a stark Contrast and profound Irony. The God who once fought for His people, miraculously delivering them from their enemies, will now, with the same divine power and intensity, fight against them. This reversal of roles is deeply ironic and underscores the gravity of Judah's rebellion. The phrase "his strange work" and "his strange act" employs Repetition for emphasis, highlighting the unusual and almost unnatural nature of this judgment for God. The description of God "rising up" and being "wroth" uses Anthropomorphism, attributing human actions and emotions (standing up in anger, quivering with wrath) to God, making His impending judgment more tangible and formidable. The entire verse functions as a powerful Prophetic Warning, using vivid imagery and historical memory to shock the complacent leadership into recognizing the dire consequences of their unfaithfulness.
Theological and Thematic Connections
Isaiah 28:21 profoundly illustrates the theological truth of God's absolute sovereignty and His unwavering commitment to justice, even when it involves judging His own covenant people. It reveals that while God is merciful and gracious, His holiness and righteousness demand a response to persistent rebellion and scorn. For God to execute judgment upon Israel, His chosen nation, is described as "strange" because it goes against His very nature of deliverance and blessing for His people. This highlights the immense gravity of their sin and apostasy, which has forced the hand of a loving God into an action that is, for Him, an "unusual" task. It underscores that divine judgment is not arbitrary but a sorrowful, necessary consequence of unrepentant sin, a testament to God's righteous character and His ultimate faithfulness to His own standards.
Reflection and Application
Isaiah 28:21 serves as a sobering reminder that God's character encompasses both boundless love and unwavering justice. For contemporary believers, this verse challenges any presumption of divine favor that might lead to complacency or moral laxity. It teaches us that our relationship with God is not a license for rebellion, but rather calls for a deeper commitment to holiness and obedience. When God acts in ways that seem "strange" or unexpected to us—whether through personal trials, societal upheavals, or even the consequences of our own choices—it is often a manifestation of His righteous hand at work, calling us to repentance and a renewed trust in His perfect will. This passage urges us to examine our own lives for areas of spiritual arrogance, false security, or reliance on worldly wisdom, prompting us to humbly seek God's ways and to respond with genuine repentance when His Spirit convicts us, recognizing that His ultimate aim is always our good and His glory.
Questions for Reflection
FAQ
What does "his strange work" and "his strange act" truly mean?
The phrases "his strange work" (Hebrew: maʻăseh zûwr) and "his strange act" (Hebrew: ʻăbôdâh nokrîy) emphasize that God's impending judgment upon His own people is an action that is contrary to His typical, expected, and preferred way of dealing with Israel. God's nature and covenantal relationship with Israel were primarily characterized by salvation, deliverance, and blessing. Therefore, to act in judgment against them is "strange" or "alien" to His usual disposition. It highlights the profound depth of Israel's apostasy and rebellion, which has necessitated such an unusual and severe divine response from a loving God. It underscores that God's judgment is not arbitrary but a sorrowful necessity due to persistent unfaithfulness, demonstrating His unwavering commitment to righteousness.
Why does Isaiah reference Mount Perazim and the Valley of Gibeon?
Isaiah references these historical sites to create a powerful and ironic contrast. Both Mount Perazim (where David defeated the Philistines in 2 Samuel 5:20 and 1 Chronicles 14:11) and the Valley of Gibeon (where Joshua miraculously defeated the Amorites in Joshua 10:10-14) were places where God had famously intervened with overwhelming power on behalf of Israel, securing their victory over their enemies. By invoking these past triumphs, Isaiah dramatically illustrates that the same divine power that once fought for His people will now be unleashed against them due to their rebellion and unfaithfulness. It's a vivid metaphor for the reversal of God's favor when His covenant people abandon Him and His ways.
Christ-Centered Fulfillment
While Isaiah 28:21 primarily speaks of God's judgment upon rebellious Israel, it finds a profound Christ-centered fulfillment in the ultimate "strange work" that God accomplished through Jesus Christ. The cross of Christ was, in many ways, God's "strange work" and "strange act" of salvation. It seemed like a defeat, a weakness, and a scandal to the world (1 Corinthians 1:23), yet through it, God brought about the greatest victory over sin and death. It was "strange" that the Son of God, who knew no sin, would become sin for us (2 Corinthians 5:21) and suffer the just wrath of God on humanity's behalf, a wrath that was due to us. This act, seemingly contrary to the nature of God's glory and the expected path to victory, was the very means by which He reconciled the world to Himself (Romans 5:8). Furthermore, Christ's first advent was primarily one of grace and salvation (John 3:17), but His second advent will involve a "strange work" of judgment upon those who reject Him, fulfilling the prophetic trajectory of divine reckoning seen in passages like Revelation 19:11-16. Thus, Isaiah 28:21 foreshadows not only God's just judgment but also the unexpected, paradoxical means by which He accomplishes both judgment and salvation through His Son, Jesus Christ.