TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 27:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Therefore let us flee these evils and elevate our soul to the image and likeness of God. The flight from evils is the likeness of God, and the image of God is gained through the virtues. And so, like a painter, he has painted us with the colors of the virtues. “See, I have painted your walls, Jerusalem.” Let us not wipe away with the brush of neglect the props of the painted walls of our soul. And so “I have painted the walls,” with which we can turn away the enemy. The soul has its walls; from them it stands forth and concerning them it says, “I am a strong city, a city besieged.” By these walls it is guarded, and by them it is protected under siege. And truly the soul is a wall, which stretches forth over the camp. And therefore the bride says in the Song of Solomon, “I am a wall, and my breasts are like towers.” The wall that the Lord painted is good, even as he says: “On my hands I have painted your walls, and you are always in my sight.”
It is the soul, too, that says, “I am a strong city, a city besieged.” The city is besieged through Christ, the city is that heavenly Jerusalem, in which there are interpreters of God’s law and men skilled in doctrine in great abundance; through them one seeks the Word of God.
You have in Isaiah the speech made by the soul of a just man or of the church: “I am a strong city, I am a city besieged,” defended by Christ and besieged by the devil. But one whom Christ aids ought not to be fearful of a siege. [Such a person] is defended by spiritual grace and is besieged by the perils of this world. Hence also it is said in the Song of Songs, “I am a wall, and my breasts are as a tower.” The wall is the church, and the towers are her priests, who have full power to teach the natural and the moral sciences.
(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 27:3 presents a profound declaration of God's unwavering commitment to His people, often symbolized as a vineyard. It assures them of the Lord's personal, continuous, and vigilant guardianship, promising constant sustenance and protection against any harm, day and night. This verse serves as a powerful testament to divine faithfulness and sovereign care, offering deep comfort and security to those under His watch, highlighting His active role in their preservation and flourishing.
Context
Literary Context
Isaiah 27:3 is situated within a section of Isaiah (chapters 24-27) often dubbed "Isaiah's Apocalypse," which prophesies a future day of universal judgment and the ultimate restoration of God's people. Specifically, chapter 27 provides a stark contrast to the earlier "Song of the Vineyard" in Isaiah 5:1-7, where Israel, depicted as a vineyard, yielded wild grapes and faced divine judgment and destruction. In Isaiah 27:2, the imagery shifts to a "pleasant vineyard" or "vineyard of wine," signifying a redeemed and fruitful Israel. Verse 3 directly follows this renewed depiction, emphasizing the Lord's personal and constant involvement in nurturing and protecting this restored vineyard after periods of chastisement and purification. The preceding verses (Isaiah 27:1-2) speak of God's triumph over cosmic evil and the subsequent care for His people, setting the stage for the intimate promise of divine preservation.
Historical & Cultural Context
The imagery of a vineyard was deeply resonant in ancient Israelite culture, as viticulture was a significant agricultural activity and a common metaphor for the nation itself. Vineyards required meticulous care, constant watering, and vigilant guarding against pests, wild animals, and thieves. This cultural understanding made the metaphor of God as the vineyard keeper particularly vivid and relatable. Historically, Israel had experienced periods of unfaithfulness, leading to divine judgment and exile. The prophecies in Isaiah often addressed these historical realities, offering both warnings and promises of future restoration. The promise of God's continuous "watering" and "keeping" would have been a powerful message of hope and reassurance to a people who had experienced devastating periods of spiritual and national drought and vulnerability. It speaks to a future where God's protective hand would be perpetually upon them, unlike their past experiences of abandonment due to their sin.
Key Themes
This verse contributes significantly to several overarching themes in Isaiah and the broader biblical narrative. The primary theme is Divine Preservation and Care, highlighting God's active and unwavering commitment to His chosen people, ensuring their survival and flourishing. This is closely linked to Covenant Faithfulness, as God demonstrates His steadfastness despite Israel's past failings, reaffirming His enduring promises for a repentant remnant. The concept of Constant Sustenance and Growth is also central, as the "watering every moment" signifies God's continuous provision for spiritual vitality and fruitfulness, echoing the life-giving flow described in John 15:1-8. Furthermore, the theme of Unceasing Vigilance is powerfully conveyed by the promise to "keep it night and day," underscoring the absolute and uninterrupted nature of God's watchfulness, a truth also found in Psalm 121:4. This continuous guardianship provides ultimate security and peace, assuring that no external or internal threat can ultimately overcome God's protected people.
Exposition and Analysis
Key Word Analysis
This is the sacred personal name of God, YHWH, derived from a root meaning "to be hot," signifying "the self-Existent or Eternal." Its presence here emphasizes that it is not merely a generic deity but the sovereign, personal God of Israel, the covenant-keeping God, who is actively involved in preserving His people. The use of this name underscores the divine authority and unwavering commitment behind the promise.
This verb signifies "to guard, in a good sense (to protect, maintain, obey, etc.)." It implies active, diligent attention and vigilance. In this context, it highlights God's role as a watchful guardian, not merely observing but actively intervening to ensure the safety and well-being of His vineyard. This "keeping" is a deliberate, protective act of divine preservation.
This word means "to quaff, i.e., (causatively) to irrigate or furnish a potion to; cause to drink, moisten." It speaks of providing sustenance and refreshment. In the context of a vineyard, watering is essential for growth and fruitfulness. God's promise to "water it every moment" signifies His continuous, life-giving provision, ensuring spiritual vitality and productivity for His people.
Verse Breakdown
"I the LORD do keep it"
This opening clause immediately establishes the divine agent and the nature of the action. "I the LORD" emphasizes God's personal, sovereign involvement and covenant faithfulness, using His sacred name, YHWH. The verb "keep" (nâtsar) denotes active guardianship, protection, and preservation. It signifies that God Himself is the diligent watchman over His vineyard, Israel, actively safeguarding it.
