Why are all of our righteous acts considered filthy rags?

Our nature is defiled; how then can the actions be pure? If the water be foul in the well, it cannot be clean in the bucket. "We are all as an unclean thing" (Isa. 64:6).

Verses 6 and 7, continue the confession of sin that was interjected in verse 5. Notice the four figures that are used to express their sorrowful state. First, unclean, as a leper is unclean, in the sight of the law. Second, their "righteousnesses," that is, their many doings which they considered to be acts of righteousness, were but "filthy rags" in the sight of God. Third, as a consequence of this they were all fading, dying things, like autumn leaves. Fourth, their sins were like a wind that blew them all away.

Are things different today? Has the spread of a civilisation based upon Christian ideals altered things? It has not, and things are just the same. The leprosy of sin is just as virulent; the outward righteousnesses of mankind are just as spurious; death is just as busy; the wind of God's judgment on sin will soon sweep all away.

Again, as to righteousness, we read that "all our righteousnesses are as filthy rags." It is not said that "all our wickednesses," merely, "are as filthy rags." This would, at once, be admitted. But the fact is, that the very best fruit which we can produce, in the shape of religiousness and righteousness, is represented, on the page of eternal truth, as "dead works," and "filthy rags." Our very efforts after life, do but prove us to be dead; and our very efforts after righteousness do but prove us to be enwrapped in filthy rags. It is only as the actual possessors of eternal life and divine righteousness that we can walk in the divinely-prepared path of good works. Dead works and filthy rags could never be suffered to appear in such a path. None but "the redeemed of the Lord" can walk therein. It was as a redeemed people that Israel kept the feast of unleavened bread, and dedicated their firstborn to Jehovah. The former of these observances we have already considered; as to the latter, it contains a rich mine of instruction.

Most in our day, and perhaps all who read this paper, know, that no man can stand approved before God in his own righteousness. He may have been, touching the outward letter of the law, blameless, but when tried by God's standard, he will surely be found deficient, disapproved, and rejected. "Enter not into judgment with thy servant," said David, "for in thy sight shall no man living be justified." "All our righteousnesses," says Isaiah, "are as filthy rags." (Ps. 143:2; Isa. 64:6.) These truths are absolute. We have not to wait till we reach the judgment-seat to know God's estimate of man's righteousness.

It is something peculiarly offensive to Him. Not only is it as "rags," compared with a perfect garment, but as "filthy rags," compared with the robe of spotless white. Such a condition of soul is most loathsome to the holiness of God, and must be judged by His righteousness. Woe, woe, eternal woe, must be the sinner's portion who appears before the judgment-seat in such a state.

Had scripture said "all our wickednesses are as filthy rags," there might have been some hope for the righteousnesses, but when it says, "all our righteousnesses are as filthy rags," all hope is cut off. The best things we have, or can produce, are totally rejected as utterly unfit for God, and for the place of His holiness. Fair appearances there may be, and that which will pass among men as genuine enough for any one. But God looks on the heart. He has but one standard. He looks for Christ. He tests the heart's estimate of Him. If that dear name be found graven on its tablets as its all in all, it will surely pass as the genuine, current coin of the realm of heaven. But oh! where Christ is not the stamp of the heart, all is utterly worthless to God. If He fills it not, it must be empty indeed, whatever else may be in it. If there be no Christ in the heart, there can be no pardon, no peace, no salvation, no eternal life. Sin remains, and all its direful and never-ending consequences. What will, what can, God say to a Christless soul at the judgment-seat? "Depart from me, ye cursed, into everlasting fire, prepared (not for you, but) for the devil and his angels." (Matt. 25:41.) This must be the fearful and inevitable doom of all who live and die without a personal interest in Christ, whatever their appearances, or professions may have been in this world. Nothing but the blood of Christ can save a soul from the lake of fire. Nothing but the preciousness of Christ can stamp a soul for the rank of heaven. His precious blood alone cleanseth from all sin, and He, Himself, is the righteousness of God to every one that believeth. Ephesians 1:7; Romans 10:1-13.

Why, then, it will be replied, did the Lord give this commandment to Israel? For the same reason that He gave them the law to prove what was in their hearts, to bring out fully to view what was lurking there, to expose indeed the corruption of their nature, and thereby to teach them their ruined and guilty condition. In measure they learnt the futility of their own efforts; for spite of all their "sanctifying" and "washing" they could not draw near to God, and they were terrified at His voice. It is so oftentimes in the experience of sinners. Awakened to some sense of their condition, they begin to try to improve themselves, to purify their own hearts, and to qualify themselves in this way for the favour of God. But they soon discover that the only effect of all their efforts is to bring to light their own sin and vileness. Or if they succeed in weaving a robe of self-righteousness, and in thus concealing for a time their deformities, the moment they are brought into the presence of God, the robe itself appears in the light of His holiness as nothing but filthy rags. Man indeed is utterly helpless, and until he learns this he can never understand that the only way to cleanse his robes from every spot and stain — so white as to satisfy even the requirements of God's holiness — is in the blood of the Lamb. (See Rev. 1:5, Rev. 7:14.)

Leaves speak of profession without fruit, and temporary at the best. "All our righteousnesses are as filthy rags, and we all do fade as a leaf" (Isa. 64:6). Man may gather the best and brightest leaves of human worthiness and righteousness; he may stitch them together with cunning workmanship religious, social, moral, intellectual — but it all leaves him naked when the living God draws near. No covering that man has devised can give a moment's boldness in the presence of a holy God. His shame appears in that heart-searching Presence.

