◄ Isaiah 27:3 ►
I, the LORD, am its keeper; I water it continually. I guard it night and day so no one can disturb it;
Study Bible
I, the LORD, am its keeper;
This phrase emphasizes God's role as the protector and caretaker of His people, often symbolized as a vineyard. The imagery of God as a keeper is consistent with the biblical theme of God as a shepherd (Psalm 23:1) and a gardener (John 15:1). The vineyard represents Israel, and God's personal involvement signifies His commitment to their well-being. This reflects the covenant relationship where God promises to be with His people, guiding and protecting them.

I water it continually.
Watering symbolizes sustenance and blessing, essential for growth and fruitfulness. In the arid climate of the Middle East, water is a precious resource, and its provision indicates God's abundant grace and provision. This can be connected to the spiritual nourishment God provides through His Word and Spirit (John 4:14, Ephesians 5:26). The continual aspect underscores God's unceasing care and faithfulness, ensuring that His people are spiritually nourished and sustained.

I guard it night and day
The phrase highlights God's constant vigilance and protection over His people. The mention of both night and day indicates a 24/7 watchfulness, suggesting that there is never a moment when God is not attentive to the needs and safety of His vineyard. This can be related to Psalm 121:4, which states that God neither slumbers nor sleeps. It reassures believers of God's omnipresence and His role as a divine protector against spiritual and physical threats.

so no one can disturb it;
This part of the verse assures that God’s protection is effective against any potential harm or disturbance. The vineyard, representing God's people, is safeguarded from enemies and destructive forces. This can be seen as a promise of peace and security, echoing the protection God offers against spiritual adversaries (Ephesians 6:11-12). It also reflects the eschatological hope of ultimate peace and security in God's kingdom, where His people will dwell in safety (Revelation 21:4).

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 Vineyard
Symbolically represents Israel, God's chosen people, whom He tends and protects.

3. Isaiah
The prophet through whom God delivers this message, providing hope and assurance to the people of Israel.

4. Israel
The nation chosen by God, often depicted as a vineyard in the Old Testament, which God promises to protect and nurture.

5. Enemies/Disturbers
Implicit in the text are those who might seek to harm or disturb the vineyard, representing external threats to Israel.
Teaching Points
God's Faithful Protection
Just 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 Nurturing
The 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 Disturbance
God’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 Relationship
The 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 121
This psalm speaks of God as the keeper of Israel, who neither slumbers nor sleeps, echoing the vigilant care described in Isaiah 27:3.

John 15
Jesus describes Himself as the true vine, and His followers as branches, emphasizing the nurturing and sustaining relationship between God and His people.

Isaiah 5
Earlier in Isaiah, the vineyard is depicted as failing due to Israel's unfaithfulness, contrasting with the promise of protection in Isaiah 27:3.

Philippians 4:7
The peace of God, which guards our hearts and minds, parallels the protective care God promises to His vineyard.
Sermons
A Refreshing PromiseIsaiah 27:3
Divine GuardianshipW.M. Statham Isaiah 27:3
God the Great PreserverJohn Arrowsmith, D. D.Isaiah 27:3
God the Keeper of His VineyardF. B. Meyer, B. A.Isaiah 27:3
God's Care of His VineyardIsaiah 27:3
God's Solicitude for His PeopleChristian EndeavourIsaiah 27:3
God's Vine Needs KeepingIsaiah 27:3
Kept and WateredIsaiah 27:3
The Keeper of the VineyardIsaiah 27:3
The Lord the Keeper of His PeopleM. Villiers M. A.Isaiah 27:3
God's Treatment of the Rebellious and the RighteousW. Clarkson Isaiah 27:1-11
In that DayE. Johnson Isaiah 27:1-13
God's Care for His Vineyard a Subject for SongM. Jackson.Isaiah 27:2-3
The Church a Vineyard of Red WineIsaiah 27:2-3
The Church as God's VineyardA. Roberts, M. A.Isaiah 27:2-3
The Vineyard of Red WineHomilistIsaiah 27:2-3
Vineyard-KeepingW. Clarkson Isaiah 27:2, 3
People
Isaiah, Israelites, Jacob
Places
Assyria, Brook of Egypt, Egypt, Euphrates River, Jerusalem
Topics
Anger, Anyone, Charge, Continually, Damage, Fear, Guard, Harm, Hurt, Keeper, Lay, Lest, Moment, Visit, Watching
Dictionary 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 Scripture

Twelfth 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

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