Exegetical and Hermeneutical Commentary of Isaiah 64:6

But 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.

6. And we are all become as one unclean in a ceremonial sense, like the leper.

and all our righteousnesses &c. ] our righteous deeds, our best efforts after the fulfilment of the divine will, are stained and rendered ineffective by our general sinful condition.

as filthy rags ] as a polluted garment.

our iniquities, like the wind, &c. ] cf. ch. Isa 57:13; Job 27:21; Job 30:22. The image is here that of the leaf, already sere and faded, swept from the tree by the winter blast: so our iniquities hurry us away to destruction.

Fuente: The Cambridge Bible for Schools and Colleges

6, 7. A pathetic description of the degeneracy and spiritual lethargy of the people, caused by the divine wrath.

Fuente: The Cambridge Bible for Schools and Colleges

But we are all as an unclean thing – We are all polluted and defiled. The word used here ( tame’), 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 Lev 5:2; Deu 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 ( iddiym) – from the obsolete root adad, 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 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, hos rakos apokathe menes – ut pannus sedentis; proprie: ut pannus mulieris languidae et desidentis ex menstruo pathemati (Lev 15:33; compare Lev 20:18; Lam 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 Isa 40:6-7; Isa 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.

Fuente: Albert Barnes’ Notes on the Bible

Isa 64:6-8

But we are all as an unclean thing

Israels uncleanness

And we are all become as one unclean–in a ceremonial sense, like the leper.

(Prof. Skinner, D. D.)

Lamentations of Isaiah

You have read some of the lamentations of Jeremiah; here is one of the lamentations of Isaiah. (C. H. Spurgeon.)

The Churchs complaint and confidence

I. A HUMBLE CONFESSION OF SIN.

1. Of the sins of their nature, of their persons themselves. We are all as an unclean thing.

2. Of the sins of actions. All our righteousness is as filthy rags.

3. Of the sin of non-proficiency, of obscuration, and senselessness, that notwithstanding the corrections of God, they were little the better. There is none that calleth upon Thy name, or that stirs up himself to take hold of Thee.

II. A HUMBLE COMPLAINT OF THE MISERABLE ESTATE THEY WERE IN BY THEIR SINS. We all fade as a leaf, etc.

III. A HUMBLE SUPPLICATION AND DEPRECATION TO GOD (Isa 64:8, etc.). (R. Sibbes, D. D.)

A comprehensive confession

This brief prayer is a combination of many types. Natural analogies are piled upon each other. The confession consists of six several but consecutive and closely connected parts. There is much meaning in each separate ingredient of this confession considered by itself, and more in the relations and union of the whole.

I. THE TAINT OF SIN, that from the springs of humanity has poisoned all its streams. We are all as an unclean thing. When who has been convinced by the Spirit takes words and turns to God, he begins at the heart, as the spring whence the many unclean streams of thoughts and words and deeds flow out in the daily life. This simplicity is a mark of truth.

II. THE WORTHLESSNESS AND POSITIVE LOATHSOMENESS OF ALL THE EFFORTS WHICH A SINFUL MAN CAN MAKE TO SET HIMSELF AT FIRST RIGHT WITH GOD. All our righteousnesses are as filthy rags. Most naturally this ingredient of the confession comes next in order. He looked first to his sins, and told what he thought of them; he next looks to his righteousness.

III. THE FRAILTY, UNCERTAINTY, AND SHORTNESS OF HUMAN LIFE. We all do fade as a leaf.

IV. THE POWER AND SUCCESS OF INTERNAL CORRUPTION IN HURRYING THE MAN INTO ACTUAL SIN. Our iniquities, like the wind, have taken us away. It is a mark Of true repentance when the penitent lays all the blame upon himself

V. THE INABILITY AND UNWILLINGNESS OF THESE HELPLESS SINNERS, AS THEY ARE DRIFTING DOWN THE STREAM OF SIN TOWARDS THE GULF OF PERDITION, TO LIFT THEMSELVES UP AND TAKE HOLD ON GOD. There is none that calleth upon Thy name, that stirreth up himself to take hold of Thee.

VI. GODS METHOD OF DEALING WITH SUCH UP CASE. Thou hast hid Thy face from us. The Holy One hides His face from His creatures while they live in sin. And hast consumed us because of our iniquities. I prefer to take this clause in its most literal sense, as it is given in the margin–Thou hast melted us by the hand of our iniquities. God melts the hardest sinners, and He employs their own sins to make the flinty hearts flow down. If this melting take effect in the day of grace, it is repentance unto life. But if the sinful are not so melted in the day of grace, they will be melted when that day is done. Their own sins on their own heads will be at least a material part of the doom of the lost in the great Day. After having looked to the text, we shall look at that which touches it, before and behind. The gem is the chief object of attraction, but its setting may be both beautiful and precious. The word that touches it on the one side (end of Isa 64:5) is, We shall be saved; the word that touches it on the other side (beginning of Isa 64:8) is, But now, O Lord, Thou art our Father. It is not by chance that this great deep confession lies between these two words–is held up and held out in these two tender, loving hands. We are saved by hope, not by terror. (W. Arnot, D. D.)

The banefulness of sin

I. SIN IS A DEFILING POWER. We are all as an unclean thing. Sin makes the soul as unlovely as a man in filth. The soul ought not to be unclean.

The stain of sin does not belong to it, it is separable from it. Once the soul had no stain.

II. SIN IS AN IMPOVERISHING POWER. All our righteousnesses are as filthy rags. Moral character is indeed the garment of the soul, the garment which it weaves out of its thoughts, emotions, purposes, and actual deeds. This garment ought to be one beautiful whole, and clean also. But through sin it is all in rags. There is no unity, no wholeness, no completeness. It is all in tatters, and filthy tatters too. Sin indeed makes the soul ugly and hateful. How unlovely is every aspect of sin.

III. SIN IS A WITHERING POWER. We all do fade as a leaf. Sin blasts the hopes, pollutes the loves, curtails the liberty, dims the vision, deadens the conscience, and enfeebles all the faculties and powers of the soul.,

IV. SIN IS A VIOLENT POWER. Our iniquities, like the wind, have taken us away. (Homilist.)

A sight of self

I. I HAVE TO DESCRIBE THE VIEW WHICH EVERY TRULY GRACIOUS SOUL WILL TAKE OF HIMSELF.

1. Every gracious soul who is truly enlightened by the Spirit has a clear sense of the root of all his guiltiness. He knows the plague of his own heart, and cries, We are all as an unclean thing. He discovers that not merely his outward acts, but his very person is essentially sinful in the sight of God.

2. The spiritually enlightened man then perceives that all his actions are evil. All our righteousnesses are as filthy rags. If our righteousnesses are so bad, what must our unrighteousnesses be?

3. The enlightened heart into which the candle of the Lord hath shone, is led to see the failure and futility of all its resolutions to be better. We all do fade as a leaf. Our best professions, hopes, resolutions, and pretensions–all of them fade like shadows, dreams, and fancies of the brain.

4. But the truly awakened soul knows a fourth thing, namely, that he is not in himself able to stand against the invasions of temptation, for the text has put it–Our iniquities, like the wind, have taken us away. When men find that their vows wither, yet they will still hang to their hopes, and to their moralities; but some strong temptation comes unexpectedly upon them just at the moment when their mind is susceptible of its power, and where are they? The temptation comes like a howling north wind at an unexpected moment, and where is your man now? Unable to resist, carried away by the very vice which he thought he had renounced.

5. Those souls upon whom Gods sunlight had once shone are also painfully aware of their own natural weakness and slothfulness in prayer. There is none that calleth upon Thy name, etc.

6. That soul which has once perceived itself in the black colours of its iniquity, has discovered that through sin it has lost all the favour and love of God which might have come if it had been without sin, for so saith the text, For Thou hast hid Thy face from us, etc it is no thing to play with that hiding of Gods face. When the prophet says, Thou hast consumed us, it is a dreadful word.

II. There is a danger I must warn you of, and that is–DO NOT BE CONTENT WITH THE MERE KNOWLEDGE THAT IT IS SO. You must not merely know that you are lost, but you must feel it. Do not be content with simply feeling that it is so, but mourn before God that it is so, and hate yourself that it is so. Do not look upon it as being a misfortune, but as being your own wilful sin, and look upon yourselves, therefore, as being sinners, condemned already, not only for all this, but condemned because you believe not on Christ, for that after all is the crowning condemnation. And when you really feel your sinfulness, and mourn it, do not stop here; never give yourself any rest till you know that you are delivered from it.

III. THE TEXT SEEMS TO SUGGEST SOME PLEAS. Poor troubled soul, I am afraid thou canst not use the first one mentioned in the text–Thou art my Father! I am half afraid you have not faith enough for that, but if you have, what a prevailing plea it is! My Father, I have sinned, but I am Thy son, though not worthy to be so called; my Father, by a fathers love forgive, forgive Thine erring one; by the bowels of Thy compassion have mercy upon me! You who have backslidden can plead this, for you know your adoption. But if that should be too hard for you, take the next plea. Say, Lord, I am the clay and Thou the potter; I am helpless like the clay which cannot fashion itself; I am worthless like the clay that is of no value; I am filthy, Lord, like clay! I am only worthy to be trodden under foot, but Thou art the potter, and potters can make fine things even of clay. Here I am, Lord; I put myself into Thy hand. I am nothing; make me what Thou wouldst have me to be. Will not that plea suffice? But hark thee, sinner. There is a sweeter plea than any in the verse before us, for this is an Old Testament text; but I must take thee to the New Testament of our Lord and Saviour Jesus Christ for the plea that never fails. It is this, Lord, it is written that Christ Jesus came into the world to save sinners; if there was never a sinner in the world but one, that sinner I am. I trust myself in His hands to save me. It is done, it is done. You are saved; you are accepted in the Beloved. (C. H. Spurgeon.)

