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Commentary on Isaiah 27 verses 1–6
The prophet is here singing of judgment and mercy,
I. Of judgment upon the enemies of God's church (Isa 27:1), tribulation to those that trouble it, Th2 1:6. When the Lord comes out of his place, to punish the inhabitants of the earth (Isa 26:21), he will be sure to punish leviathan, the dragon that is in the sea, every proud oppressing tyrant, that is the terror of the mighty, and, like the leviathan, is so fierce that none dares stir him up, and his heart as hard as a stone, and when he raises up himself the mighty are afraid, Job 41:10, Job 41:24, Job 41:25. The church has many enemies, but commonly some one that is more formidable than the rest. So Sennacherib was in his day, and Nebuchadnezzar in his, and Antiochus in his; so Pharaoh had been formerly, and is called leviathan and the dragon, Isa 51:9; Psa 74:13, Psa 74:14; Eze 29:3. The New Testament church has had its leviathans; we read of a great red dragon ready to devour it, Rev 12:3. Those malignant persecuting powers are here compared to the leviathan for bulk, and strength, and the mighty bustle they make in the world, - to dragons for their rage and fury, - to serpents, piercing serpents, penetrating in their counsels, quick in their motions, and which, if they once get in their head, will soon wind in their whole body, - crossing like a bar (so the margin), standing in the way of all their neighbours and obstructing them, - to crooked serpents, subtle and insinuating, but perverse and mischievous. Great and mighty princes, if they oppose the people of God, are in God's account as dragons and serpents, the plagues of mankind; and the Lord will punish them in due time. They are too big for men to deal with and call to an account, and therefore the great God will take the matter into his own hands. He has a sore, and great, and strong sword, wherewith to do execution upon them when the measure of their iniquity is full and their day has come to fall. It is emphatically expressed in the original: The Lord with his sword, that cruel one, and that great one, and that strong one, shall punish this unwieldy, this unruly criminal; and it shall be capital punishment: He shall slay the dragon that is in the sea; for the wages of his sin is death. This shall not only be a prevention of his doing further mischief, as the slaying of a wild beast, but a just punishment for the mischief he has done, as the putting of a traitor or rebel to death. God has a strong sword for the doing of this, variety of judgments sufficient to humble the proudest and break the most powerful of his enemies; and he will do it when the day of execution comes: In that day he will punish, his day which is coming, Psa 37:13. This is applicable to the spiritual victories obtained by our Lord Jesus over the powers of darkness. He not only disarmed, spoiled, and cast out, the prince of this world, but with his strong sword, the virtue of his death and the preaching of his gospel, he does and will destroy him that had the power of death, that is, the devil, that great leviathan, that old serpent, the dragon. He shall be bound, that he may not deceive the nations, and that is a punishment to him (Rev 20:2, Rev 20:3); and at length, for deceiving the nations, he shall be cast into the lake of fire, Rev 20:10.
II. Of mercy to the church. In that same day, when God is punishing the leviathan, let the church and all her friends be easy and cheerful; let those that attend her sing to her for her comfort, sing her asleep with these assurances; let it be sung in her assemblies,
1.That she is God's vineyard, and is under his particular care, Isa 27:2, Isa 27:3. She is, in God's eye, a vineyard of red wine. The world is as a fruitless worthless wilderness; but the church is enclosed as a vineyard, a peculiar place, and of value, that has great care taken of it and great pains taken with it, and from which precious fruits are gathered, wherewith they honour God and man. It is a vineyard of red wine, yielding the best and choicest grapes, intimating the reformation of the church, that it now brings forth good fruit unto God, whereas before it brought forth fruit to itself, or brought forth wild grapes, Isa 5:4. Now God takes care, (1.) Of the safety of this vineyard: I the Lord do keep it. He speaks this as glorying in it that he is, and has undertaken to be, the keeper of Israel. Those that bring forth fruit to God are and shall be always under his protection. He speaks this as assuring us that they shall be so: I the Lord, that can do every thing, but cannot lie nor deceive, I do keep it; lest any hurt it, I will keep it night and day. God's vineyard in this world lies much exposed to injury; there are many that would hurt it, would tread it down and lay it waste (Psa 80:13); but God will suffer no real hurt or damage to be done it, but what he will bring good out of. He will keep it constantly, night and day, and not without need, for the enemies are restless in their designs and attempts against it, and, both night and day, seek an opportunity to do it a mischief. God will keep it in the night of affliction and persecution, and in the day of peace and prosperity, the temptations of which are no less dangerous. God's people shall be preserved, not only from the pestilence that walketh in darkness, but from the destruction that wasteth at noon-day, Psa 91:6. This vineyard shall be well fenced. (2.) Of the fruitfulness of this vineyard: I will water it every moment, and yet it shall not be overwatered. The still and silent dews of God's grace and blessing shall continually descend upon it, that it may bring forth much fruit. We need the constant and continual waterings of the divine grace; for, if that be at any time withdrawn, we wither, and come to nothing. God waters his vineyard by the ministry of the word by his servants the prophets, whose doctrine shall drop as the dew. Paul plants, and Apollos waters, but God gives the increase; for without him the watchman wakes and the husbandman waters in vain.