"I will water it every moment"
This clause details the continuous provision of life and vitality. "Water" (shâqâh) is essential for growth, especially in a vineyard. "Every moment" (rega', literally "to moments" or "a wink of the eyes," indicating a very short space of time) stresses the uninterrupted, perpetual nature of this divine care. God's sustenance is not sporadic but constant, ensuring the ongoing flourishing and fruitfulness of His people.
"lest [any] hurt it, I will keep it night and day"
This final clause explains the purpose and extent of God's guardianship. "Lest any hurt it" reveals the protective intent against all potential harm, whether from external enemies or internal decay. The repetition of "I will keep it" reinforces the unwavering nature of His watch. "Night and day" signifies ceaseless vigilance, emphasizing that God's protection is absolute and never ceases, providing ultimate security in all circumstances.
Literary Devices
Isaiah 27:3 is rich in Metaphor, primarily extending the central image of Israel as a vineyard from Isaiah 27:2. This metaphor vividly conveys the intimate relationship between God and His people, depicting them as a precious cultivation requiring divine care. The actions attributed to God—"keep" and "water"—are anthropomorphic, portraying Him as a diligent Gardener or Watchman, a form of Anthropomorphism that makes His divine attributes relatable. The phrases "every moment" and "night and day" employ Hyperbole to emphasize the absolute and continuous nature of God's vigilance and provision, suggesting an unending, unceasing commitment. The repetition of "I will keep it" serves as Anaphora and Emphasis, reinforcing the certainty and steadfastness of God's promise of protection. The overall tone is one of profound Assurance and Comfort, designed to instill trust in God's unfailing providence.
Theological and Thematic Connections
Isaiah 27:3 powerfully articulates the biblical theme of God's unwavering faithfulness and meticulous care for His people. It underscores His role as the ultimate protector and provider, demonstrating that His commitment to His covenant is eternal and active. This divine guardianship is not a passive observation but an energetic, moment-by-moment engagement, ensuring the spiritual vitality and security of those He has chosen. The imagery of watering and keeping speaks to both sustenance for growth and defense against harm, portraying a holistic divine providence that encompasses every aspect of His people's well-being. This passage offers profound assurance that God's watchfulness is absolute, providing security against all threats, both seen and unseen, and guaranteeing the ultimate flourishing of His redeemed.
Reflection and Application
Isaiah 27:3 offers profound comfort and a robust foundation for faith in the life of every believer. It reminds us that our spiritual growth and security are not dependent on our fluctuating efforts or the stability of external circumstances, but on the unceasing, personal care of the Almighty God. In a world fraught with uncertainties, anxieties, and spiritual battles, this verse serves as an anchor, assuring us that the Lord Himself is our vigilant guardian and constant provider. We are His precious vineyard, and He is tirelessly at work, watering us with His Word and Spirit, and protecting us from every adversary, both seen and unseen. This truth calls us to rest in His sovereign care, to trust His providence even when circumstances seem bleak, and to bear fruit in response to His continuous nourishment, knowing that His watch never ceases, night or day. It invites us to live with a deep sense of security, knowing that the Eternal One is personally committed to our welfare.
Questions for Reflection
FAQ
What is the significance of the "vineyard" imagery in Isaiah 27:3?
The "vineyard" imagery in Isaiah 27:3 is highly significant. In the Old Testament, particularly in Isaiah, Israel is often depicted as God's vineyard. While Isaiah 5:1-7 portrays a vineyard that produced wild grapes and faced judgment, Isaiah 27:2 reintroduces the vineyard as "pleasant" or "of wine," signifying a redeemed and fruitful Israel. Thus, in Isaiah 27:3, the vineyard represents God's people, specifically the restored and faithful remnant, whom He personally cultivates, protects, and sustains. It underscores God's intimate relationship with His people and His commitment to their flourishing, emphasizing a future of divine favor and fruitfulness.
How does "every moment" and "night and day" emphasize God's care?
The phrases "every moment" (Hebrew: rega', meaning "a wink" or "a very short space of time") and "night and day" are powerful expressions of God's continuous and uninterrupted vigilance. "Every moment" highlights the constant, minute-by-minute provision of spiritual nourishment, ensuring that His people never lack what they need for growth. It speaks to the immediacy and ceaselessness of His provision. "Night and day" signifies ceaseless protection, implying that God's watchfulness knows no breaks or lapses, regardless of circumstances or time. Together, these phrases convey the absolute, unwavering, and perpetual nature of God's divine care and guardianship, offering profound assurance and security to His people, ensuring their safety and vitality at all times.
Christ-Centered Fulfillment
Isaiah 27:3 finds its ultimate and most profound fulfillment in Jesus Christ, who is the embodiment of God's faithful guardianship and life-giving provision. If Israel was God's vineyard, then Christ is the True Vine, and believers are the branches who draw their life and fruitfulness directly from Him. The promise, "I the LORD do keep it; I will water it every moment," is perfectly realized in Christ, who continually nourishes His church through His Spirit and Word, ensuring their spiritual vitality. He is the Good Shepherd who lays down His life for the sheep and promises that no one can snatch them out of His hand. The vigilance of God, keeping His people "night and day lest any hurt it," is perfectly demonstrated in Christ's intercessory work, as He ever lives to make intercession for us. Through His atoning sacrifice and resurrection, Christ has secured the eternal preservation of His people, overcoming sin and death, and guaranteeing that the work God began in them He will bring to completion at the day of Jesus Christ. Thus, Isaiah 27:3 paints a prophetic picture of the secure, nourished, and eternally protected reality that is fully realized in union with Christ.