Confession of sin

1. The greatest and noblest souls, striving after the loftiest and divinest aims, have been most sensible of fault and failure in their lives, and have in their confessions borne hardest upon the weakness and sinfulness of human nature. Not when men are sunk in depths of vice and sensuality; but when they are struggling upwards to difficult, impossible heights of virtue and nobleness, are they seized with the strong crying and tears which pours itself forth in such language as this, in Davids fifty-first psalm, in Pauls I am the chief of sinners. It is not the utter depravity of human nature, but rather a rare goodness and nobleness which expresses itself in the language of confession, of which this is a specimen.

2. Read it thus, and it is true and simple. Apparently when the prophet wrote these words his countrymen had just returned from captivity, and were again established at Jerusalem–Jerusalem laid waste, and its crown and ornament, the holy and beautiful house of God, trampled in the dust. Something had been learned by the captives in their long and miserable exile. There was a lesson taught them now by their desolate homes and overturned altars. But still, to an earnest and far-seeing mind, there was manifest the need of a much wider and deeper religious reformation than had yet been accomplished. Before the nation could be again what it once was, it had much to learn and much to unlearn. It was a superficial and partial work which adversity had yet done in the way of curing the evils which had brought adversity in their train. With painful certainty and distinctness this was evident to the prophet. His soul was burdened to think of it, and he burst out, in his grief, with the confession as for himself and his country–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.

3. It is easy to imagine a prophetic mind of our own country and our own time using similar language to express similar feelings. We have a great deal to be proud of as a nation. Much that is British is great and noble. On the surface of things we appear to be a very religious, as well as an industrious and prosperous people. Our Protestant institutions are, no doubt, many of them admirable. But can you imagine any very sincere, penetrating, religious mind, one impressed little by material prosperity and sensitive to moral and spiritual conditions, looking beneath the surface of our national life, contemplating all the dishonesty in trade and manufactures, the corruption of morals among the rich, the low intelligence, superstition, vile tastes of the mob, the religious cant and conventionality, the bitter rivalry of sects, which exist along with our Protestant institutions, and not be forced to say–We are all as an unclean thing, and all our righteousnesses are as filthy rags, and our iniquities, like the wind, have taken us away –we are not a great and glorious people; we all do fade as a leaf? As the language of confession–confession being the act not of the vile, but of the noble–we read thislanguage, and the application of it to national life is plain.

4. In this light it is no less easy to apply it to individual life and conduct. Strive to be true and good after the example of Christ, and it will be easy, perhaps, to satisfy both the world and the Church that you are successful in the endeavour; but if your aim is really to live Christs life you will not so easily satisfy yourself–you will only at the best succeed far enough to be conscious of immeasurable failure. Compared with the good you ought to win, any good to which you attain will appear to you miserable failure. Thus, this language in its own light is easily seen to be true. In any other light it is false. He that doeth righteousness is righteous. I know that right things may be done from wrong motives, and with inferior views, and I know that they are not then of the same quality or value as if they were done from right impulses and with the highest aims. I know, too, that if a man breaks one of the commandments he is in a sense guilty of all, and cannot set himself up as a perfect man, or as a more deserving man than another who has broken all the ten. But then right is right, and wrong is wrong, be it in saint or sinner, and nothing can make these two opposites change places, or have the same character or issues. Wrong is eternally to be feared and hated; right is eternally to be loved and sought after. Suppose you know you are wrong in much, if there is anything in which you are right, do not consider that to be filthy rags–die rather than surrender it to force or fraud. It was not to render our righteousness superfluous, or to certify that any of our righteousness is worthless, that Christ lived and died; it was to make us truly righteous, to bind us in a new covenant with God our Father, to be the servants only of righteousness. (J. Service, D. D.)

All our righteousnesses are as filthy rags

Filthy rags

Rags is a word that applies to worn and torn bits of cloth; when used otherwise to designate apparel, contempt is implied. The word employed by Isaiah has no such import. It is the same word that describes part of what Abrahams steward presented to Rebekah–jewels of silver and jewels of gold and raiment. Are we to imagine that rags have any similarity to the gold and silver jewels, or are likely to be among the gifts offered in the name of a wealthy sheik to a gentle lady whose favour is sought as the bride of the son of promise? Besides, when a Hebrew meant rags he had a word for it A proverb tells how drowsiness shall clothe one with rags; and here the word is very different from Isaiahs. Hence it is well that the revisers put garment instead of rags in the prophets phrase, which may thereby become less striking and splenetic, but is certainly truer to the prophets thought. It is not for translators to inject their own feelings into their authors words. Equally erroneous is the adjective filthy, or even polluted, as the revisers have it. It is, of course, admissible, and may be elegant to construe a governed noun as an adjective, as is the case here; but the adjective should be a congruous one at least Isaiahs governed word has no reference whatever to filth. Had the expression been Zechariah s, where he speaks, with more force than courtesy, of Joshuas dungy robes no fault could be found with filthy as a rendering; for there is no question that either Joshuas robes are represented as literally smeared with filth, or else the prophet held them in as great disgust as if it had been so, just as Paul scorned even his privileges as dung compared with the blessings he enjoyed in Christ. If Isaiah had expressed the like scorn, it would have been fair so to put it; but as the translators had to add the contempt, it is plain they imported into their original what was not there. The word chosen by Isaiah denotes something over and above. Proof is something beyond ones bare word; and an ornament is something over and above what is plain. Our word, then, means proof, evidence, or witness, and also display or ornament. Besides, being plural, it has special emphasis. The literal rendering, then, is a garment of testimonies, or of infallible proof; or a garment of ornaments, or of great display. To suggest adjectives for the governed nouns, the translation comes to be an evidential article of clothing, or a showy dress. The first of the these interpretations was adopted by Aquila, a very old and apparently well-skilled translator, who improved upon the Septuagint. He gives marturion as the Greek equivalent; and on this Jerome has a note in which he observes, This is testimoniorum, which means of testimonies, and then goes on to refer to the Deuteronomic enactment concerning the scandal raised by a husband accusing his wife on the score of impurity before marriage. In such a case, a cloth smeared with blood, as it came from the injured womans person, was a sufficient proof of pre-nuptial purity as well as of the consummation of matrimony. Looked at in this light. Isaiahs phrase has great capacity of suggestiveness. Our good deeds attest our inward and hidden intercourse with the Lord, and prove that with Him only in all purity we have had to do, But there is a stain even on our purest thoughts and deeds. Our second interpretation, however, yields the better sense. It takes into account,, the previous clause; and, in the light of it, both clauses are thus paraphrased: We are all like an unclean woman, and all our righteous acts like her showy attire. The meaning is simple and clear. Outward show takes the place of inward reality. Perhaps their loathing of the strumpets airs begot contempt in the translators hearts for anything that is describable in those terms. Their rendering reminds us of Zephaniahs indignant description of degenerate prophets: Her prophets are debauched wretches–cloaks! This corresponds with the old Scottish definition of a formal clergy–toom tabards, that is, empty gowns, all cloak and nothing inside. The life is taken out of Zephaniahs fierce protest when it is smoothed down to light and deceitful persons, as in the ordinary version. When David invites Israels daughters to weep for Saul, he reminds them of the fashions of Sauls period, with delights, referring to the modistes art with a fine appreciation of a womans weakness for finery; and the word is akin to Isaiahs clothing of dazzling display. Here is devotions every grace, except the heart. The prophet seeks more heart and clean. (H. Rose Rae.)

We all do fade as a leaf

The lesson of the leaf

As Christ drew a lesson from the lily, so may we from the leaf. Yet the words of the prophet, We all do fade as a leaf, may lead our thoughts in a different way from his. These words were originally spoken in lamentation over the wrecked glory of the temple and city of David, as devastated by Nebuchadnezzar with fire and sword. No fitter similitude of the sad change could the mourning prophet find than the faded leaf. Those dilapidated walls, those fire-scarred ruins of Jerusalem and Zion, brought to his mind the magnificent creations of the shepherd king and his illustrious son, only as the crushed and blackened leaf recalls the image of the glorious crown of spring. But to us the lessons of the fading leaf become spiritually instructive, as we bring to bear the light which science has afforded us respecting the nature and the uses of its short life, the meaning of its fading, and the real significance of its death. We learn that the reality is different from the seeming, both as regards the life of the leaf and its death. We find a-nobler meaning in the life of the leaf, and that imparts a nobler meaning to its death. And the lesson thus derived brings us consolation and strengthening as we apply it to some of the sadder experiences of mortal life. (J. M. Whiton, D. D.)