2.That, though sometimes he contends with his people, yet, upon their submission, he will be reconciled to them, Isa 27:4, Isa 27:5. Fury is not in him towards his vineyard; though he meets with many things in it that are offensive to him, yet he does not seek advantages against it, nor is extreme to mark what is amiss in it. It is true if he find in it briers and thorns instead of vines, and they be set in battle against him (as indeed that in the vineyard which is not for him is against him), he will tread them down and burn them; but otherwise, "If I am angry with my people, they know what course to take; let them humble themselves, and pray, and seek my face, and so take hold of my strength with a sincere desire to make their peace with me, and I will soon be reconciled to them, and all shall be well." God sees the sins of his people and is displeased with them; but, upon their repentance, he turns away his wrath. This may very well be construed as a summary of the doctrine of the gospel, with which the church is to be watered every moment. (1.) Here is a quarrel supposed between God and man; for here is a battle fought, and peace to be made. It is an old quarrel, ever since sin first entered. It is, on God's part, a righteous quarrel, but, on man's part, most unrighteous. (2.) Here is a gracious invitation given us to make up this quarrel, and to get these matters in variance accommodated: "Let him that is desirous to be at peace with God take hold of his strength, of his strong arm, which is lifted up against the sinner to strike him dead; and let him by supplication keep back the stroke. Let him wrestle with me, as Jacob did, resolving not to let me go without a blessing; and he shall be Israel - a prince with God." Pardoning mercy is called the power of our Lord; let him take hold of that. Christ is the arm of the Lord, Isa 53:1. Christ crucified is the power of God (Co1 1:24); let him by a lively faith take hold of him, as a man that is sinking catches hold of a bough, or cord, or plank, that is within his reach, or as the malefactor took hold of the horns of the altar, believing that there is no other name by which he can be saved, by which he can be reconciled. (3.) Here is a threefold cord of arguments to persuade us to do this. [1.] Time and space are given us to do it in; for fury is not in God; he does not carry it towards us as great men carry it towards their inferiors, when the one is in a fault and the other in a fury. Men in a fury will not take time for consideration; it is, with them, but a word and a blow. Furious men are soon angry, and implacable when they are angry; a little thing provokes them, and no little thing will pacify them. But it is not so with God; he considers our frame, is slow to anger, does not stir up all his wrath, nor always chide. [2.] It is in vain to think of contesting with him. If we persist in our quarrel with him, and think to make our part good, it is but like setting briers and thorns before a consuming fire, which will be so far from giving check to the progress of it that they will but make it burn the more outrageously. We are not an equal match for Omnipotence. Woe unto him therefore that strives with his Maker! He knows not the power of his anger. [3.] This is the only way, and it is a sure way, to reconciliation: "Let him take this course to make peace with me, and he shall make peace; and thereby good, all good, shall come unto him." God is willing to be reconciled to us if we be but willing to be reconciled to him.
3.That the church of God in the world shall be a growing body, and come at length to be a great body (Isa 27:6): In times to come (so some read it), in after-times, when these calamities are overpast, or in the days of the gospel, the latter days, he shall cause Jacob to take root, deeper root than ever yet; for the gospel church shall be more firmly fixed than ever the Jewish church was, and shall spread further. Or, He shall cause those of Jacob that come back out of their captivity, or (as we read it) those that come of Jacob, to take root downward, and bear fruit upward, Isa 37:31. They shall be established in a prosperous state, and then they shall blossom and bud, and give hopeful prospects of a great increase; and so it shall prove, for they shall fill the face of the world with fruit. Many shall be brought into the church, proselytes shall be numerous, some out of all the nations about that shall be to the God of Israel for a name and a praise; and the converts shall be fruitful in the fruits of righteousness. The preaching of the gospel brought forth fruit in all the world (Col 1:6), fruit that remains, Joh 15:16.
(Verse 2, 3.) On that day, the vineyard of wine will sing for him. I am the Lord who tends it, and I will suddenly water it, lest anyone harm it. LXX: On that day, her desire will be a good vineyard, that she may be a prince. I am a strong city, a city that is besieged: in vain will I give her drink. For they will be captured at night, but the wall will fall during the day. There is much disagreement between the Hebrew and the LXX edition in this passage, therefore we will discuss each one separately. The vineyard about which Isaiah speaks: The vineyard has become a beloved one in a fertile place, which should be understood, let us learn from the Teacher himself (or, rather, let us say): For the vineyard of the Lord of hosts is the house of Israel (Isaiah 5:1), of which it is sung in the psalm: You have brought the vineyard out of Egypt, etc. (Psalm 80:8). To this vineyard also, through Jeremiah, the most bitter cup is given (Jeremiah 25). For when he had sent him to intoxicate all the nations, and the Prophet had willingly offered himself for this task, he is first ordered to make Jerusalem drunk. Where it says: You have deceived me, O Lord, and I was deceived (Jeremiah 20:7). Therefore, Jerusalem will drink and be made to drink a bitter potion, so that she may learn lamentation and weeping. And the Lord says that He has kept her for a long time and given her a place for repentance, but because she refused to return, she will suddenly be made drunk. For the Scripture says that the Lord has acted in this way day and night, always preserving her with His help. And the same beautiful vineyard is called the Seventy by the LXX, in which there was the Law and the Prophets, the priesthood and the pontificate, and the knowledge of God, as the Scripture says: God is known in Judah, His name is great in Israel (Psalm 75:1). What others think, according to their edition, pertains to the Church, which is nothing more beautiful. And of which it is said: Glorious things are spoken of thee, O city of God (Ps. LXXXVI, 3): which is the mother of her offspring, and says in the Song of Songs: The sons of my mother fought against me (Cant. I, 5). And he speaks: I am a firm city, a city that is besieged. He said that it is beautifully besieged, not conquered. And immediately he connects it with the Synagogue, which has been turned from head to tail: In vain do I impart the drink of my teachings to her, for she will be taken in the darkness of her error. And because it does not receive clear light, its wall collapses during the day, that is, everything that it believed to be help for itself, and there will be no opponent who does not understand that we must grasp power from opposites.
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SUMMARY
Isaiah 27:2 is a profound prophetic declaration of God's future restoration and joyous renewal for His people. Situated within Isaiah's "Little Apocalypse," this verse envisions a time when Israel, previously disciplined and desolate, will be transformed into a vibrant, fruitful "vineyard of red wine," prompting a communal song of celebration. It encapsulates the divine promise of abundant life, prosperity, and spiritual vitality, marking a radical reversal of fortune and a testament to God's redemptive work.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 27:2 is replete with powerful literary devices that enhance its prophetic message. The most prominent is Symbolism, primarily conveyed through the central Metaphor of the "vineyard." In Old Testament prophecy, the vineyard consistently symbolizes Israel, God's chosen people. Here, its transformation from a desolate or unfruitful state (as vividly depicted in Isaiah 5) to a "vineyard of red wine" symbolizes God's ultimate and complete restoration and blessing upon His people. The phrase "red wine" itself is deeply symbolic of joy, abundance, celebration, and prosperity, representing the rich spiritual and material fruitfulness that will characterize the restored nation. The verse also employs Personification, as the vineyard is commanded to "sing." This imbues the inanimate vineyard with human qualities, emphasizing the profound joy, vitality, and communal celebration of the restored community, making the anticipated rejoicing palpable and vibrant. Furthermore, the verse utilizes striking Contrast with earlier prophecies, particularly Isaiah 5:1-7, where the vineyard yielded only "wild grapes" and faced divine judgment. This stark contrast powerfully highlights the radical nature of God's grace and His transformative power to turn desolation into flourishing, life-giving abundance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 27:2 profoundly articulates the biblical theme of divine restoration and the ultimate triumph of God's redemptive purposes. It speaks to God's enduring faithfulness to His covenant people, even after periods of judgment and discipline, affirming His unwavering commitment to their flourishing. The imagery of a vineyard producing "red wine" signifies not just mere survival, but a flourishing, joyful, and abundant life, reflecting God's deep desire for His people to bear rich spiritual fruit that brings Him glory. This future "day" points to an eschatological hope, where God's sovereign rule brings about complete renewal and blessing, reversing the consequences of sin and unfaithfulness. It underscores that God's ultimate plan is always for the abundant flourishing of His people, culminating in a state of joyous productivity and secure dwelling in His glorious presence.
