“We have all become like one who is unclean, and all our righteous deeds are like a polluted garment.” — Isaiah 64:6 (ESV)

This verse from Isaiah contains one of the most sobering metaphors in Scripture—comparing our “righteous deeds” to “filthy rags” (KJV) or “polluted garments” (ESV). But what does this actually mean? And why is this understanding so central to Reformed theology?

 

THE SHOCKING METAPHOR OF ISAIAH 64:6

The Hebrew phrase translated as “filthy rags” or “polluted garments” (beged iddim) refers specifically to menstrual clothes—an image that would have been considered ritually unclean and repulsive to Isaiah’s audience. The prophet doesn’t soften his language; he uses deliberately shocking imagery to make his point.

Isaiah isn’t merely suggesting our good works are insufficient—he’s declaring even our best moral efforts are contaminated by sin. This isn’t simply saying we occasionally fail; it’s saying even our “righteous deeds” are fundamentally tainted.

 

THE CONTEXT OF ISAIAH’S CONFESSION

In Isaiah 64, the prophet speaks on behalf of the nation, confessing their sinfulness before God. This passage comes in the midst of a prayer that acknowledges:

1. God’s sovereignty and power (v. 1-3)
2. The uniqueness of God’s faithfulness (v. 4)
3. The people’s persistent sinfulness (v. 5-7)
4. Their desperate need for God’s mercy (v. 8-12)

The confession in verse 6 isn’t an isolated statement but part of a heartfelt plea recognising salvation must come from God alone, not from human achievement.

 

THE REFORMED UNDERSTANDING: TOTAL DEPRAVITY

This passage is a cornerstone to the Reformed doctrine of total depravity—the first of the “Five Points of Calvinism.” Total depravity doesn’t mean we’re as evil as we could possibly be, but rather that sin has affected every aspect of our being—our thoughts, emotions, will, and actions.

The Reformed tradition emphasises:

1. Sin has corrupted our entire nature
2. We cannot please God through our own efforts
3. Even our “good works” are tainted by sinful motives and are repulsive to God
4. Salvation must be entirely by God’s grace

 

OTHER SCRIPTURAL SUPPORT FOR TOTAL DEPRAVITY

Isaiah 64:6 isn’t alone in teaching this sobering truth. Scripture consistently depicts humanity’s fallen condition:

• Genesis 6:5: “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”
• Jeremiah 17:9: “The heart is deceitful above all things, and desperately sick; who can understand it?”
• Romans 3:10-12: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.”
• Ephesians 2:1-3: “And you were dead in the trespasses and sins…carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.”
• Titus 1:15-16: “To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled.”

 

IMPLICATIONS FOR THE CHRISTIAN LIFE

Understanding Isaiah 64:6 leads to several profound implications:

• Humility: Recognising the depth of our sin produces genuine humility. If even our “righteous deeds” are tainted, we have no grounds for spiritual pride.
• Gratitude: When we grasp that salvation is entirely by grace, not by our moral achievements, we respond with profound gratitude rather than entitlement.
• Dependence on Christ’s Righteousness: We rely not on our own righteousness but on Christ’s perfect righteousness imputed to us. As Paul writes in Philippians 3:9, we seek to be “found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ.”
• Freedom from Legalism: Understanding that our works cannot earn God’s favor liberates us from the burden of legalism and performance-based religion.

 

OUR COMFORT IN THIS HARD TRUTH

At first, Isaiah 64:6 may seem discouraging. But properly understood, it’s actually the foundation for profound comfort. When we realise our complete inability to save ourselves, we can fully embrace the good news—that Christ has done for us what we could never do for ourselves.

The same prophet who wrote about “filthy rags” also proclaimed: “though your sins are like scarlet, they shall be as white as snow” (Isaiah 1:18). Our hope isn’t in producing clean garments ourselves but in being clothed with Christ’s righteousness—“the garments of salvation” and “the robe of righteousness” (Isaiah 61:10).

 

CONCLUSION: RIGHTEOUS DEEDS LIKE FILTHY RAGS

Isaiah 64:6 reminds us salvation isn’t a collaborative effort between God and humanity. Rather, it’s entirely God’s work from beginning to end. Salvation is by grace alone (sola gratia), through faith alone (sola fide), in Christ alone (solus Christus).