Usefulness of the leaf

For the tree itself, says the botanist, the leaf is both stomach and lungs.

1. A single elm has been computed to possess in one summer five acres of leaves; each leaf a wonderful tissue of nerves and pores and cells and veins. In these countless cells, invisible to the unassisted eye, the sunlight enables the living plant to do its work. In these cells the mineral matter ascending from the roots dissolved in the sap, and the gaseous matter drunk in through the pores from the air, are mingled, and converted by the chemistry of the sunbeam into food for the tree. This then is carried by the leaf-veins into the twigs, adown the branches and the trunk, and is deposited under the bark in a ring of woody fibre. Another portion also goes to form the nutritious fruit and another the reproductive seed. Thus the frail leaf, gay, beautiful, musical as it is, is yet ever at Gods work, providing man with material for the necessities, comforts and luxuries of his life. Most true, in creation as well as in redemption, is the apostles saying, that God hath chosen the weak things of the world, and things which are despised hath God chosen.

2. But this is not all of the useful duty to which God has chosen the fair and short-lived leaf. The gas which the leaf-cell sucks from the air, and helps to change into fibre, is poisonous to animal life, and must not accumulate in the atmosphere. The same office that the coral insect performs for the sea, to keep the great fountain of waters pure, the leaf performs for that aerial ocean from whose pure tides we drink our life. A mark of dignity has the Creator bestowed on all useful labour, however humble, by giving the glory of the forest, and the beauty of the many-coloured coralline gardens beneath the waves, to organisms that discharge for Him the duty of scavengers! The carbonic acid gas produced by all our fires, and by the myriads of breathing creatures, is absorbed from the air by the leaf through its countless pores. In the leaf-cells, this noxious element is decomposed; part is worked up into food for the tree, and the residue, containing all that is fit for animals to breathe again, is given back to the vital air. Measure, if it were possible, by cubic feet of wood, all the trees upon the globe. Forty-five per cent of the whole mass is the solidified poison of the atmosphere, extracted by the subtle chemistry of the leaf. How grandly beneficent is its humble life?

3. The leaf draws water from the ground through the thousands of tubes in its stem–eight hundred barrels, says a scientist, from every leaf-covered acre every twenty-four hours. This it gives out to the atmosphere in the form of invisible vapour, to be condensed into clouds and fall in showers–the very water which, were it not for the leaf, would either escape infreshets or filter through the ground to the caverns below. Thus the leaf works to bring upon the earth the early and the latter rain.

4. And now comes on its change. It is a change that comes most naturally and honourably as the leaf fulfils its beneficent tasks. It is in and by its useful work that the leaf changes from the pulpy thing it was in May to a thing of firmer texture. And so we learn to look upon it rather as a ripening than a decaying, when, as its work draws near the end, it begins to borrow less from earth and more from heaven. The splendours of October, surpassing the tenderness of May, and the sober dignity of August, fitly crown the close of a life that has been so useful. (J. M. Whiton, D. D.)

Life and death

Let us now take up the truth taught us by the leaf into the higher regions of the experience of the soul. There, too, the reality may be other than the seeming. There, too, to rectify our view of life will be to rectify our view of death. What is the life of the leaf? The child replies: To dance in the sun, to play with the breeze, to listen idly to the song of birds. What, then, is its death! The loss of all for which it lived, faded beauty, a broken form, hurled from a proud and peaceful height into the mire of the street, a dishonoured and pitiable wreck. Nay, what is the life of the leaf? The teacher tells the child: To nourish the stock that bore it; to prepare abundant supplies for the life and the labours of man; the fuel that warms, the fruit that feeds, the roof that shelters, the vehicles of commerce by land and sea, that draw the nations into one, the sanctuaries vocal with a nobler praise than that which is warbled through the forest arches. It is to cleanse and vivify the vital air, and thus preserve in healthy vigour the blood of man and beast. It is to send the rain upon the pastures, that feed the cattle on a thousand hills, and on the cornfields that nourish the great family of mankind. What, then, is its death? It is the fulfilment of the good end it lives for, a growing hard and brown in beneficent work, a ripening through constant usefulness into the many-coloured tints of splendid autumn, a putting on of the God-given decorations of ennobled labour; it is a settling into an honoured grave all purpled like a king; it is a resigning of an outworn form to that Providence which treasures up each particle of faithful dust to enter into fresh forms of life and beauty in coming springs. How plainly we see here that different ideas of the purpose of the life lead to different ideas of what the death really is. If we would transform our thought of death, we must transform our thought of life. (J. M.Whiton, D. D.)

Lessons from the leaves

Three applications of the prophets language–

I. TO MAN, AS HE IS A SINNER. Mans condition through sin is the primary idea. Our iniquities, like the wind, have taken us away.

1. The fading leaves are separated from the source of their life and growth and beauty. They are no longer in vital union with the root of the tree. They may hang for a while, but are sure speedily to fall. Any passing gust may carry them away. The soul of man through sin has, lost spiritual with God, the source of its true life, and has become faded and shrivelled through the separation.

2. The fading leaves yield no response to, receive no benefit from, the natural influences that act upon them for their life and growth. The prophet says of Israel, There is none that calleth upon Thy name, that stirreth up himself to take hold of Thee.

3. The fading leaves, as they fall from the tree, are out of their true sphere, and exposed to all degrading forces. The prophet has in his mind leaves that had faded unnaturally, and that should still have lived in greenness and beauty upon the tree. Lying on the ground, trampled down by man and beast, when they should have been waving high like a warriors plume. Man through sin has fallen from his true sphere. He is the sport of evil passions, subject to all degrading and hurtful forces. The emblem of his condition is a faded, fallen leaf, whirled about by the winds, trampled down and tossed about by man and beast.

4. The fading leaves are practically useless and worthless. They are of no value to the tree, nor yet to man. A sinner is one who renders no true and intelligent service to his God, and brings no real benefit to the great tree of humanity.

II. TO MAN, AS HE MORTAL. In man, as in nature, the same law of decay is acting.

III. TO MAN, AS HE IS A CHRISTIAN BELIEVER. Reversing the picture, and excluding the prophets application, there is hope and consolation spoken by the fading leaves.

1. The fading ]eaves have fulfilled the purpose of their being and life. The Christian, whether he fade soon or late, has not lived in vain.

2. The fading leaves are clothed with the richest and most varied colours. The Christian, us life is closing, often shines with a spiritual richness and lustre never seen before.

3. The fading leaves tell of the infinite skill and care of the Creator. Wonderful is the interest God takes in His people. Not one faileth to the ground without your Father.

4. The fading leaves do not perish. They come back in other forms, and serve other uses. The Christian can take higher and surer ground. He shall live again, live the being he now is, live never again to fade. (Homiletic Magazine.)

Fading leaves

I. LEAVES FADE GRADUALLY. The whole foliage of a tree does not fade and pass away at one time. Some leaves droop and wither even in spring, when the rest of the foliage is in its brightest and most luxuriant beauty. Some are torn away in summer, while green and full of sap, by sudden and violent storms. The great majority fade and fall in autumn; while a few cling to the branches all through the cold and desolation of winter, and are at last pushed off by the unfolding buds of the following spring. And is it not so with every generation? Decay and death everywhere and always reign. But all do not fade at the same time. Sonic die in the spring of life; some are cut off suddenly, by accidents and fatal diseases, in ripe manhood; some fade naturally in the autumn of old age. A few survive their generation, like the last red leaves that rustle mournfully in the winter wind on the topmost bough of the tree. Friend after friend departs, family after family disappears, until the mournful record shall be written of us as it was written of the Hebrews of old–And Joseph died, and all his brethren, and all that generation.

II. LEAVES FADE SILENTLY. All the processes of nature are silent and secret. It is Gods glory to conceal a matter. And so silently do we all fade.

III. LEAVES FADE DIFFERENTLY. The autumnal foliage is very varied. No two species of trees exhibit the same appearance. And are there not similar differences in the way in which men fade and die? In the hey-day of life and happiness they may seem all alike, uniformly fair and attractive. But when death comes, it shows the true character of each. Its approach makes some men gloomy and sombre. It invests them with a dark and repulsive aspect. It clothes them with despair. But how widely different is the dying of the Christian! The idea of death to them has nothing death-like in it.

IV. LEAVES FADE CHARACTERISTICALLY. The foliage that is gloomiest in its unfolding, is most unsightly in its decay; and the leaves that have the richest and tenderest shade of green in April, have the most brilliant rainbow hues in October. The leaf of the sad and sullen ash is the last to kindle its bud, and the first to wither and fall; and its colour, always sombre, becomes blackened and disfigured in decay. The leaf of the linden tree, on the contrary, is beautiful from first to last; softly green in spring; fragrant in summer with delicate frankincense, and musical with the hum of bees, revelling in the honey-dew bloom; and gorgeous as a sunset-cloud in autumn. And so is it with man. He dies as he lives. A life of godliness ends in a saintly death; and a career of worldliness and sin terminates in impenitence and despair. And as the fading itself is characteristic, so also are the results of the fading. The leaves of some trees when they fall, leave no trace what ever behind. The scar left by their removal heals immediately; and on the smooth, naked bark of the bough, in winter, there is no mark to indicate that it was once covered with foliage. There are other trees, however, on which the scars are permanent. Many of the characteristic markings on the stems of palm-trees and tree-ferns are due to the permanence of these scars, when their leaves have decayed and dropped off. And is not the lesson of analogy here very clear and impressive? How many there are who fade and drop off from the tree of humanity, and leave no trace of their existence behind. Others there are, large-minded and large-hearted men, who live not for themselves, but for the glory of God and the good of their fellow-creatures; these when they fade and drop off the tree of life, leave behind them an impression which time will only make deeper.

