Isaiah 28:21

KJV

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.

KJV (with Strong's)

For the LORD {H3068} shall rise up {H6965} as in mount {H2022} Perazim {H6559}, he shall be wroth {H7264} as in the valley {H6010} of Gibeon {H1391}, that he may do {H6213} his work {H4639}, his strange {H2114} work {H4639}; and bring to pass {H5647} his act {H5656}, his strange {H5237} act {H5656}.

Complete Jewish Bible

For ADONAI will arise, as at Mount P'ratzim, and storm with rage, as in the Giv'on Valley; so he can do his deed, his strange deed, and perform his task, his alien task.

Berean Standard Bible

For the LORD will rise up as at Mount Perazim. He will rouse Himself as in the Valley of Gibeon, to do His work, His strange work, and to perform His task, His disturbing task.

American Standard Version

For Jehovah will rise up as in mount Perazim, he will 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.

Commentary

### 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](/isaiah/28-15 "Isaiah 28:15 - The Covenant with Death"). Amidst this condemnation, Isaiah introduces the foundational concept of a "precious cornerstone" in [Isaiah 28:16](/isaiah/28-16 "Isaiah 28:16 - The Cornerstone"), 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](/isaiah/28 "Isaiah 28 - Woes to Ephraim and Judah") 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
* **LORD (Hebrew, _Yᵉhôvâh'_):** From H1961 (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.
* **rise up (Hebrew, _qûwm'_):** 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.
* **be wroth (Hebrew, _râgaz'_):** 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.
* **strange (Hebrew, _zûwr'_):** 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.
* **strange (Hebrew, _nokrîy'_):** 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](/2_samuel/5-20 "2 Samuel 5:20 - David's Victory at Baal-Perazim") and [1 Chronicles 14:11](/1_chronicles/14-11 "1 Chronicles 14:11 - David's Victory at Baal-Perazim"), 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](/joshua/10-10-14 "Joshua 10:10-14 - God's Miracle at Gibeon"), 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.

* [Amos 3:2](/amos/3-2 "Amos 3:2 - Israel's Special Accountability")
* [Lamentations 3:33](/lamentations/3-33 "Lamentations 3:33 - God Does Not Willfully Afflict")
* [Deuteronomy 32:39-42](/deuteronomy/32-39-42 "Deuteronomy 32:39-42 - God's Vengeance and Justice")

### 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
* **In what areas of my life might I be relying on "false securities" or human wisdom rather than fully trusting in God's sovereign plan?**
* **How does the concept of God's "strange work" challenge my preconceived notions about how God should act in my life or in the world?**
* **What specific actions can I take to cultivate a deeper sense of humility and responsiveness to God's warnings and guidance?**

### FAQ
**What does "his strange work" and "his strange act" truly mean?**

Answer: 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?**

Answer: 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](/2_samuel/5-20 "2 Samuel 5:20 - David's Victory at Baal-Perazim") and [1 Chronicles 14:11](/1_chronicles/14-11 "1 Chronicles 14:11 - David's Victory at Baal-Perazim")) and the Valley of Gibeon (where Joshua miraculously defeated the Amorites in [Joshua 10:10-14](/joshua/10-10-14 "Joshua 10:10-14 - God's Miracle at Gibeon")) 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](/1_corinthians/1-23 "1 Corinthians 1:23 - Christ Crucified, a Stumbling Block")), 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")) 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](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). Furthermore, Christ's first advent was primarily one of grace and salvation ([John 3:17](/john/3-17 "John 3:17 - God Sent His Son to Save the World")), 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](/revelation/19-11-16 "Revelation 19:11-16 - The Rider on the White Horse and Divine Judgment"). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Chronicles 14:11

So they came up to Baalperazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters: therefore they called the name of that place Baalperazim.

Joshua 10:12

Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.

2 Samuel 5:20

And David came to Baalperazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baalperazim.

Joshua 10:10

And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.

2 Samuel 5:25

And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer.

Lamentations 2:15

All that pass by clap [their] hands at thee; they hiss and wag their head at the daughter of Jerusalem, [saying, Is] this the city that [men] call The perfection of beauty, The joy of the whole earth?

1 Chronicles 14:16

David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer.