56:1 Observe justice and do righteousness Justice and righteousness are the fundamental virtues embodying the ideal standards of God, both legal and ethical. Waiting in anticipation for the coming deliverance of the Messiah does not replace the people’s responsibility to live rightly. Right attitude and intent are more important to God than right actions for the wrong reasons.

my salvation Promised already in 46:13; 51:5–6. Yahweh is reminding them that His salvation plan is still active and coming as promised.

56:2 Happy is the man A “blessed is” or “happy is” statement was a common formula for wisdom teaching in the ancient world—especially biblical poetry and Wisdom literature in the ot (e.g., Psa 1:1; Prov 3:13). The Beatitudes in Jesus’ Sermon on the Mount (Matt 5:3–10) are a nt example of a “blessed is” teaching. Isaiah 56:1–2 resembles a wisdom saying; it emphasizes right living and proper behavior.

the son of humankind In Hebrew, the expression “son of man” is a general term for an indefinite individual, which can be rendered as “the one” or “anyone.” God frequently uses this title to address the prophet Ezekiel. The use in Ezekiel seems to emphasize his mortality and finiteness compared to God (see Ezek 2:1).

56:4 the eunuchs who keep my Sabbaths A eunuch was often (though not always) a castrated male official. The prohibition against emasculated men entering the assembly of God in Deut 23:1 would have excluded them from worship. The image of the eunuch as a “dry tree” in Isa 56:3 probably alludes to his inability to have children.

56:5 a monument and a name Yahweh’s offer would have had a significant cultural impact. While the memories of most people were kept alive after death by their family, a eunuch would have no offspring. A high-ranking eunuch might earn the right to construct a monument to commemorate his accomplishments. David’s son Absalom builds himself a monument because he has no son to carry on his legacy (2 Sam 18:18). See note on Isa 48:19.

56:6 the foreigners The grandchildren of foreigners who joined Israel were given the right to enter the assembly of Yahweh (Deut 23:7–8). Yahweh now emphasizes that His true servants are those who follow the covenant and love Him, not necessarily those linked to Israel by blood.

servants The singular “servant” motif in Isa 40–55 is replaced by an emphasis on Yahweh’s true followers as His servants. The atoning work of the Servant in ch. 53 makes salvation accessible to all who genuinely follow Yahweh. The sacrificial system is less important than the ethical system now that atonement has been accomplished and faith brings salvation. Eunuchs and foreigners represent formerly excluded members of the community. These groups represent the new reality: salvation is for everyone.

56:7 my holy mountain Zion, the temple mount in Jerusalem. See note on 2:2.

their burnt offerings and their sacrifices Foreigners and eunuchs were not allowed to enter the temple to offer sacrifices. The Apostle Paul may be alluding to this passage in Rom 15:16.

a house of prayer for all peoples The idea that foreigners would pray to Yahweh is found in Solomon’s prayer dedicating the temple in 1 Kgs 8:41–43. The motif of Gentile nations coming to acknowledge Yahweh and worship Him alongside the people of Israel is found throughout Isaiah (see Isa 2:2–5; 19:19–25; 42:6; 49:6; 60:5).

56:9 wild animals in the field, come, to devour City-dwelling people in the ancient world feared being attacked by wild animals. Assyrian carvings depict scenes of the king hunting lions, symbolizing that he protects the city against the wild beasts. Here, the beasts metaphorically represent invasion from foreign nations. These nations have been invited to plunder Israel as punishment for their self-serving and irresponsible leaders (see Jer 12:9).

56:11 the shepherds Represents the rulers of Israel who seek their own gain instead of the welfare of the people. The metaphor is developed further in Ezek 34:1–10.