V. LEAVES FADE PREPAREDLY. No leaf falls from the tree–unless wrenched off suddenly and unexpectedly in early growth by external violence–without making due preparation re its departure. Before the slightest discoloration is seen upon it, there is a secret adequate provision made by nature for the inevitable hour of its passing away. Side by side with it, even in its summer beauty and luxuriance, it carries the memorial at once of its death and of a new birth. It bears the young bud that is to usurp its place in its bosom, and nourishes it with its own expiring life. This law of the vegetable kingdom is one that knows no exception. No leaf drops till a new one is prepared to take its place; no flower perishes till its house is made ready and filled with seeds. Alas, how different is it in human economy! Provision for the future is with man not the law, but the exception, of his conduct. Should we not imitate the example of the leaf in which the process of preparation for the future keeps pace with the process of decay? (H. Macmillan, D. D.)

Leaves

I. THIS LEAF TEACHES US THE GOSPEL OF SERVICE. It has lived, it has had its day. It falls to perish by the wayside, but it has not lived in vain. When that leaf breathes it takes up carbon and exhales oxygen. When we breathe we take in oxygen. You could not live without the leaf. It keeps the atmosphere pure. It prevents it from becoming poisonous. You are indebted to the leaf for your life. But you say, That, after all, is but a selfish life; the leaf takes up what it requires, and it throws off what it does not require. Where is your gospel of service in that? Yes; but it does something else; while feeding itself, it also feeds the tree upon which it grows. It is making the timber as well as satisfying its own needs. Without leaves we should have no wood for our houses, our furniture, or our fires. They die, leaving others to carry on their uncompleted work, but they always build firm, and straight and beautiful. So this little preacher says to us, Live for great purposes, build for the future. You are but one unit in the great mass of living, toiling men, but remember that you can do a work for the generations to come. Leave the world fairer, and better, and stronger, and sweeter because you have lived. Men die, but man remains. You will go as your fathers have gone before you, but Society will remain behind. And then there is such a thing as service continuing after death. Dead and done with is not true of a leaf, much less of a man. The scientist tells us how by its decay the leaf is changed into vegetable mould, indispensable for the life of other leaves. Thus the decay of vegetation prepares the way for a new vegetation, and death prepares for life. So also is not a man done with when he is dead. There are many who rule from their graves.

II. THIS LEAF ALSO PREACHES TO MEN THE GOSPEL OF A TRIUMPHANT DEATH. How beautiful Nature is, even in decay i Like an Indian warrior chief, she gathers around her her finery in order to meet death. So the gospel that the leaf has to teach us is a hopeful and a bright one. It is the lesson of triumphant death. After this life, another. How are the dead raised, and with what manner of body do they come? is an old question. Where will the leaves of next spring come from T Is it a more wonderful thing to clothe the living soul with a new body than to clothe the apparently dead tree with a new and beautiful foliage? (S. Horton.)

Withered leaves

I. THE LEAF FADES SURELY. If there is one thing more absolutely and infallibly certain than another, it is that we all die (Gen 3:19; Heb 9:27). We die at every age.

II. THE LEAF FADES SOON. Some kinds of leaves last longer than others; but, as a class, their natural life is a single summer. There is prodigality in this. If economy of life were aimed at, the leaf might last much longer than it does. So might the May-fly. So might man.

1. What a testimony to the wealth of creative energy!

2. What an argument in favour of economizing time!

3. What a spur to the life of watchfulness!

III. THE LEAF FADES WHEN THE ENDS OF ITS EXISTENCE HAVE BEEN SERVED. None of us liveth to himself; nor could we if we would.

IV. WHEN THE LEAF FALLS IT PROVIDES MATERIALS FOR THE FOLIAGE OF ANOTHER YEAR. The fall of a leaf and its decay are not the end of it or of its work. There is something still for it to do, and which it never could do till then. Decaying leaven are the earths great fertilizers. The thing we do is immortal whatever its moral quality. The father, the mother, live again in children moulded by their influence. Of all responsibilities there is none so terrible as this. We are contributing, by our life, a poison or a honey drop to the life-cup of posterity. (J. Edgar Henry, M. A.)

The frailty of man

I. LET US ENDEAVOUR. TO DISCOVER WHAT IS IMPLIED IN THE DESCRIPTION OF DEATH GIVEN US IN THESE WORDS.

1. We fade, like the leaves, soon.

2. Quickly.

3. The approaches of death may be lovely. The woods are never more beautiful than during the brief period of autumnal change. So our time of decay may be more beautiful than our summer time of health and activity, and nothing in our life become us like the leaving of it. The hoary head becomes a crown of glory,–the patience of the Christian vanquishing the temptations to petulance and repining that affliction presents,–the hope of the believer shining clear and steady when he knows that he must soon depart,–are things that often give to the approaches of death more interest and loveliness than life has enjoyed.

4. We all do fade as u leaf in point of certainty.

5. How wide is the empire of death, and how many he has brought into his dark dominions; in every track the leaves are falling, and no favoured portion of the country escapes the general desolation. How many autumns has death had among men since first his reign began! Our fathers, where are they? Where are those hordes of painted barbarians, whose savage courage stayed so long the progress of the Roman legions? Where are those who erected in our land those ancient piles that were dedicated to the worship of God amid the darkness of the Middle Ages Where are those who led the devotions there, and those who joined in them? Where are they who but a hundred years ago ploughed the fields that you now cultivate, listened to the Gospel that is now proclaimed to us, and walked in the paths that we are accustomed to tread? They are gone, and we arc going fast.

II. THE PRACTICAL USE THAT SHOULD BE MADE OF THE TRUTH BROUGHT BEFORE US IN THE TEXT. The great lesson we should learn is to make ready for our fading time. But there are various circumstances that go far to account for this very common, almost universal forgetfulness of death. First, one cause may be that we see little of the sick and dying. In the next place, death has no periods corresponding to the general fall of the leaf. Again, when we are in the enjoyment of good health, we feel nothing death-like about us. Then our worldly employments accustom our minds to a different train of thinking from that more serious one which brings death to our view, and tend to turn our thoughts from it. But the chief cause of the forgetfulness of death is to be found in the systematic attempt that is made by most men to banish the remembrance of it from their minds. (W. Jackson.)

We natural frailty and moral instability of man

This affecting declaration of the prophet may be considered with reference–

I. TO THE NATURAL VIGOUR OF MAN.

II. TO THE MORAL BEAUTY OF MAN. That goodness which natural conscience, enlightened by the words of revelation, produces; that goodness which is the effect of imitation, and the offspring of moral rather than pious principles; and of conviction rather than conversion; is fading as the frailest leaf of the frailest plant, and transient as the morning cloud and the early dew. Let it be exposed to the wintry blasts of adversity, or to the scorching sun of persecution; place it in the cold atmosphere of the world; and let the chilling influence of the worlds indifference be felt by it–and what appearance does it assume? It is fading as a leaf. If your goodness fades as a leaf, have you not much need of being born of that incorruptible seed which liveth and abideth for ever? But even then you will feel yourselves subject to a measure of the same instability and decay. For the words of the text and the whole passage in which they are found seem to be a description, not of careless sinners without grace, but of the people of God, in all the declensions to which they are liable in their best estate. (M. Jackson.)

I. OF THE ABIDING SUPERINTENDENCE OF GOD. Leaves have their time to fall. They do not come and go at haphazard. They have lived, and now they fade and die, subject to His laws who sweetly ordereth all that is. The orderly return of the seasons tells how this is no haphazard world. God keeps His hand on all forces, material and spiritual.

Autumn

The falling leaves speak to us–

II. OF FULFILLED PURPOSE. Just as neither their rise nor fall, their springing nor fading was accidental, so their life is not a vague, aimless thing. There was design in their creation, and as they silently sink to the earth they speak to us of a lifes work done. What have they done?

1. They have given added charm and beauty to the world. Here is a mission we may all well covet to fill, and which we may all fill. Whatever our position in life, however poor or lowly, we may so be and live that this shall be morally a fairer world because we are in it.

2. By their shade and shelter they have rendered valuable service to man and beast. So many around us arc weary under the burden and heat of lifes day. Many a struggling man, and many a frail, lonely, overwrought woman knows all too well what this life-weariness means. Let the mission of the leaves be ours.

3. They have played an important part in purifying the atmosphere. They say to us, So live that when you fade and fall like us you may have done your part to make the world purer.

III. OF LIFES CLOSE. (R. M. Spoor.)

Autumn

And how often does a leaf fade sooner than it falls! And is it not so with man? If spared, how soon does he begin to discover infirmities! But to enable us to judge properly in this case, and to vindicate the Divine perfections and providence, let us remember–

1. That this state of frailty and vanity was not the original state of man, but the consequence of transgression.

2. That it is not his only state. There is another life to which the present is introductory, and in connection with which it should always be considered.

