(6) We are all as an unclean thing . . .—Better, as he who is unclean, scil., like the leper of Leviticus 13:45.

Filthy rags point to that which to the Israelite was the other extremest form of ceremonial uncleanness, as in Ezekiel 36:17.

Have taken us away—scil., afar off from the light and favour of Jehovah.

Isaiah 64:6-7. We are all as an unclean thing — Or, unclean person, as שׂמאequally signifies. He seems to allude to persons unclean through the leprosy, which was the highest degree of uncleanness among the Jews. He means that the body of the people were like one under a ceremonial pollution, who was not admitted into the courts of the tabernacle; or like one labouring under some loathsome disease. We are all, by sin, not only become obnoxious to God’s justice, but odious to his holiness. “The prophets frequently borrow their images from the received customs and spiritual ceremonies of the nations among which the distinction between things clean and unclean makes no small figure; and under these images they frequently describe moral defects and religious offences, as in the present passage.” And all our righteousnesses, or, justifications, are as filthy rags — As rags, which cannot cover us; as filthy rags, which would only defile us. With respect to the Jews, he refers to all those external ceremonies and services wherein they placed merit, and whereby they hoped for justification, Romans 10:3, at the same time that they neglected moral duties, and were guilty even of very gross violations of God’s holy law. Micah, who lived at the same time, speaks in the same manner, Micah 7:2-4. But the prophet’s declaration is true, if considered as comprehending the best works and actions that can be performed by any of mankind; for all our works have so great an alloy of imperfection, that they cannot justify us before a holy and just God; see Psalm 143:2; Romans 3:19-20; Galatians 2:16. And our iniquities, like the wind — A wind that withers both leaves and fruit, or that sweeps away all before it; have taken us away — Out of our own land, and from all our privileges and blessings, and scattered us abroad through all the earth; or from God’s favour, into a state of condemnation and wrath. And there is none — Or, yet there is none, that is, few: they are not to be discerned among the multitude; that calleth upon thy name — That call upon thee as they ought, as Jacob, Moses, and David did. This shows the universal depravity and apostacy of the Jewish people at the time referred to; that stirreth up himself to take hold on thee — On thy power, truth, and love by faith; that uses fervency and importunity in prayer to recover thy favour, which has been withdrawn from us, and to obtain the removal of the various and heavy calamities with which we are oppressed. For thou hast consumed us — Hebrew, המוגנו, hast melted us; our sins have kindled such a fire of thy wrath against us that we are melted with it.

64:6-12 The people of God, in affliction, confess and bewail their sins, owning themselves unworthy of his mercy. Sin is that abominable thing which the Lord hates. Our deeds, whatever they may seem to be, if we think to merit by them at God's hand, are as rags, and will not cover us; filthy rags, and will but defile us. Even our few good works in which there is real excellence, as fruits of the Spirit, are so defective and defiled as done by us, that they need to be washed in the fountain open for sin and uncleanness. It bodes ill when prayer is kept back. To pray, is by faith to take hold of the promises the Lord has made of his good-will to us, and to plead them; to take hold of him, earnestly begging him not to leave us; or soliciting his return. They brought their troubles upon themselves by their own folly. Sinners are blasted, and then carried away, by the wind of their own iniquity; it withers and then ruins them. When they made themselves as an unclean thing, no wonder that God loathed them. Foolish and careless as we are, poor and despised, yet still Thou art our Father. It is the wrath of a Father we are under, who will be reconciled; and the relief our case requires is expected only from him. They refer themselves to God. They do not say, Lord, rebuke us not, for that may be necessary; but, Not in thy displeasure. They state their lamentable condition. See what ruin sin brings upon a people; and an outward profession of holiness will be no defence against it. God's people presume not to tell him what he shall say, but their prayer is, Speak for the comfort and relief of thy people. How few call upon the Lord with their whole hearts, or stir themselves to lay hold upon him! God may delay for a time to answer our prayers, but he will, in the end, answer those who call on his name and hope in his mercy.But we are all as an unclean thing - We are all polluted and defiled. The word used here (טמא ṭâmē'), means properly that which is polluted and defiled in a Levitical sense; that is, which was regarded as polluted and abominable by the law of Moses Leviticus 5:2; Deuteronomy 14:19, and may refer to animals, people, or things; also in a moral sense Job 14:4. The sense is, that they regarded themselves as wholly polluted and depraved.

