Bible Commentaries

DISCOURSE: 1018

IMPERFECTION OF OUR BEST SERVICES

Isaiah 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: Ecclesiastes 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 Leviticus 13:47-58. 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: Isaiah 6:5.],” and “vile [Note: Job 40:4.],” and altogether destitute of any thing that is good [Note: Romans 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: Philippians 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: Romans 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: Revelation 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 Corinthians 1:30.];” and that you, both in time and in eternity, may glory in him as “the Lord your righteousness [Note: Jeremiah 23:6.].”]

DISCOURSE: 1019

THE CONSEQUENCES OF NEGLECTING PRAYER

Isaiah 64:7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee: for [Note: It should be translated “therefore.” Bishop Lowth.] thou hast hid thy face from us.

MAN is encompassed with dangers from which no human foresight can deliver him. He is oppressed with wants which no creature can supply. It is to God that he must look for the blessings which he needs. But he is naturally so averse to prayer, that he will bear all his own burthens rather than apply to God for relief. On this account it is that so many faint under their afflictions; and this was the ground of God’s controversy with his people.

I. The nature of prayer—

Prayer is represented in the Scriptures by a variety of expressions. It is here set forth under the idea of “calling upon God.”

[Petitions, either with or without a form, are not worthy the name of prayer, if they be unattended with a devout spirit. Prayer is a work of the heart rather than of the lips: it supposes that we feel our wants, desire to have them supplied, and believe that God is able and willing to relieve them.]

It is also described as a “taking hold of God.”—

[God has set himself, as it were, before us in the promises. There we may lay hold on him by faith: we may address him as the patriarch of old [Note: Genesis 32:26.]. And this is the means prescribed by God for the attainment of his blessings [Note: Isaiah 27:5.].]

It is further called a “stirring up of oneself” to lay hold on God —

[It is no easy thing to gain access to God in prayer. We engage in it for the most part with much reluctance. Our thoughts wander, ere we are aware, and in spite of our endeavours to fix them. We seem to lose the accustomed energy of our minds. We need again and again to stir up our sluggish hearts.]

When we consider the duty in this light, we shall see reason to lament,

II. The general neglect of it—

Many live entirely without prayer—

[They are wholly occupied with worldly concerns. They are not sensible of any spiritual wants. They rely on their own industry for temporal advancement. They acknowledge not before God either their sins or their necessities.]

Others only occasionally lift up their hearts to heaven—

[They will cry under the pressure of some heavy affliction [Note: Isaiah 26:16.]. But they resemble those spoken of by the prophet [Note: Hosea 7:14.]: like metal from the fire they soon return to their former hardness [Note: Psalms 78:34-37.]; after some signal deliverance too they will praise God; but, like the Israelites, they will soon forget his mercies [Note: Psalms 106:11-13.].]

Some will maintain with constancy an external regard to this duty—

[They will repeat their accustomed form at stated seasons, or they will offer a few general and cold petitions; and with this outward act they will rest satisfied. They feel no pleasure in the duty, but perform it as a task.]

But there are some few indeed who pray to God aright—

[There is a remnant now, as there was in the prophet’s days [Note: Isaiah 8:18. The prophet certainly did not mean to include them in his censure.]. There are some who “stir up their souls to lay hold on God.” But these are few when compared with the bulk of mankind: they may be said comparatively to be “none” at all.]

To counteract this evil, we proceed to set forth—

III. The consequences of this neglect—

The tokens of God’s displeasure, which those in the text experienced, will be experienced by all who neglect prayer. God will surely “hide his face from them.”

He will not reveal to them his glory—

[He reveals himself to his people as he does not unto the world [Note: John 14:22.]; he shines into their hearts to discover to them his glory. But he will vouchsafe no such mercy to those who call not upon him. His perfections are to them rather an object of terror than of admiration.]

He will not manifest to them his love—

[He often “sheds abroad his love in the hearts” of those who seek him, but the neglecters of prayer “intermeddle not with their joy [Note: Proverbs 14:10.]: they are strangers to the spirit of adoption; they rather banish God from their thoughts, and wish like the fool [Note: Psalms 14:1. The words in Italics are not in the original.], that there were “no God.”]

He will not communicate to them his blessings—

[His faithful worshippers have all the blessings of grace and glory. But others have no part or lot with them. The blessings they do enjoy an turned into a curse unto them; and to eternity they must ascribe their misery to their own neglect [Note: If all the souls that an banished from the Divine presence were asked, “Wherefore has God hid his face from you?” they must assign the reason that is given in the text.].]

Application—

They, who live without prayer, should consider these things—

[This offence has been awfully marked by the indignation of God [Note: Psalms 81:10-12. “God gave them up:” to what? to their enemies? to death? or to immediate and eternal condemnation? No; to what was worse than even that, “their own hearts’ lust,” that they might “treasure up wrath against the day of wrath.”]. How bitter must be the reflections of those who perish through this neglect! Surely all should seek the Lord while he may be found.]

They also, who are formal in prayer, should lay them to heart—

[These, as being more liable to deceive themselves, are in greater danger. Our prayers must be fervent in order to be effectual [Note: James 5:16.]. If we would enter into heaven, we must press into it with violence [Note: Matthew 11:12.].]

Nor should this subject ever be forgotten by those who profess godliness—

[Unless we stir up ourselves continually, we shall soon lose the Divine presence. We cannot guard too much against formality in prayer. Let us be encouraged by God’s gracious declaration [Note: Proverbs 15:8. God is not more pleased with the songs of angels than with the sighs and groans of a contrite soul.]—]