Isaiah 56 1

Isaiah 56:1 kjv

Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.

Isaiah 56:1 nkjv

Thus says the LORD: "Keep justice, and do righteousness, For My salvation is about to come, And My righteousness to be revealed.

Isaiah 56:1 niv

This is what the LORD says: "Maintain justice and do what is right, for my salvation is close at hand and my righteousness will soon be revealed.

Isaiah 56:1 esv

Thus says the LORD: "Keep justice, and do righteousness, for soon my salvation will come, and my righteousness be revealed.

Isaiah 56:1 nlt

This is what the LORD says: "Be just and fair to all.
Do what is right and good,
for I am coming soon to rescue you
and to display my righteousness among you.

Isaiah 56 verses

Isaiah 56 1 meaning

Isaiah 56:1 proclaims a divine imperative for humanity: to uphold justice and practice righteousness. This command is issued with a profound motivation—God's salvation is drawing near, and His intrinsic righteousness is soon to be unveiled. It is an urgent call to moral action, framed by the imminent arrival of God's redemptive work and the clear manifestation of His just character to the world.

Isaiah 56 1 Context

Isaiah 56:1 inaugurates a new, significant section within the Book of Isaiah (chapters 56-66), often termed "Trito-Isaiah" or the third part of the book, which addresses the post-exilic community. While the preceding chapters (40-55) focus on comfort and the promise of return from exile, this section shifts to the realities of the returned exiles and the challenges they face in re-establishing their society and temple worship. The verse serves as a foundational declaration for this period, emphasizing moral living as a prerequisite for participating in God's imminent redemptive plans. It subtly broadens the scope of God's people beyond merely physical descendants of Abraham, implicitly paving the way for the inclusion of foreigners and eunuchs in God's covenant, a radical idea at the time which is elaborated in the subsequent verses. This context is essential as it prepares the audience for a more expansive understanding of God's covenant community and the ethical standards required of all its members, regardless of background or physical condition. It stands against any complacent or ritualistic understanding of faith that neglects the foundational principles of justice and righteousness in daily life.

Isaiah 56 1 Word analysis

• Thus says the Lord: (כֹּה אָמַר יְהוָה, Koh amar YHWH) A common prophetic formula in Hebrew Scripture. It emphasizes divine authority and direct divine speech, establishing the pronouncement as a direct, non-negotiable message from God. It commands immediate and serious attention.
• Keep justice: (שִׁמְרוּ מִשְׁפָּט, shimru mishpat)
  • Shimru: From the verb shamar, meaning "to keep, guard, observe, watch, preserve." It implies not just occasional acts but a sustained, diligent observance, like guarding something precious.
  • Mishpat: This term is multifaceted. While often translated as "justice," it encompasses a broader range: right judgment, legal process, due process, fairness, what is proper, equity, righteous ordinance, or even a community's established custom. In this context, it refers to both societal and personal upright conduct in judging and interacting fairly with others. It calls for upholding moral order.
• and do righteousness: (וַעֲשׂוּ צְדָקָה, va'asu tzedaqah)
  • Va'asu: From the verb asah, meaning "to do, make, accomplish, act." This emphasizes active performance and practical implementation, not just abstract knowledge.
  • Tzedaqah: Translated as "righteousness," but closely linked to mishpat. If mishpat relates to the administration of justice and legal/moral order, tzedaqah often denotes ethical conduct, integrity, virtuous living, and right behavior. It describes conforming to a right standard, which in the biblical context is God's character. Often, mishpat and tzedaqah are paired, with mishpat referring to justice in community, and tzedaqah to personal integrity that forms the basis of that justice.
• for My salvation: (כִּי קְרוֹבָה יְשׁוּעָתִי, ki qrovah yeshu'ati)
  • Ki: "For" or "because," introducing the motivation or reason for the command.
  • Qrovah: From the verb qarav, meaning "to draw near, approach, be imminent." This feminine singular adjective emphasizes the immediate proximity or certainty of arrival. It's not a distant hope but an impending reality.
  • Yeshu'ati: "My salvation, My deliverance, My help." This highlights that salvation originates with God and is His personal act. It refers to a comprehensive deliverance, often implying national restoration, spiritual redemption, and ultimate victory over all opposing forces.
• is about to come: (implied by qrovah). The nearness implies urgency and immediacy; the event is on the horizon.
• and My righteousness: (וְצִדְקָתִי, v'tzidqati) Again, Tzedaqah, but now in the possessive, "My righteousness." This refers to God's inherent attribute of moral perfection and His active demonstration of it, particularly through His covenant faithfulness and redemptive acts. God's righteousness is not merely passive moral quality but an active power bringing order, judgment, and salvation.
• to be revealed: (לְהִגָּלוֹת, l'higgâlôt) From the verb galah, meaning "to uncover, reveal, disclose, make manifest." It suggests a public, clear, and unmistakable demonstration, something that will be openly displayed and recognized by all, not hidden.