3. The vanity and brevity of the present life, if wisely improved, is advantageous with regard to the future. It furnishes us with no inconsiderable proof of a world to come.

4. This frail life, too, is continually guarded by a wise and tender Providence. Reflections: If life be like a fading leaf, let us regard it accordingly. Let it prevent despair. If life be short, thy troubles cannot, O Christian, be long. Let us also repress fear. It is little the most powerful can do, and before they strike they may fall. (W. Jay.)

Hints of failing health

In the preface to his Data of Ethics, Mr. Herbert Spencer says (1879) that he has been led to deviate from his original plan and publish this volume rather than go on with his general system of philosophy. Why? Because hints of failing health remind him that he may not be able to finish the entire work, and he therefore wishes to make sure of the most important part. Oh that men would act on this principle as regards the salvation of their souls! (T. R. Stevenson.)

We all fade as a leaf

1. He means, first, in regard of ceremonial performances that were without vigour and spirit of true devotion. There was no spirit in their legal performances. They were dead, empty things. Therefore when judgment came they were as leaves. So an idle, careless hearer, when judgment comes, all is as leaves.

2. So it is true in regard of mortality, the vanity of health and strength. We all as a leaf fade away when Gods judgments come to nip us. Men are as leaves; as the leaves now in autumn fall, and there is a new generation in the spring.

3. For all idle performances, that have not a foundation in substantial piety, they are all as leaves. (R. Sibbes, D. D.)

As the leaf

I. LIKE THE FOLIAGE, WE FADE GRADUALLY. Little by little. Pain by pain. Less steady of limb. Sight not so clear. Ear not so alert. After awhile we take a staff. Then, after much resistance we come to spectacles. Instead of bounding into a vehicle, we are willing to be helped in. At last the octogenarian falls.

II. LIKE THE LEAF WE FADE, TO MAKE ROOM FOR OTHERS. Next years forests will be as grandly foliaged as this. So, when we go others take our spheres. Do not be disturbed as you see good and great men die. When God takes one man away, He has another right back of him.

III. AS WITH THE LEAVES WE FADE AND FALL AMID MYRIADS OF OTHERS.

IV. AS WITH VARIETY OF APPEARANCE THE LEAVES DEPART, SO DO WE. You have noticed that some trees, at the first touch of frost, lose their beauty. So death smites many. There is no beauty in their departure. One sharp frost of sickness, or one blast of the cold waters and they are gone. No tinge of hope. No prophecy of heaven. Their spring was all abloom with bright prospects; their summer thick foliaged with opportunities; but October came and their glory went. But, thank God, that is not the way people always die. Tell me, on what day of all the year the leaves of the woodbine are as bright as they are to-day? So Christian character is never so attractive as in the dying hour. (T. De Witt Talmage, D. D.)

Fading away

But although spiritual decay may be the literal application of these words, they truly express the universal law of our mortal life.

I. THE LEAF FADES BY A NECESSARY LAW. There is no power that can keep the foliage on the tree. So we must decay. Man may and does dread death; he may and does seek to prolong life; but he cannot by any invention or art counteract that resistless law of decay that has swept all past generations to the dust, and that is day after day, and hour after hour, working out his dissolution.

II. THE LEAF FADES BY A GRADUAL PROCESS. So it is with life. In infancy, childhood, manhood, as well as old age, the fading process goes on. The gradualness of decay is a blessing. It allows time to prepare for the future. It prevents a stand-still in the machinery of the worlds work.

III. THE LEAF FADES INTO ITS PRIMITIVE ELEMENTS. It is only organized dust. It falls and to dust it returns. So it is with man. These bodies will in a few years be trodden on by the beast or borne away by the winds. What a great variety there is in the foliage of nature. Some leaves are larger and decked in more lovely hues than others. Some grow in a richer soil, and are breathed on by more salubrious winds than others. But let a few weeks pass away and all these distinctions will be lost, all will be dust. It is ever so in society. We see there great variety. Some are in wealth, some in poverty; some in velvet, some in fustian; some in beauty, some in deformity; some in the pomp of power, and some in the misery of oppression. But let a few years pass round, and our princes and peasants, sovereigns and subjects, despots and serfs, masters and menials will be dust.

IV. THE LEAF FADES AS PREPARATORY TO A NEW LIFE. The leaf falls, but its place is soon supplied. It falls, in fact, because the new life, rising from the root, has pushed it off. So with us. We die, but others will step into our place, and the world will go on. The race will carry on its governments, its commerce, its literature, its religion, without our help. It may require our death, make our very death serve its interests. Let us, then, not be proud of our position.

V. THE LEAF FADES AS A PROGRESSIVE STAGE OF LIFE. The tree from which the leaf fell is not dead. It threw off the sere leaf to put on another and lovelier garment. As the vitality of the tree continues when the leaf falls, the life of man will remain when the body dies. And like the tree, that life will dress itself in another garb. I would call your attention to four states of mind existing in relation to this fact, one of which must be yours–

1. Unreasoning indifference. Oh that men were wise that they would consider their latter end!

2. Intellectual stoicism. There are some who look at death as the end of existence. It must be done, by reasoning down reason into folly, mind into matter, God into nature. How few can do this; and when they do it, have they rest?

3. Terrible foreboding.

4. Christian composure. Which of these states of mind in relation to our approaching mortality is the rational one? I need not ask which is the happiest one; that is obvious. (Homilist.)

Fading and changing

(with 1Co 15:51):–We know how many signs and symptoms there are in life which suggest the truthfulness of the figure. You cannot take a hill now as once you could. It makes your breathing v, burden, and the slightest incline wearies and tires you out. It all means the fading leafs Your eyes are giving you trouble. The glasses that served you ten years ago are of little use to you now. It is the fading leaf! You very frequently have to ask your friends to repeat their words. You are inclined to think it is because they mumble and murmur their speech. Nay, it is the fading leaf! There is your memory. Lately it has begun to play tricks with you, a thing it has never done before. It is the fading leaf! All these are signs, common signs, that the prime has been reached, that the leaf has begun to fade. We all do fade as a leaf! Such is the Old Testament conception of life–a fading leaf. Is it a complete conception, or is it only partial and fragmentary? It is the conception of the Old Testament, is it the conception of the New? So far I have only given you one half of my text. Now let me give you the other half. I have taken it from Pauls Epistle to the Corinthians: We shall all be changed. Now put the two conceptions side by side. We all do fade as a leaf; We shall all be changed. The Old Testament prophet looked upon men and women who were beginning to feel the weaknesses and infirmities of age, and he said, They are beginning to fade. The New Testament prophet looked upon men and women becoming burdened with similar weaknesses, and he ,s, aid, They are beginning to change. Fading is the Old Testament word; changing is the word of the New; and in the two words you will find the characteristic differences in the two conceptions. One looks at the body; the other looks at the soul. Here is a flower-bud, in its early stages encased in its wondrous sheath of green. After a while the sheath begins to open, to turn back, to droop and to die. Isaiah looks at the drooping sheath, and says, Fading. Paul looks at the unfolding flower, and says, Changing. One looks at the body which can fade; the other looks at the soul, the unfolding life, which can change but never fade. One looks at the vesture, the other looks at the man. Now we know which is the Christian standpoint. Christianity warns us again and again not to confuse the mans body with the man, but always to distinguish between them, and to make the distinction a vital and influential article of our faith. When some, one has passed away, the inquiry is often made by one friend of another, When are they going to bury him? Bury him? Never! He cannot be buried! He is not here to be buried; he is risen! Bury him? No, you bury it; you bury his body, you bury that which has faded; you cannot bury the man. Well, why not make that distinction as real in speech, as it ought to be real in faith? I am told that Mr. So-and-So is in a decline. What do you mean? Do you mean that the mans body is declining, or the man? Immediately you reply, The mans body. Then why not keep the distinction to the front, that when little children hear you speak, they may catch one of the cardinal doctrines of your faith. The New Testament always keeps the two distinct. It speaks of the body, the flesh, as a house; it speaks of the spirit, the soul, as its tenant. The same distinction is made by another figure. The New Testament describes my body as a robe. Look at that. Here are outer garments of cotton and wool. Then there is another garment of flesh. And then there is the soul, the man, the woman! That is the Christian conception–the flesh is the garment, it is not the man! Tell your children that growing old and infirm just means that the flesh garment is getting worse for wear, and that the soul is preparing for itself another garment that will never wear out, a spiritual garment, a garment of immortality and light! Tell them that death just means that the spirit has dropped its old clothes, its robe of flesh, and has clothed itself with the garment that is from heaven. This is a beautiful conception, this apostolic conception of change. It takes our eyes away from the temporal and fixes them upon the eternal. It takes the emphasis away from the fading body and fixes it upon the changing spirit. (J. H. Jowett, M. A.)

