I, the LORD, am its keeper; I water it continually. I guard it night and day so no one can disturb it; I, the LORD, am its keeperThis phrase emphasizes the personal involvement of God in the care and protection of His people. The Hebrew word for "keeper" is "נֹצֵר" (notser), which conveys the idea of guarding, watching over, and preserving. In the ancient Near Eastern context, a keeper was someone entrusted with the responsibility of ensuring the safety and well-being of something valuable, such as a vineyard or a flock. This imagery is powerful, as it portrays God as a vigilant guardian who is actively engaged in the lives of His people, ensuring their spiritual and physical welfare. The use of "I, the LORD" underscores the personal and covenantal relationship between God and Israel, reminding believers of His faithfulness and sovereignty. I water it continually
The act of watering signifies sustenance and provision. In the arid climate of the Middle East, water is a precious resource, essential for life and growth. The Hebrew root "שָׁקָה" (shaqah) means to give drink or to irrigate, indicating a continuous and deliberate action. This phrase assures believers that God provides for their needs consistently and abundantly. The imagery of watering also suggests spiritual nourishment, as water is often symbolic of the Holy Spirit and the Word of God, which refresh and sustain the soul. This continual care reflects God's unending grace and mercy towards His people. I guard it day and night
The phrase "day and night" highlights the constant vigilance and protection that God offers. The Hebrew words "יוֹמָם" (yomam) and "לַיְלָה" (laylah) encompass all times, indicating that there is never a moment when God is not attentive to the needs of His people. This assurance of divine protection is a source of comfort and security, reminding believers that they are never outside of God's watchful eye. The concept of guarding, from the Hebrew "שָׁמַר" (shamar), implies not only protection from external threats but also the preservation of the integrity and purpose of what is being guarded. This reflects God's commitment to safeguarding His covenant promises and the spiritual well-being of His people. so that no one can harm it
This final phrase underscores the effectiveness of God's protection. The Hebrew word "פָּקַד" (paqad) can be understood as to visit or to attend to, often with the implication of bringing about a specific outcome. In this context, it assures that no harm will come to what God is guarding. This is a profound promise of security, emphasizing that under God's care, His people are safe from any force that seeks to destroy or disrupt their relationship with Him. It is a reminder of the ultimate victory and peace that come from being under the divine protection of the Almighty. This assurance encourages believers to trust in God's power and faithfulness, knowing that He is their refuge and strength. Persons / Places / Events 1. The LORD (Yahweh)The covenant-keeping God of Israel, who is portrayed as the vigilant and nurturing keeper of His vineyard. 2. The VineyardSymbolically represents Israel, God's chosen people, whom He tends and protects. 3. IsaiahThe prophet through whom God delivers this message, providing hope and assurance to the people of Israel. 4. IsraelThe nation chosen by God, often depicted as a vineyard in the Old Testament, which God promises to protect and nurture. 5. Enemies/DisturbersImplicit in the text are those who might seek to harm or disturb the vineyard, representing external threats to Israel. Teaching Points God's Faithful ProtectionJust as God promises to guard His vineyard, He is faithful to protect and sustain His people today. We can trust in His constant vigilance over our lives. Continuous NurturingThe imagery of God watering the vineyard continually reminds us of His provision and care. We should seek to remain connected to Him, the source of our spiritual nourishment. Vigilance Against DisturbanceGod’s guarding of the vineyard night and day highlights the importance of spiritual vigilance. We must be aware of spiritual threats and rely on God’s protection. Covenant RelationshipThe relationship between God and Israel as depicted in the vineyard metaphor underscores the importance of maintaining our covenant relationship with God through faith and obedience. Bible Study Questions 1. How does the imagery of God as a keeper and nurturer of the vineyard in Isaiah 27:3 enhance your understanding of His role in your life? 2. In what ways can you apply the concept of God’s continuous care and protection to your daily spiritual walk? 3. How does the promise of God’s vigilance in Isaiah 27:3 encourage you in times of spiritual or physical threat? 4. Reflect on the connection between Isaiah 27:3 and John 15. How does understanding Jesus as the true vine deepen your relationship with Him? 5. Considering the broader context of Isaiah, how does this verse offer hope and assurance to believers facing challenges today? Connections to Other Scriptures Psalm 121This psalm speaks of God as the keeper of Israel, who neither slumbers nor sleeps, echoing the vigilant care described in Isaiah 27:3. John 15Jesus describes Himself as the true vine, and His followers as branches, emphasizing the nurturing and sustaining relationship between God and His people. Isaiah 5Earlier in Isaiah, the vineyard is depicted as failing due to Israel's unfaithfulness, contrasting with the promise of protection in Isaiah 27:3. Philippians 4:7The peace of God, which guards our hearts and minds, parallels the protective care God promises to His vineyard. People Isaiah, Israelites, JacobPlaces Assyria, Brook of Egypt, Egypt, Euphrates River, JerusalemTopics Anger, Anyone, Charge, Continually, Damage, Fear, Guard, Harm, Hurt, Keeper, Lay, Lest, Moment, Visit, WatchingDictionary of Bible Themes Isaiah 27:3 5330 guard
5611 watchman Library The Grasp that Brings Peace
'Let him take hold of My strength, that he may make peace with Me; yea, let him make peace with Me.'--ISAIAH xxvii. 5. Lyrical emotion makes the prophet's language obscure by reason of its swift transitions from one mood of feeling to another. But the main drift here is discernible. God is guarding Israel, His vineyard, and before Him its foes are weak as 'thorns and briers,' whose end is to be burned. With daring anthropomorphism, the prophet puts into God's mouth a longing for the enemies to measure …
Alexander Maclaren—Expositions of Holy ScriptureTwelfth Day for the Spirit to Convince the World of Sin
WHAT TO PRAY.--For the Spirit to convince the World of Sin "I will send the Comforter to you. And He, when He is come, will convict the world in respect of sin."--JOHN xvi. 7, 8. God's one desire, the one object of Christ's being manifested, is to take away sin. The first work of the Spirit on the world is conviction of sin. Without that, no deep or abiding revival, no powerful conversion. Pray for it, that the gospel may be preached in such power of the Spirit, that men may see that they have …
Andrew Murray—The Ministry of Intercession Come and Welcome to Jesus Christ;
OR, A PLAIN AND PROFITABLE DISCOURSE ON JOHN 6:37 SHOWING THE CAUSE, TRUTH, AND MANNER OF THE COMING OF A SINNER TO JESUS CHRIST; WITH HIS HAPPY RECEPTION AND BLESSED ENTERTAINMENT. WRITTEN BY JOHN BUNYAN, AUTHOR OF "THE PILGRIM'S PROGRESS." "And they shall come which were ready to perish."--Isaiah 27:13. London, 1681. ADVERTISEMENT BY THE EDITOR. "Come and welcome to Jesus Christ," is a subject peculiarly fitted to the deep and searching experience of John Bunyan. He knew all the wiles of sin and …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root …
John Bunyan—The Works of John Bunyan Volumes 1-3 How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life "But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of …
John Lightfoot—From the Talmud and Hebraica The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: …
Thomas Watson—A Divine Cordial What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1 Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 27:3 NIVIsaiah 27:3 NLTIsaiah 27:3 ESVIsaiah 27:3 NASBIsaiah 27:3 KJV
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