REFLECTION AND APPLICATION
Isaiah 27:2 offers profound encouragement and a compelling vision for believers today, serving as a powerful reminder of God's redemptive character. It assures us that even when we experience seasons of spiritual barrenness, divine discipline, or personal hardship, God's ultimate intention for His people is always restoration and abundant fruitfulness. Just as the vineyard in Isaiah is miraculously transformed from a state of desolation to a source of "red wine," so too does God desire to cultivate our lives, transforming our weaknesses, failures, and trials into opportunities for His glory and the manifestation of His grace. This verse calls us to trust implicitly in God's persistent and loving work as the divine Vinedresser, who prunes, nurtures, and protects us not to diminish us, but to enable us to bear more spiritual fruit—the fruit of the Spirit, which brings joy, peace, goodness, and love into our lives and extends His kingdom into the world. It invites us to sing a new song of hope, recognizing that our future is securely held in His restorative hands, and to live lives that reflect the richness, delight, and overflowing abundance of His transformative presence.
Questions for Reflection
FAQ
What is the significance of "In that day" in this verse?
Answer: "In that day" (Hebrew: yom) is a common and crucial prophetic phrase used extensively throughout the Old Testament, particularly in the book of Isaiah. It refers to a future, divinely appointed time of decisive intervention by God in human history. This can signify a day of judgment for His enemies or, as powerfully illustrated in Isaiah 27:2, a glorious day of salvation, restoration, and abundant blessing for His covenant people. It points towards an eschatological horizon, a time when God's ultimate purposes for His covenant, His people, and His creation will be fully realized, ushering in a new era of peace, flourishing, and divine presence.
Why is the vineyard described as "of red wine" specifically?
Answer: The phrase "of red wine" (Hebrew: chemer chemed) is profoundly significant and carries rich layers of meaning. "Red wine" (chemer) was culturally associated with joy, celebration, and abundance, frequently consumed at feasts and festivals as a symbol of prosperity. The addition of chemed ("delight," "desirable," "pleasant") elevates this imagery, emphasizing that this is not just any wine, but wine of the highest quality, desirability, and delight. This vivid imagery portrays a state of ultimate prosperity, spiritual richness, and profound, overflowing joy for God's restored people, standing in stark contrast to the "wild grapes" of Isaiah 5:4 that symbolized Israel's unfaithfulness. It signifies a complete and glorious reversal of fortune, an abundance of God's blessings, and a return to a state of spiritual vitality and delight.
CHRIST-CENTERED FULFILLMENT
Isaiah 27:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who is the true "vineyard" and the singular source of all spiritual fruitfulness. While the Old Testament vineyard often symbolized the nation of Israel, Jesus Himself declares, "I am the true vine, and my Father is the vinedresser" in John 15:1, with His followers as the branches. The "red wine" of abundance, joy, and new life, which the prophet Isaiah anticipates, is fully realized in the New Covenant, established through Christ's sacrificial shed blood, powerfully symbolized by the wine of the communion table (Matthew 26:27-29). The "day" of restoration prophesied by Isaiah is inaugurated in Christ's first coming, bringing about a spiritual renewal that enables believers, grafted into the true vine through faith, to bear abundant fruit for God's glory (Galatians 5:22-23). The song of joy commanded in Isaiah 27:2 becomes the new song of redemption sung by those who have been reconciled to God through Christ (Revelation 5:9-10), looking forward to the glorious consummation of His kingdom where joy, abundance, and divine presence will be eternal and unceasing.