Isaías 64:6

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IMPERFECTION OF OUR BEST SERVICES

Isaías 64:6. We are all as an unclean thing; and all our righteousnesses are as filthy rags.

HUMILITY is that grace which is most suited to our condition as fallen creatures; and, that we may be assisted in the pursuit of it, God has graciously given us, not only promises for our encouragement, but patterns for our imitation, and models for our use. We cannot have any more instructive pattern than that which is exhibited in the repenting publican, or in the returning prodigal. Of models, that which David has left us, in the fifty-first Psalm, is perhaps the most distinguished, and bf most general utility: but that which is contained in this, and part of the preceding, chapter, excepting only some few expressions, is almost equally applicable to the Christian world. The whole of it is a prayer drawn up by the prophet for the use of the Jews, when they should be in captivity in Babylon. We shall not enter into it at large, but shall confine our attention to the passage which we have just read, which most justly describes our state before God,

I. In general terms—

There were many things considered as unclean under the Jewish dispensation: and whosoever touched them was deemed unclean; and, till he had been purified according to the law, he was kept both from the house of God and from all his fellow-creatures, lest he should communicate to others the defilement which he had contracted. Hence, when the prophet says, “We are all as an unclean thing,” he must be understood to say, that we are,

1. Unclean in ourselves—

[Who can look inward for one moment, and not confess this melancholy truth? — — —]

2. Defiling to others—

[The whole of our intercourse with each other tends to foster some vile affection, some “earthly, sensual, or devilish” inclination — — —]

3. In a state of separation from God and his people—

[We have by nature no delight in God: we are averse to his service, his worship, his people: our “carnal minds are enmity against him,” and against every thing that leads to him, or sets him before our eyes — — — We “say continually in our hearts, Depart from us; we desire not the knowledge of thy ways.”]
Wretched as our state appears from this representation, the prophet sets it forth in a far more humiliating view,

II.

By a particular comparison—

In the former clause of the text the prophet speaks of us as we are on the whole: but in the latter part he speaks of our “righteousnesses” only; and these he compares to a leprous garment, which by God’s express command was to be consigned to the flames. The truth of this comparison appears, in that all our best deeds are,

1. Defective—

[If we measure them by a standard of our own, we may discern no flaw in them: but the perfect law of God is that by which they must be tried: and where has there been one action of our lives that has fully come up to that standard? — — — We are required to love God with all our heart, and all our mind, and all our soul, and all our strength; and our neighbour as ourselves: but what duty that we ever performed to God or man will stand this test? — — — Hence we must confess, that every thing we have done has been impure in the sight of God — — —]

2. Mixed with sin—

[Pride and self-righteousness cleave to us as long as we are in an unconverted state; and the more exemplary our conduct is, the more it calls forth, and seems to justify, those hateful propensities. Let the most moral person look into his own heart, and see whether, instead of being filled with self-lothing and self-abhorrence on account of his defects, he do not find a self-preference and self-complacency arising in his heart, and prompting him to say, like the elated Pharisee, “I thank thee, O God, that I am not as other men.” Now this is a fly, that would render the most precious ointment offensive [Note: Eclesiastes 10:1.]. While such a disposition as this is harboured in our hearts, we, and all that we do, must be hateful in the sight of God, and render us fit only to be cast, as most abhorred objects, into the fire of hell [Note: See Levítico 13:47. but especially ver. 55, where it was appointed, that though the plague had not spread, or changed its colour, yet if it had eaten off the knap from the cloth, the cloth was to be burned, became it was “fret inward.” So, though the whole conversation of a man be not polluted, or even visibly bad in any part, yet if then be an inward disposition that is depraved, our great High Priest, when he shall inspect our hearts, will certainly pronounce us leprous, and execute the law upon us.]

This subject may be improved for,
1.

Our conviction—

[We are very backward to acknowledge ourselves so depraved as we really are. But this declaration of God is sufficient to humble the proudest heart. It is not atrocious sinners only that are thus vile, but “all,” all without exception. Nor are our worst actions only thus defiled, but all, even our best; “all our righteousnesses are as filthy rags.” Let all then, without exception, humble themselves as “unclean [Note: Isaías 6:5.],” and “vile [Note: Jó 40:4.],” and altogether destitute of any thing that is good [Note: Romanos 7:18.]

2. Our direction—

[Our own righteousness must be wholly renounced; and all of us must enter into the kingdom of heaven on the very same footing as publicans and harlots. This is humiliating to our proud nature; but it must be done: for, if it would be unseemly to introduce to an earthly monarch his bride clothed in “filthy rags,” much more would it be so to present our souls to the heavenly Bridegroom clad in such polluted garments as ours. St. Paul himself felt the necessity of a better righteousness than his own [Note: Filipenses 3:9.]; and, if ever we would find acceptance with God, we must seek it altogether through the righteousness of Christ.]

3. Our comfort—

[We need not be dejected on account of the foregoing representation; since there is a righteousness offered to us in the Gospel, even “the righteousness of Christ, which is unto all, and upon all them that believe [Note: Romanos 3:22.].” This is commensurate with our wants: it is absolutely perfect; and it was wrought out by Him [Note: Daniel 9:24.], in order that we might be clad in it, and “that the shame of our nakedness might not appear [Note: Apocalipse 3:18.].” Rejoice therefore all ye who are conscious of your own depravity, and pray to God that “Christ may be made righteousness unto you [Note: 1 Coríntios 1:30.];” and that you, both in time and in eternity, may glory in him as “the Lord your righteousness [Note: Jeremias 23:6.].”]