Words-group analysis:

• "Keep justice, and do righteousness": This phrase functions as a doublet, using two closely related terms (mishpat and tzedaqah) to underscore a comprehensive call to ethical action. It signifies an imperative for both upholding societal fairness (justice) and practicing personal moral integrity (righteousness). This is an active and continuous demand on human behavior.
• "for My salvation is about to come, and My righteousness to be revealed": This clause provides the divine motivation for human action. God's impending acts—salvation and the revelation of His righteousness—are presented not as earned by human deeds, but as the assured future that necessitates a responsive, righteous lifestyle. It links human responsibility to divine initiative, demonstrating that humanity's moral state should align with God's coming redemptive kingdom. The parallel between "My salvation" and "My righteousness" indicates they are two sides of the same divine act: God's saving intervention is a righteous act, and His righteousness is perfectly manifested in His plan of salvation.

Isaiah 56 1 Bonus section

• The linking of human justice and righteousness with divine salvation and righteousness implies a reciprocal relationship, or rather, a fitting alignment. When God's people "keep justice and do righteousness," they are not only obeying God's command but also reflecting His character and preparing the way, so to speak, for the full manifestation of His redemptive reign. Their actions become a testimony and a visible sign of their anticipation and alignment with His future work.
• This verse contains strong eschatological undertones. The "nearness" and "revelation" point to a future consummation when God's kingdom will be fully established, where perfect justice and righteousness will finally prevail. It serves as both a present ethical mandate and a future hope, bridging the ethical requirements of today with the ultimate divine reality yet to be realized.
• The immediate context in Isaiah 56 and following chapters shows how this foundational command leads to a radical inclusivity. The call to justice and righteousness in verse 1 underpins the astonishing declarations in subsequent verses that "foreigners" and "eunuchs" (traditionally excluded from the assembly of Israel) will be welcomed into God's house if they keep His covenant and walk in His ways. This demonstrates that God's justice and righteousness transcend traditional human barriers.

Isaiah 56 1 Commentary

Isaiah 56:1 stands as a powerful prophetic statement, anchoring the call for human responsibility within the assurance of divine promise. It is a dual imperative: human action and divine action. God's demand for "justice" (mishpat) and "righteousness" (tzedaqah) is absolute, signifying not merely superficial adherence but an deep, transformative commitment to moral living—both individually and communally. This is no detached philosophical principle, but a direct command from the Sovereign Lord. The urgency is propelled by the "nearness" of His "salvation" (yeshu'ati) and the public "revelation" of His own "righteousness" (tzidqati). This nearness implies a shift, a tipping point in redemptive history where God's power and character will be overtly demonstrated. Therefore, human actions are to align with this imminent divine reality. It is not that humans earn salvation through righteousness, but rather, righteousness is the expected, appropriate, and essential response for those who anticipate participating in and witnessing God's coming kingdom. This verse functions as a spiritual compass, guiding individuals and the community toward faithful conduct in preparation for God's ultimate design, a theme that will further expand to embrace all who truly follow God, irrespective of their origin or perceived limitations.