(21) The Lord shall rise up as in mount Perazim . . .--The point of the reference to David's victories at Baal Perazim (2 Samuel 5:20; 1 Chronicles 14:11), and at Gibeon (1 Chronicles 14:16) is that then Jehuah had interposed on behalf of His people against their enemies. The "new and strange" work--the very paradox of prophecy--was that He would now rise up to overthrow His own people.
Verse 21. - The Lord shall rise up as in Mount Perazim. The "Mount Perazim" of this passage is probably the same as the "Baal-Perazim" of 1 Chronicles 14:11, where David completely defeated the Philistines by the Divine help. This victory is connected with another over the same nation in the valley of Gibeon (1 Chronicles 14:13-16). Now, however, God was to be on the side of the enemies of his people, who were to suffer as the Philistines had suffered in the olden time. This punishment of Ida own people by the sword of foreigners was strangework on God's part - a strange act. But it was their strange conduct which caused God's strange action. They had become as it were, Philistines.
28:16-22 Here is a promise of Christ, as the only foundation of hope for escaping the wrath to come. This foundation was laid in Zion, in the eternal counsels of God. This foundation is a stone, firm and able to support his church. It is a tried stone, a chosen stone, approved of God, and never failed any who made trial of it. A corner stone, binding together the whole building, and bearing the whole weight; precious in the sight of the Lord, and of every believer; a sure foundation on which to build. And he who in any age or nation shall believe this testimony, and rest all his hopes, and his never-dying soul on this foundation, shall never be confounded. The right effect of faith in Christ is, to quiet and calm the soul, till events shall be timed by Him, who has all times in his own hand and power. Whatever men trust to for justification, except the righteousness of Christ; or for wisdom, strength, and holiness, except the influences of the Holy Ghost; or for happiness, except the favour of God; that protection in which they thought to shelter themselves, will prove not enough to answer the intention. Those who rest in a righteousness of their own, will have deceived themselves: the bed is too short, the covering too narrow. God will be glorified in the fulfilling of his counsels. If those that profess to be members of God's church, make themselves like Philistines and Canaanites, they must expect to be dealt with as such. Then dare not to ridicule the reproofs of God's word, or the approaches of judgements.
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 Jud. l. 2. c. 19. sect. 1.
"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 Jud. l. 2. c. 19. sect. 1.