Autumnal characteristics

I. IN THE MUTE ORGANS OF THE FADED LEAVES IS A TENDER WARNING. God turns every hill-side and meadow into an allegory. The tiny little monarch grappled with life, captured the forces of nature, and vigorously ministered all summer. But feebleness is creeping over it, it grows weary, its lustre is fading, nerves waxing weak. It rustles, it trembles in the gentle zephyr, and the, falls. As the flowers of the field, so man floursheth. How tenderly God begins to warn us of the coming king of terrors. Each leaf carries its own secrets, giving no premonition which shall first fade. So tender is Gods mighty providence I No harsh voice calls out, Set throe house in order, for thou shalt die and not live. The messenger comes in a little rheum, a periodic pain, a little exhaustion of breath, fainting moments, the love of ease, the failing of memory, and little changes in the disposition. God hides the grim visage of fatality under shadows. But the angel of death is absolutely there.

II. ON THE LEAF TWO FORCES ARE EVER AT WORK: THE VITALIZING OR ORGANIZING, AND THE DISSOLVING OR DECAYING. The coal-beds of the earth tell the story of the battles of these powers contending for the supremacy. There are the generations of the faded and fallen, metamorphosed, petrified, stratified. There are some leaves whose very luxury causes them to decay. This is one of the mysteries of life among men. The brilliant geniuses endowed with courage to inspire, intelligence to enlighten, and sensibility to refine, being first misunderstood and then misrepresented, contradicted, or embittered by neglect, their very richness of soul and fatness of mind cause them to sicken under the pale hand of languor. There are some gorgeous leaves which carry in themselves the beauty of the blossom and leaf together. They die early. There is the young scholar, gorgeous in intellect, prematurely ripening. His youth is adorned with loveliness. Of the wealth of his graces we have but the prophecy in the bud. He has a face like a cherub, and God sends His angel to pluck it while it is unsullied by the scorching sun or the chills of autumn. At the other extreme is gorgeous old age.

III. There is a process of–injecting colour into the fibres of plants to make them bright or sombre, as one may wish. Thus affected, THE LEAVES FADE DIFFERENTLY. There in also a method of inoculating the life of man. To the character can be given the bright tints of pleasure as of those who delight in goodness. When the heart is inoculated with the graces of Christ the perspective of the character is determined, the somber shades of despondency are transfigured. Some leaves are flabby and develop a gloomy, morbid colour. They wither and decay as unsightly things. Except for the grace of God, men born in a murky moral atmosphere gather cloudiness and opacity as they grow older and perish in gloom. Some leaves are beautiful from first to last. Like Samuel, they are dedicated from birth to a whole life in the ministry of goodness. Such is many a Christian life. The innocency of youth is beautified b a gracious spirit. Middle life comes on in the strength of a righteous character.

IV. LEAVES IN FADING DEVELOP SPECIFIC CHARACTERISTICS. Each species has its peculiar tints. This represents the racial types of men in the development of their spiritual or mental traits. When they come to fade and to die the individual trends of character come forth in colours widely differing. The fatalism of the Chinaman is joyless and fearless, a dogged indifference. The pantheism of the Brahmin brings its devotee to sink into a gradual sleep, a dull withering. The Mohammedan, whose heaven is sensual, has spasms of fearful passion. The Catholic, who has been taught that ceremonies save him, in dying eagerly longs for a priest, a cross, or extreme unction. The agnostic comes to his end glowing in the white heat of apprehension. The true Christian has the face of one going home. Again, family groups have their differentiation. On a given tree, all the leaves are fashioned after a common type in colour, form, and texture. But as they grow they acquire individual oddities. Even so, one family of people, nurtured by the sap of a common civilization, develop the most striking idiosyncrasies.

V. THERE IS NO DISGRACE IN FADING. Grey hairs area crown of glory when they are anointed with goodness. If we have made good use of the sunshine, if the fruit of our labour hangs in clusters on the vine, if in Gods vineyard we have faithfully ministered, then the fading tints are our laurels. The fading shows two powers. The spirit that animates the form is preparing the old trunk for dissolution. Yet while it unties the twisted cords of earthly life it lifts up the affections, dislodging the corruptible from the incorruptible, the mortal from the immortal, and spiritualizes the mind. In one case the man goes on walking with God until the fire of the flesh dies out, and the spirit is left aglowing. In the other, passions may burn the soul into a cinder. Richness in fading leaves is not an accident. It depends on sunshine, atmosphere and soil. The beauty of age is the fruit of right character. It is the result of effort.

VI. The leaf fades, falls, and becomes buried. But IN THE CORE OF THE RIPE LEAF WHILE PULSATING IN THE SUNLIGHT, A JOYOUS YET MYSTERIOUS SOMETHING PASSES THROUGH THE STEM TO THE TWIG UPON THE STURDY BOUGH. It leaves there a scar, the sign of the leafs immortality, a nucleus of the new life to bud in the resurrection of the spring. Among leaves are four degrees of future life. The first but lightly marks the place of its departure, a mere trace as of a tear on a cheek not washed. Inward life swells the branch and its memory is blotted out. The second class leaves a scar which is not effaced, but no active life will come out of its grave. The third will raise a little knoll and stamp its epitaph indelibly as by a signet. No luxury of growth or biting frost can remove it. These little monuments are the geometric scales on the bark of the palm and the fern. The fourth class not only scar the tree, but leave behind the conditions of a new germ which will bud and become a new branch. Here is a perfect emblem of four classes of men. The first is the class who live only to themselves. The second class are generous, liberal-hearted, and full of noble deeds. They have a memory in their own times, but die with those who had personal knowledge of them. The third class send down their roots into the soil of future generations. They in-web their deeds in the fibre of history. They build institutions of charity, bequeath to posterity resources which will develop a better manhood. They are a sort of lepidodendron leaves. Their scale-marks are fixed. The fourth class inspire new buds. They are the great thinkers. Out of them come new branches of civilization. But some leaves have a small eternity. Thousands of years ago they built great forests and bogs. They faded and fell. Earthquake catastrophes buried them, and their graves are the coal-beds. To-day they have a resurrection. The sun-power caught by the leaves millions of years ago, to-day warms our homes, lights our streets, and creates thousands of industries for the elevation of man. (T. Parry, D. D.)

The evanescence of human life

Let us follow the suggestions which our text furnishes upon–

I. THE CAUSES OF HUMAN DECAY. Why should not man, and everything connected with him, be immortal?

1. His present state seems to support a date to its existence. He is a member of a mortal world, and its entire economy seems to suppose and inexorably to work out his mortality. Everything announces its own dissolution. The granite rock, which you would look upon as indestructible, at length gives way, and crumbling down, forms the very soil you till. So, too, in the vegetable world, whether among the frosts of the polar regions, or amid the unvarying warmth of tropical climes. Thus, also, is it in the animal kingdom. Here, everything is limited in its capabilities of life and growth.

2. Life has its friction which tasks its powers and wears them out.

3. Then, with the friction of a life of toil comes often the severe discipline of a life of care, vexation and disappointed hopes.

4. But more common and trying than even this is the discipline of pain to which life on earth is subject.

5. But there is still one more waster of life on earth. Sinful pleasure sets its saddest seal upon the swollen or wasted, the scarred and the disgraced form that comes under its blighting touch. Tis sad to see the beautiful plant, which you have nurtured with care, struck with frost before its time; but how much more saddening to see the human form disfigured even in the days of its south and strength by sinful excesses!

II. THE CERTAINTY OF HUMAN DECAY. How certainly our life on earth fades and decays, we may learn from the variety and the constant action of those causes of decay which we have now noticed. The law of nature under which we live is an inexorable law; and this law works out our decay.

III. THE RESULTS OF THIS UNCEASING, THIS INEVITABLE PROCESS.

1. Human beauty decays.

2. Human activity flags.

3. Human strength fails.

4. The human intellect fails. The intellect we believe immortal; yet it is true that in this world that intellect is dependent upon physical organs for its successful exertions, and still more so for the manifestation of its power. All old men arc obliged to show, if not confess, that they can no longer think and plan as they could in the days of their strength.

5. Human affections feel and show this withering process.

6. One other step only is yet to be taken in this journey of decay. That leaf, which for days has been turning pale, clinging still, though tremblingly, to its hold on life, at last falls, not only faded, but dead. And so, too, is it to be with us. (E. B. Huntington.)

A leaf exposed to a thousand dangers

Insects gnaw it off, the beasts of the field may devour it, winds may scatter it, or it may be shaken down with the fruit. And, between the diseases and accidents to which human nature is liable, comparatively few attain old age. The Jews formerly reckoned up nine hundred and three diseases, but accidents are absolutely innumerable. A vapour may cause death, our houses may bury us in their ruins, our food may poison us. (W. Jay.)

The beauty of fading life

It is under the approaches of the autumnal chill and frost that Faith puts on her beautiful apparel; Hope, her queenly robes; Love, her wedding garment, as the heavenly Bridegrooms steps draw near. The richest manifestations of character; the communings that can never be forgotten; the heroic forms of devotion and submission; the outgoings of affection too intense for utterance, overflowing from the faltering tongue on eye and lip and brow,–these belong to the chamber of illness and the bed of death. (A. P. Peabody.)