And all our righteousnesses - The plural form is used to denote the deeds which they had performed - meaning that pollution extended to every individual thing of the numerous acts which they had done. The sense is, that all their prayers, sacrifices, alms, praises, were mingled with pollution, and were worthy only of deep detestation and abhorrence.

As filthy rags - 'Like a garment of stated times' (עדים ‛iddiym) - from the obsolete root עדד ‛âdad, "to number, to reckon, to determine," e. g., time. No language could convey deeper abhorrenee of their deeds of righteousness than this reference - as it is undoubtedly - to the vestis menstruis polluta. 'Non est ambigendum,' says Vitringa, 'quin vestis עדים ‛iddiym notet linteum aut pannum immundum ex immunditie legali, eundemque foedum aspectu; cu-jusmodi fuerit imprimis vestis, pannus, aut linteum feminae menstruo profluvio laborantis; verisimile est, id potissimum hae phrasi designari. Sic accepit earr Alexandrinus, vertens, ὡς ῥάκος ἀποκαθη μένης hōs rakos apokathē menēs - ut pannus sedentis; proprie: ut pannus mulieris languidae et desidentis ex menstruo παθήματι pathēmati ' (Leviticus 15:33; compare Leviticus 20:18; Lamentations 1:17).

And we all do fade as a leaf - We are all withered away like the leaf of autumn. Our beauty is gone; our strength is fled (compare the notes at Isaiah 40:6-7; Isaiah 50:1-11 :30). What a beautiful description this is of the state of man! Strength, vigor, comeliness, and beauty thus fade away, and, like the 'sere and yellow leaf' of autumn, fall to the earth. The earth is thus strewed with that which was once comely like the leaves of spring, now falling and decaying like the faded verdure of the forest.

And our iniquities like the wind - As a tempest sweeps away the leaves of the forest, so have we been swept away by our sins.

6. unclean thing—legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints.

righteousness—plural, "uncleanness" extended to every particular act of theirs, even to their prayers and praises. True of the best doings of the unregenerate (Php 3:6-8; Tit 1:15; Heb 11:6).

filthy rags—literally, a "menstruous rag" (Le 15:33; 20:18; La 1:17).

fade … leaf—(Ps 90:5, 6).

We are all as an unclean thing: he alludes either to things unclean under the ceremonial law, wherein the leprosy was found, and was to be burnt, Leviticus 13:55; or rather to persons unclean. They compare their present state with the former: q.d. Formerly there were some that feared thee, and walked uprightly before thee, and were in thy favour; but now we are all as one polluted mass, nothing of good left in us, by reason of a universal degeneracy, Isaiah 1:4,6.

Our righteousnesses: this, according to the most commentators, refers either to the observances of the rites and ceremonies of the law, wherein they thought their righteousnesses did much consist; or to the best work and actions that can be performed by us; or to our natural, universal depravities: but the best interpreters, and such aim at the peculiar sense of the place, refer it to the gross provocations that this people were guilty of, causing God to cast them out of their habitations; or else to their persons, i.e. the most righteous among us; and being plural, it raiseth it up to the highest degree, the Scripture frequently putting the abstract for the concrete, as wisdoms for the greatest wisdom, Proverbs 9:1, and many the like instances formerly given; so that the meaning is, the very best of us all are no better than the uncleanest things or persons; see Micah 7:2-4; and the rather, because he lived about the time of Isaiah.

As filthy rags; a cloth made up of patches, or such as come from a putrid sore, or defiled with the menstruous blood of a woman; the LXX., as a rag of one that sits down, possibly alluding to Rachel, Genesis 31:34,35, or whatever may be most filthy.

As a leaf blown off the tree, and so withers.

Taken us away; carried us away to Babylon from our habitations, as leaves hurried away by a boisterous wind; our iniquities have been the procuring cause.

But we are all as an unclean thing,.... Or "we have been" (t); so all men are in a state of nature: man was made pure and holy, but by sinning became impure; and this impurity is propagated by natural generation, and belongs to all, none are free from it; and there is no cleansing from it but by the grace of God and blood of Christ: all are not sensible of it; some are, as the church here was, and owns it, and the universality of it, and compares herself and members to an "unclean thing", on account of it; so men, defiled with sin, are compared to unclean creatures, dogs, and swine, and to unclean persons; to such as are covered with loathsome diseases, and particularly to leprous persons, and who may be chiefly intended here; they being defiled and defiling, loathsome and abominable, their disease spreading and continuing, and incurable by physicians; hence they were separated from the company of men; and the words may be rendered, "as an unclean person" (u), as such were by the law: or we are, in our own sense and apprehension of things; and this may respect not only the impurity of nature, but a general corruption in doctrine and manners among the professors of religion; such as was in the Jewish church about the time of Christ's coming.

