Isaiah the prophet summed up the wretched state into which the covenant people of God had sunk. Though they had the advantage of seeing the plagues, coming out of Egypt through the Red Sea and receiving the Law from Sinai, they had turned from their lawgiver. The children of Zion were worshipping false gods (42:17). They were reveling in idolatry to such an extent the prophet calls Jerusalem a harlot and likens it to Sodom (1:21; 3:9).
Yet the people had an illusion of righteousness. Unbelievably, some of them professed to be “holier than thou,” even while burning incense on strange altars (65:3-5). God esteemed their righteousness as pollution. He even hated the sabbaths and feasts He had ordained Himself (1:13,14). The house of Jacob’s apostasy had rendered its best acts of religion unclean. Like the wind, sins were sweeping people away (64:6).
Most appropriately, the prophet breaks into the hyperbole that such supposed goodness was nothing but “filthy rags.” What better way to call the nation to repentance? In the context of proud Judah’s barrenness, the repute comes with the force of a thunderbolt.
Remember the context
This is most certainly the way Isaiah 6:6 should be read. We have all heard that a text without a context is a pretext. This definitely applies here. The “filthy rags” must be understood historically and with application to the audience: apostate Jerusalem.
This, however, is not the way this famous passage is usually applied. In fact, on all occasions I have heard it quoted — in prayers, addresses, study guides, books, Sunday School lessons — I have never once heard anyone interpret the verse in context. References to Isaiah 64:6 are invariably made to mankind in general. The verse becomes a proof-text for the total depravity theory of man — even of the saints! Many will say the deeds of even the most profound disciples are nothing but “filthy rags” in the sight of God. Thus the text is made universal and theological rather than specific and historical.
Widely misapplied
The Isaiah text has long functioned as support for the “orthodox” creeds and confessions. Calvinism uses it to establish the idea that everything the natural man does is wicked — even good deeds. This helps set up the dogma of “total inability,” the engine which drives the entire Calvinist doctrinal system.
The Evangelical uses it to show good works, obedience and virtue are all useless. This sets the stage for the doctrine of “accepting Christ” through a once-and-for-all act of faith. Isaiah’s rebuke is foundational to the popular idea that “faith plus nothing” is what saves us.
But the question needs to be asked: By what principle of scriptural interpretation do we use such a text? What gives anyone the right to uproot the verse from its surrounding historical context and use it as a proof for theology? Furthermore, we should ask if a theology constructed with such methods is a sound one.
Language of corporate guilt
It may be argued that the universal application of the verse is correct because Isaiah includes himself among those whose righteous acts are unclean: “All of our righteous acts”. But this should be understood in the light of Israel’s corporate guilt. Isaiah is numbering himself among the covenant people. Those people had fallen into gross sin, though certainly not every person without exception. Therefore, he says, “our righteous acts” — the acts of the nation as a whole. This is consistent with the rest of the Old Testament. For example, we find Daniel, though himself a godly man, confessed the sins of Israel as if he were the transgressor (Dan. 9:3-11).
A significant concept
Some reading this may wonder what all the fuss is about. Is it really important to cavil at the way one verse of scripture is applied? In this case it is because the misapplication of Isaiah 64:6 has a tendency to disparage, or at least downgrade, good deeds. It is impossible to think of righteous acts as something filthy and at the same time as something essential. How could filth be important or even desirable? How will Christ judge the saints “according to their works” (Matt. 16:27) if he already esteems all works repugnant? This introduces confusion into the Christian faith.
The idea makes James the most unintelligible book of the ancient world. The author would, in effect, be writing: “faith without filthy rags is dead;” “a man is justified by filthy rags and not by faith only;” “I will show you my faith through my filthy rags,” and “by filthy rags, faith is made complete.”
Believers would be enjoined to “stir up love and filthy rags.” And young men, according to Paul, would all be obliged to show forth “a pattern of filthy rags.” The absurdity goes on throughout the pages of scripture if Isaiah 64:6 is applied to all people everywhere.
Virtue, not filthy rags
The obvious teaching of the Bible is that acts of virtue and goodness are pleasing to God. He does not view them as filthy unless they are done with false intentions (Matt. 6:2). In fact, God was pleased with Cornelius’ alms even before he was converted to Christ (Acts 10:4). This alone should negate the popular application of the Isaiah passage.
Amazingly, the preceding verse in the Isaiah passage teaches the exact opposite of the common interpretation of “filthy rags.” Listen to the prophet: “You [the Lord] meet him who rejoices and does righteousness” (64:5). Genuine works of righteousness, says Isaiah, are valuable; God meets us when we walk in them. Are we told the exact opposite one verse later? That hardly seems reasonable.
Jesus taught that God will reward even small works, such as giving a child a cup of water in his name (Matt. 10:42). Our Lord commands us to let our good deeds “shine before men,” that they may glorify the Father (Matt. 5:16). Paul writes that we are “created in Christ Jesus unto good works” (Eph. 2:10).
The apostle erases all doubt as to how God views works of righteousness. Paul urges the saints to “walk worthy of the Lord, fully pleasing Him, being fruitful in every good work” (Col. 1:10 NKJV). Notice that pleasing God is connected with righteous works. They are clearly not filthy rags in the sight of God; they are a delight to Him.
No room for boasting
Yes, our works are imperfect. There is no room for boasting (Rom. 3:27). But the scripture affirms repeatedly that our Father smiles upon our acts of goodness. No one will be saved without them. Jesus states in John 5:29 that the resurrection unto life is for those who have “done good.” Paul writes that God redeemed us to make us “His own special people, zealous for good works” (Tit. 2:14 NKJV). Indeed, the entire scheme of redemption has good works as a focus — and a glorious resurrection to those who have walked in them for Christ’s sake.
No, we do not put God in our debt by doing good deeds. We cannot merit salvation by balancing our works with our sins. Salvation and forgiveness lie in our covenant status with God through Christ. But the imitation of our Lord — which includes works (Acts 10:38)— is an obligation of the covenant. It is also a high privilege and a joy.
Clearly, God does not view our righteous acts as filthy rags, but as costly apparel purchased with the blood of Christ.
The Origin of the Organic World – Part One