Our iniquities, like the wind, have taken us away

Sin a cruel tyrant

When God leaves us in the hand of our sins, He leaves us in a cruel hand. (R. Sibbes, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. As filthy rags] iddim. Rab. Mosheh ben Maimon interpretatur iddim, vestes quibus mulier se abstergit post congressum cum marito suo. Alii pannus menstruatus. Alii panni mulieris parientis. – And we ben made as unclene alle we: and as the cloth of the woman rooten blode flowing, all our rigtwisnesses. – Old MS. Bible. If preachers knew properly the meaning of this word, would they make such a liberal use of it in their public ministry? And why should any use a word, the meaning of which he does not understand? How many in the congregation blush for the incautious man and his “filthy rags!”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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, Lev 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, Isa 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, Pro 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 Mic 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, Gen 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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. unclean thinglegallyunclean, as a leper. True of Israel, everywhere now cut off byunbelief and by God’s judgments from the congregation of the saints.

righteousnessplural,”uncleanness” extended to every particular act oftheirs, even to their prayers and praises. True of the best doings ofthe unregenerate (Phi 3:6-8;Tit 1:15; Heb 11:6).

filthy ragsliterally,a “menstruous rag” (Lev 15:33;Lev 20:18; Lam 1:17).

fade . . . leaf(Psa 90:5; Psa 90:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 Isa 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, Jude 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”, Gen. xlix. 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.

Fuente: John Gill’s Exposition of the Entire Bible

(7)

Universal forgetfulness of God was the consequence of this self-instigated departure from God. “And there was no one who called upon Thy name, who aroused himself to lay firm hold of Thee: for Thou hadst hidden Thy face from us, and didst melt us into the hand of our transgressions.” There was no one (see Isa 59:16) who had risen up in prayer and intercession out of this deep fall, or had shaken himself out of the sleep of security and lethargy of insensibility, to lay firm hold of Jehovah, i.e., not to let Him go till He blessed him and his people again. The curse of God pressed every one down; God had withdrawn His grace from them, and given them up to the consequences of their sins. The form is not softened from the pilel , but is a kal like ekil in Job 31:15 (which see), being used in a transitive sense, as kun is there (cf., shubh , Isa 52:8; m ush , Zec 3:9). The lxx, Targ., and Syr. render it et tradidisti nos ; but we cannot conclude from this with any certainty that they read , which Knobel follows Ewald in correcting into the incorrect form . The prophet himself had the expression m iggen b e yad (Gen 14:20, cf., Job 8:4) in his mind, in the sense of liquefecisti nos in manum , equivalent to liquefecisti et tradidisti ( , Rom 1:28), from which it is evident that is not a mere (lxx), but the “hand” of the transgressions is their destructive and damning power.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Humble Confession.

B. C. 706.

      6 But 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.   7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.   8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.   9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.   10 Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.   11 Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.   12 Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?

      As we have the Lamentations of Jeremiah, so here we have the Lamentations of Isaiah; the subject of both is the same–the destruction of Jerusalem by the Chaldeans and the sin of Israel that brought that destruction–only with this difference, Isaiah sees it at a distance and laments it by the Spirit of prophecy, Jeremiah saw it accomplished. In these verses,

      I. The people of God in their affliction confess and bewail their sins, thereby justifying God in their afflictions, owning themselves unworthy of his mercy, and thereby both improving their troubles and preparing for deliverance. Now that they were under divine rebukes for sin they had nothing to trust to but the mere mercy of God and the continuance of that; for among themselves there is none to help, none to uphold, none to stand in the gap and make intercession, for they are all polluted with sin and therefore unworthy to intercede, all careless and remiss in duty and therefore unable and unfit to intercede.

      1. There was a general corruption of manners among them (v. 6): We are all as an unclean thing, or as an unclean person, as one overspread with a leprosy, who was to be shut out of the camp. 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, from the crown of the head to the sole of the foot nothing but wounds and bruises, ch. i. 6. We have all by sin become not only obnoxious to God’s justice, but odious to his holiness; for sin is that abominable thing which the Lord hates, and cannot endure to look upon. Even all our righteousnesses are as filthy rags. (1.) “The best of our persons are so; we are all so corrupt and polluted that even those among us who pass for righteous men, in comparison with what our fathers were who rejoiced and wrought righteousness (v. 5), are but as filthy rags, fit to be case to the dunghill. The best of them is as a brier.” (2.) “The best of our performances are so. There is not only a general corruption of manners, but a general defection in the exercises of devotion too; those which pass for the sacrifices of righteousness, when they come to be enquired into, are the torn, and the lame, and the sick, and therefore are provoking to God, as nauseous as filthy rags.” Our performances, though they be ever so plausible, if we depend upon them as our righteousness and think to merit by them at God’s hand, are as filthy rags–rags, and will not cover us–filthy rags, and will but defile us. True penitents cast away their idols as filthy rags (ch. xxx. 22), odious in their sight; here they acknowledge even their righteousness to be so in God’s sight if he should deal with them in strict justice. Our best duties are so defective, and so far short of the rule, that they are as rags, and so full of sin and corruption cleaving to them that they are as filthy rags. When we would do good evil is present with us; and the iniquity of our holy things would be our ruin if we were under the law.

      2. There was a general coldness of devotion among them, v. 7. The measure was filled by the abounding iniquity of the people, and nothing was done to empty it. (1.) Prayer was in a manner neglected: “There is none that calls on thy name, none that seeks to thee for grace to reform us and take away sin, or for mercy to relieve us and take away the judgments which our sins have brought upon us.” Therefore people are so bad, because they do not pray; compare Psa 14:3; Psa 14:4, They have altogether become filthy, for they call not upon the Lord. It bodes ill to a people when prayer is restrained among them. (2.) It was very negligently performed. If there was here and there one that called on God’s name, it was with a great deal of indifferency: There is none that stirs up himself to take hold of God. Note, [1.] To pray is to take hold of God, by faith to take hold of the promises and the declarations God has made of his good-will to us and to plead them with him,–to take hold of him as of one who is about to depart from us, earnestly begging of him not to leave us, or of one that has departed, soliciting his return,–to take hold of him as he that wrestles takes hold of him he wrestles with; for the seed of Jacob wrestle with him and so prevail. But when we take hold of God it is as the boatman with his hook takes hold on the shore, as if he would pull the shore to him, but really it is to pull himself to the shore; so we pray, not to bring God to our mind, but to bring ourselves to him. [2.] Those that would take hold of God in prayer so as to prevail with him must stir up themselves to do it; all that is within us must be employed in the duty (and all little enough), our thoughts fixed and our affections flaming. In order hereunto all that is within us must be engaged and summoned into the service; we must stir up the gift that is in us by an actual consideration of the importance of the work that is before us and a close application of mind to it; but how can we expect that God should come to us in ways of mercy when there are none that do this, when those that profess to be intercessors are mere triflers?

      II. They acknowledge their afflictions to be the fruit and product of their own sins and God’s wrath. 1. They brought their troubles upon themselves by their own folly: “We are all as an unclean thing, and therefore we do all fade away as a leaf (v. 6), we not only wither and lose our beauty, but we fall and drop off” (so the word signifies) “as leaves in autumn; our profession of religion withers, and we grow dry and sapless; our prosperity withers and comes to nothing; we fall to the ground, as despicable and contemptible; and then our iniquities like the wind have taken us away and hurried us into captivity, as the winds in autumn blow off, and then blow away, the faded withered leaves,” Psa 1:3; Psa 1:4. Sinners are blasted, and then carried away, by the malignant and violent wind of their own iniquity; it withers them and then ruins them. 2. God brought their troubles upon them by his wrath (v. 7): Thou hast hidden thy face from us; hast been displeased with us and refused to afford us any succour. When they made themselves as an unclean thing no wonder that God turned his face away from them, as loathing them. Yet this was not all: Thou hast consumed us because of our iniquities. This is the same complaint with that (Psa 90:7; Psa 90:8), We are consumed by thy anger; thou hast melted us, so the word is. God had put them in the furnace, not to consume them as dross, but to melt them as gold, that they might be refined and new-cast.

      III. They claim relation to God as their God, and humbly plead it with him, and in consideration of it cheerfully refer themselves to him (v. 8): “But now, O Lord! thou art our Father: though we have conducted ourselves very undutifully and ungratefully towards thee, yet still we have owned thee as our Father; and, though thou hast corrected us, yet thou hast not cast us off. Foolish and careless as we are, poor and despised and trampled upon as we are by our enemies, yet still thou art our Father; to thee therefore we return in our repentance, as the prodigal arose and came to his father; to thee we address ourselves by prayer; from whom should we expect relief and succour but from our Father? It is the wrath of a Father that we are under, who will be reconciled and not keep his anger for ever.” God is their Father, 1. By creation; he gave them their being, formed them into a people, shaped them as he pleased: “We are the clay and thou our potter, therefore we will not quarrel with thee, however thou art pleased to deal with us, Jer. xviii. 6. Nay, therefore we will hope that thou wilt deal well with us, that thou who madest us wilt new-make us, new-form us, though we have unmade and deformed ourselves: We are all as an unclean thing, but we are all the work of thy hands, therefore do away our uncleanness, that we may be fit for thy use, the use we were made for. We are the work of thy hands, therefore forsake us not,” Ps. cxxxviii. 8. 2. By covenant; this is pleaded (v. 9): “Behold, see, we beseech thee, we are all thy people, all the people thou hast in the world, that make open profession of thy name. We are called thy people, our neighbours look upon us as such, and therefore what we suffer reflects upon thee, and the relief that our case requires is expected from thee. We are thy people; and should not a people seek unto their God? ch. viii. 19. We are thine; save us,” Ps. cxix. 94. Note, When we are under providential rebukes from God it is good to keep fast hold of our covenant-relation to him.