The shocking metaphor of “filthy rags” ultimately points us to the magnificent grace of God—who loves and saves people whose very best efforts fall catastrophically short of His glory. This humbling truth doesn’t lead to despair but to worship, as we marvel at the God who clothes his people in splendour despite our utter unworthiness.

”For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”—2 Corinthians 5:21

 

RIGHTEOUS DEEDS LIKE FILTHY RAGS: RELATED FAQS

How do contemporary Reformed scholars interpret Isaiah 64:6? RC Sproul emphasised the passage doesn’t mean good works are unnecessary, but rather that they cannot be the basis for our justification. He argued the “filthy rags” metaphor illustrates even our best works are tainted by mixed motives and imperfect execution, making them insufficient for earning salvation. The text doesn’t devalue good works in the Christian life but places them in their proper context as fruits of salvation rather than its cause.

• Does Isaiah 64:6 mean Christians shouldn’t bother doing good works at all? Not at all—the passage is addressing the inability of our works to justify us before God, not their value in the Christian life. Reformed theology distinguishes between justification (our legal standing before God) and sanctification (our growth in holiness): while good works cannot justify us, they’re the necessary fruit and evidence of genuine faith. As Calvin noted, we’re justified by faith alone, but the faith that justifies is never alone—it always produces good works.
• How do we reconcile Isaiah 64:6 with passages that speak positively about righteous deeds? John Piper resolves this apparent tension by distinguishing between works done in self-righteousness versus works done through faith. He explains that works performed to earn God’s favour or from self-reliance are “filthy rags,” while works done in faith, by the Spirit, and for God’s glory—though still imperfect—are pleasing to God. God can be pleased with our works not because they’re perfect, but because they’re covered by Christ’s righteousness and motivated by faith in Him.

What is the historical-cultural background behind the “filthy rags” metaphor? The Hebrew phrase beged iddim specifically referred to garments stained by menstrual blood, which were considered ritually unclean according to Levitical law. In ancient Near Eastern culture, such garments would be segregated and eventually disposed of, making the metaphor particularly striking and offensive to Isaiah’s original audience. The prophet deliberately used this shocking imagery to convey how our self-righteousness appears before God’s perfect holiness—they aren’t merely inadequate but actually polluted, even repulsive to Him.

• How might we use Isaiah 64:6 to teach about the gospel? Tim Keller frequently employed Isaiah 64:6 to contrast religion (human efforts to reach God) with the gospel (God’s effort to reach humans). He explained religion says “I obey, therefore I am accepted,” while the gospel says “I am accepted through Christ, therefore I obey.” Keller used the passage to show the gospel is counterintuitive—it’s not about becoming righteous enough for God, but about receiving Christ’s righteousness as a gift that transforms us from the inside out.
• How do we connect Isaiah 64:6 to covenant theology? Michael Horton places Isaiah 64:6 within the framework of covenant theology, explaining it reveals our inability to fulfil covenant obligations through our own efforts. He argues the passage underscores why the new covenant had to be established—because we consistently fail to keep covenant with God. Horton sees the text as highlighting the need for both the imputation of Christ’s righteousness and the indwelling of the Spirit who enables genuine, but still imperfect, righteousness in believers.

How do we respond to critics who claim Isaiah 64:6 promotes a negative view of humanity? Reformed theologians like Sinclair Ferguson respond the passage doesn’t devalue humanity but accurately diagnoses our condition so we can receive the proper cure. They argue acknowledging our spiritual inability isn’t pessimistic but realistic, and that this honesty about our condition magnifies the glory of God’s grace. Far from being negative, they see the doctrine as the foundation for genuine humility, authentic community (as fellow beggars showing others where to find bread), and profound appreciation for Christ’s work on our behalf.

 

RIGHTEOUS DEEDS LIKE FILTHY RAGS: OUR RELATED POSTS

• Calvinism’s TULIP: Why Affirm Total Depravity?
• Are All Sins Equal? What the Bible Actually Teaches
• Consequences of Sin in Genesis 3: Fall and Redemption