And all our righteousnesses are as filthy rags; which is to be understood not of the righteousness of some persons in the church, which lay in outward rites, ceremonies, and sacrifices, which were no righteousness before God, and could not take away sin; and were indeed on many accounts, as they were performed, loathsome and abominable; see Isaiah 1:11, or of others that lay in outward legal duties and works of the law, which were not done from right principles, as well as not perfect; and so, because of the impurity, imperfection, pride, and vanity, that appeared in them, were abominable to the Lord: but of the righteousnesses of the church herself; not of the righteousness of Christ, which was made hers by imputation; for this is not rags, but a robe, the best robe, and wedding garment; much less filthy, but pure and spotless, beautiful and glorious, as well as a proper covering; but then, though this is the church's, and all true believers', by gift, by imputation and application, yet its is properly Christ's and is in him, and is opposed to their own righteousness; which is what is intended here, even the best of it; such works of righteousness as are done by them in the best manner; they are "rags", not whole, but imperfect, not fit to appear in before God, and by which they cannot be justified in his sight; they are "filthy" ones, being attended with imperfection and sin; and these conversation garments need continual washing in the blood of Jesus; this is the language not of a natural man, or of a Pharisee, but of a sensible sinner, a truly gracious soul. The words may be rendered, "as a menstruous cloth" (w), as some; or "as a garment of spoil or prey" (x), as Aben Ezra, rolled in blood, either in war, or by a beast of prey; or as a foul plaster or cloth taken off a sore, with purulent matter on it (y), as others; or any other impure and nauseous thing. Hottinger (z) thinks the word has some affinity with the Arabic which signifies "running water", such as the water of a fountain or well; so that the sense may be, that the church's righteousness was like a cloth, so polluted and spotted that it could not be washed out clean but with clear and running water; and, in every sense in which it may be taken, it serves to set forth the impurity and imperfection of the best righteousness of men, and to show that their works are not the cause of salvation, the church had an assurance of in the preceding verse:

and we all do fade as a leaf; or "fall" (a) as one; as leaves in autumn: this is to be understood of a great part, and perhaps of the greater part, of the visible members of the church; not of true believers and real members, for these are rooted in the love of God, and in Christ, and have the root of the matter in them, the true grace of God; and therefore, though they meet with many blustering storms, yet do not cast their leaf of profession; indeed there may be, as there often are, decays and declensions in them; but rather this is to be interpreted of carnal professors, with which, at this time, the church abounded, who had no true grace in them; and so dropped their profession, and became like trees whose fruit withered, were without fruit; or like trees, in the fall of the year, which are without fruit, and shed their leaves, Jde 1:12,

and our iniquities, like the wind, have taken us away; as a leaf falling from the tree is carried away with the wind, which it is not able to withstand; so formal and carnal professors are carried away, through their sins, with the wind of persecution, and apostatize: or rather for their sins the Jews were carried captive, as before, to Babylon; so now by the Romans into various countries, where they are dispersed at this day; to which this passage may have some respect. "Iniquities" are put for the punishment of them; so the Targum,

"and, because of our sins, as the wind we are taken away.''

(t) "fuimus", V. L. Montanus. (u) "ut immundus", V. L. Montanus, Junius & Tremellius, Piscator; "tanquam impuruss", Cocceius, Vitringa, (w) "ut vestimentum menstruatum, sive menstruatae", Drusius; a "removit", so V. L. Syr. and Ar. "ut vestis remotionum", Cocceius. (x) "Vestes praedae", Forerius; a "praeda", Genesis 49.27. (y) Pittacium, Grotius. So Kimchi, whose interpretation and sense of the word is preferred by Gussetius, Ebr. Comment. p. 581. (z) Smegma Orientale, I. 1. c. 7. p. 181. (a) "et decidimus", V. L. So Ben Melech interprets it of falling.

But we are all as an unclean thing, and all our {h} righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

(h) We are justly punished and brought into captivity, because we have provoked you to anger, and though we would excuse ourselves, yet our righteousness, and best virtues are before you as vile cloths, or (as some read) like the menstruous cloths of a woman.