As we look up into the blue sky, there is often an involuntary sigh; it seems so far above us, utterly beyond our reach, and so as we gaze upon the heavenly character of Christ — the blue of the veil — we feel our distance from Him. Our whitest linen beside the newly fallen snow is tarnished by comparison; so when the best among men is set beside the spotless purity of our Lord, we realize indeed that our very righteousnesses are "as filthy rags" (Isa. 64:6).

God said to him, "So shall thy seed be," and "he believed in the Lord; and he counted it to him for righteousness." Now what was that? Abraham had no righteousness of his own. Neither have you nor I, and if you think you have anything to fit you for the presence of God, it is an immense mistake. Did you never read the scripture, "We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away"? (Isa. 64:6.) There is not one who would come here, let alone come to God, in filthy rags. I have heard many poor men say they could not go to a gospel meeting because their clothes were not fit. That was an excuse, but not a good one. But observe that it is our righteousnesses, not our sins, which are as filthy rags. That is what God labels them. Your nicest thoughts, sweetest ways, best actions, aye, the very finest you ever did, are as "filthy rags." If you think they will clothe you before God, sin is attached to all of them.

What the guilty sinner, liable to judgment, needs most of all is righteousness: but how can man be just with God? How can a condemned sinner be counted righteous? Naturally we would all think it is utterly impossible for a just God to justify a guilty sinner: but God Himself has found a way to be just, and the justifier of even such. So righteousness is the next thing the Apostle speaks of for the one who has Christ for his gain. But it is not, he says, 'my righteousness', or, 'a righteousness of my own.' In Greek there are two ways of saying 'my righteousness.' The usual way would be to say, 'the righteousness of me,' where 'me' is a pronoun. But we can also say 'my righteousness', where 'my' is an adjective agreeing with 'righteousness.' In this case 'my' tells the kind of righteousness. And this is the way the Spirit of God puts it here. And of what kind is 'my righteousness'? Isaiah 64 tells us "all our righteousnesses are as filthy rags." So Paul may well say, "That I may be found in Him, not having my righteousness." No! Paul wants no filthy rags, no refuse, when found in Him. Instead he can say, "He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels." Such is the righteousness of God that He freely gives to those who are 'found in Him.' This righteousness is 'through faith of Christ,' (some translate, 'through faith in Christ'), the righteousness from God, on the ground of that faith.' Notice the Apostle speaks of 'righteousness from law,' and of 'righteousness from God: ' but of 'righteousness through faith;' for faith is the means, not the source, of righteousness. "It is God that justifieth." He alone is the Source: for the righteousness of which Law is the source, is unobtainable by man.

What the guilty sinner, liable to judgment, needs most of all is righteousness: but how can man be just with God? How can a condemned sinner be counted righteous? Naturally we would all think it is utterly impossible for a just God to justify a guilty sinner: but God Himself has found a way to be just, and the justifier of even such. So righteousness is the next thing the Apostle speaks of for the one who has Christ for his gain. But it is not, he says, 'my righteousness', or, 'a righteousness of my own.' In Greek there are two ways of saying 'my righteousness.' The usual way would be to say, 'the righteousness of me,' where 'me' is a pronoun. But we can also say 'my righteousness', where 'my' is an adjective agreeing with 'righteousness.' In this case 'my' tells the kind of righteousness. And this is the way the Spirit of God puts it here. And of what kind is 'my righteousness'? Isaiah 64 tells us "all our righteousnesses are as filthy rags." So Paul may well say, "That I may be found in Him, not having my righteousness." No! Paul wants no filthy rags, no refuse, when found in Him. Instead he can say, "He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels." Such is the righteousness of God that He freely gives to those who are 'found in Him.' This righteousness is 'through faith of Christ,' (some translate, 'through faith in Christ'), the righteousness from God, on the ground of that faith.' Notice the Apostle speaks of 'righteousness from law,' and of 'righteousness from God: ' but of 'righteousness through faith;' for faith is the means, not the source, of righteousness. "It is God that justifieth." He alone is the Source: for the righteousness of which Law is the source, is unobtainable by man.

What, after all, is creature goodness? God has told us; hear His verdict as to it: "All our righteousnesses are as filthy rags." You had better read that for yourself. It is found in Isa. 64:6. Not very flattering, is it? He calls your very best nothing but "filthy rags;" not rags merely, which may sometimes be excused, but filthy rags, all stained with sin. Think of a man seeking an entrance into Buckingham Palace clothed in filthy rags! But it is ten thousand times more futile to expect to be admitted into the palace of the "Great King." It would be considered a marked insult to the king of England to attempt to approach his throne in filthy rags. Yet men vainly imagine they can stand before the throne of God as they would not dare to appear before an earthly potentate. Alas for their low, mean thoughts of the holiness of God, and the exalted ideas they entertain about their own!" Woe is me, for I am undone!" cried the prophet Isaiah, when he in vision saw the Lord upon His throne, and heard the seraphs crying, "Holy, holy, holy, is the Lord of hosts." Job was the best man on earth in his day; yet, when he finds himself in the presence of the Divine majesty, he exclaims, "Behold, I am vile. I abhor myself" Ah, Pharisee, your boasted uprightness, your works of charity, your morality, and all that you trust to and glory in, is but like so many rags reeking with filth, and fit only for the fire. Repent! Own yourself to be what God says you are, an undone, lost sinner, and trust the cleansing, precious blood of Jesus Christ alone for salvation and acceptance before God. Do not even trust to your contrition of heart or your penitence; trust only in the blood. "It is not thy tears of repentance, or prayers, But the blood that atones for the soul."