      IV. They are importunate with God for the turning away of his anger and the pardoning of their sins (v. 9): “Be not wroth very sore, O Lord! though we have deserved that thou shouldst, neither remember iniquity for ever against us.” They do not expressly pray for the removal of the judgment they were under; as to that, they refer themselves to God. But, 1. They pray that God would be reconciled to them, and then they can be easy whether the affliction be continued or removed: “Be not wroth to extremity, but let thy anger be mitigated by the clemency and compassion of a father.” They do not say, Lord, rebuke us not, for that may be necessary, but Not in thy anger, not in thy hot displeasure. It is but in a little wrath that God hides his face. 2. They pray that they may not be dealt with according to the desert of their sin: Neither remember iniquity for ever. Such is the evil of sin that it deserves to be remembered for ever; and this is that which they deprecate, that consequence of sin, which is for ever. Those make it to appear that they are truly humbled under the hand of God who are more afraid of the terror of God’s wrath, and the fatal consequences of their own sin, than of any judgment whatsoever, looking upon these as the sting of death.

      V. They lodge in the court of heaven a very melancholy representation, or memorial, of the lamentable condition they were in and the ruins they were groaning under. 1. Their own houses were in ruins, v. 10. The cities of Judah were destroyed by the Chaldeans and the inhabitants of them were carried away, so that there was none to repair them or take any notice of them, which would in a few years make them look like perfect deserts: Thy holy cities are a wilderness. The cities of Judah are called holy cities, for the people were unto God a kingdom of priests. The cities had synagogues in them, in which God was served; and therefore they lamented the ruins of them, and insisted upon this in pleading with God for them, not so much that they were stately cities, rich or ancient ones, but that they were holy cities, cities in which God’s name was known, professed, and called upon. “These cities are a wilderness; the beauty of them is sullied; they are neither inhabited nor visited, as formerly. They have burnt up all the synagogues of God in the land,” Ps. lxxiv. 8. Nor was it only the smaller cities that were thus left as a wilderness unfrequented, but even “Zion is a wilderness; the city of David itself lies in ruins; Jerusalem, that was beautiful for situation and the joy of the whole earth, is now deformed, and has become the scorn and scandal of the whole earth; that noble city is a desolation, a heap of rubbish.” See what devastations sin brings upon a people; and an external profession of sanctity will be no fence against them; holy cities, if they become wicked cities, will be soonest of all turned into a wilderness, Amos iii. 2. 2. God’s house was in ruins, v. 11. This they lament most of all, that the temple was burnt with fire; but, as soon as it was built, they were told what their sin would bring it to. 2 Chron. vii. 21, This house, which is high, shall be an astonishment. Observe how pathetically they bewail the ruins of the temple. (1.) It was their holy and beautiful house; it was a most sumptuous building, but the holiness of it was in their eye the greatest beauty of it, and consequently the profanation of it was the saddest part of its desolation and that which grieved them most, that the sacred services which used to be performed there were discontinued. (2.) It was the place where their fathers praised God with their sacrifices and songs; what a pity is it that that should lie in ashes which had been for so many ages the glory of their nation! It aggravated their present disuse of the songs of Zion that their fathers had so often praised God with them. They interest God in the cause when they plead that it was the house where he had been praised, and put him in mind too of his covenant with their fathers by taking notice of their fathers’ praising him. (3.) With it all their pleasant things were laid waste, all their desires and delights, all those things which were employed by them in the service of God, which they had a great delight in; not only the furniture of the temple, the altars and table, but especially the sabbaths and new moons, and all their religious feasts, which they used to keep with gladness, their ministers and solemn assemblies, these were all a desolation. Note, God’s people reckon their sacred things their most delectable things; rob them of holy ordinances and the means of grace, and you lay waste all their pleasant things. What have they more? Observe here how God and his people have their interest twisted and interchanged; when they speak of the cities for their own habitation they call them thy holy cities, for to God they were dedicated; when they speak of the temple wherein God dwelt they call it our beautiful house and its furniture our pleasant things, for they had heartily espoused it and all the interests of it. If thus we interest God in all our concerns by devoting them to his service, and interest ourselves in all his concerns by laying them near our hearts, we may with satisfaction leave both with him, for he will perfect both.

      VI. They conclude with an affectionate expostulation, humbly arguing with God concerning their present desolations (v. 12): “Wilt thou refrain thyself for these things? Or, Canst thou contain thyself at these things? Canst thou see thy temple ruined and not resent it, not revenge it? Has the jealous God forgotten to be jealous? Ps. lxxiv. 22, Arise, O God! plead thy own cause. Lord, thou art insulted, thou art blasphemed; and wilt thou hold thy peace and take no notice of it? Shall the highest affronts that can be done to Heaven pass unrebuked?” When we are abused we hold our peace, because vengeance does not belong to us, and because we have a God to refer our cause to. When God is injured in his honour it may justly be expected that he should speak in the vindication of it; his people prescribe not to him what he shall say, but their prayer is (as here) Ps. lxxxiii. 1, Keep not thou silence, O God! and Ps. cix. 1, “Hold not thy peace, O God of my praise! Speak for the conviction of thy enemies, speak for the comfort and relief of thy people; for wilt thou afflict us very grievously, or afflict us for ever?” It is a sore affliction to good people to see God’s sanctuary laid waste and nothing done towards the raising of it out of its ruins. But God has said that he will not contend for ever, and therefore his people may depend upon it that their afflictions shall be neither to extremity nor to eternity, but light and for a moment.

Fuente: Matthew Henry’s Whole Bible Commentary

6. We have all been as the unclean. The believers go on in their complaint; for they deplore their condition, because God appears to take no account of them. Hebrew writers are not agreed as to the meaning of the words בגד עדים ( beged gniddim.) (190) Yet it is certain that it denotes something which is vile and worthless, and which, on account of its filthiness, stinks in the noses of men. But here two things ought to be observed; first, that believers confess their guilt, and are justly punished for it; and, secondly, that they nevertheless complain of the severity of the punishments which they endure, not to blame God, but to move him to compassion; just as a culprit, when he endeavors to mitigate the severity of a judge, lays before him his own distresses and calamities. Some commentators torture this passage, by alleging that the Prophet, when he speaks of the pollutions of sins, describes all Jews without exception, though there still remained some of them who were sincere worshippers of God. But there are no good grounds for this; for the Prophet does not speak of individuals, but of the whole body, which, being trodden under foot by all men, and subjected to the utmost indignity, he compares to a filthy garment.

There are some who frequently quote this passage, in order to prove that so far are our works from having any merit in them, that they are rotten and loathsome in the sight of God. But this appears to me to be at variance with the Prophet’s meaning, who does not speak of the whole human race, but describes the complaint of those who, having been led into captivity, experienced the wrath of the Lord against them, and therefore, acknowledged that they and their righteousnesses were like a filthy garment. And first, he exhorts them to a confession of their sin, that they may acknowledge their guilt; and next, that they should nevertheless ask pardon from God, the manner of obtaining which is, that, while we complain that we are wretched and distressed, we at the same time acknowledge that we are justly punished for our sins.

And we all fade as a leaf. This is a very beautiful comparison, which shews that men utterly fade and decay when they feel that God is angry with them; as is admirably described in Psa 90:6 (191) Justly, therefore, are we compared to leaves; for “our iniquities, like the wind, carry us away.”

(190) “Vitringa and Gessenius dwell with great zest and fullness on the strict sense of בגר עדים (beged gniddim.) Some understand the comparison with withered leaves as a part of the description of their sin, while others apply it to their punishment. The first hypothesis is favored by the difference of the tenses; the last by the parallelism of the clauses. It is probable, however, that here, as in Isa 1:4, the two things run together in the writer’s mind, and that no refined distinction as to this point was intended.” — Alexander.

(191) Commentary on Isaiah, vol. 3, p. 210.

Fuente: Calvin’s Complete Commentary

AUTUMN LEAVES

Isa. 64:6. And we all do fade as a leaf.

Men have ever been ready to associate the seasons of the year with the periods of human life: to compare our youth with the spring time, &c. We all know we are rapidly passing away, &c. Everything tells us that we are under a law of change and uncertainty, and decay and death; and my object will be to justify and account for this state of things, and to see what reliefs and supports the Gospel gives. Consider
I. THE ORIGIN OF THIS STATE OF THINGS in the history of our fallen humanity. This was not the primitive condition of the race, but was superinduced and brought about by the entrance of sin. Man was not originally designed to perish like a leaf, &c.
II. THE DESIGN OF IT. For wise reasons God has placed us in a world of change, and under a law of uncertainty. Partly as a scene of discipline and spiritual education, and partly as a preventative against the outbreak of much depravity, which would be sure to arise from a state of changeless prosperity, in our sinful natures. We could not be trusted with unbroken happiness; and it would not be safe for us to be without the benefits which the changes of life produce. The law is universal: We all, &c. Who has not lost a friend, &c.

III. THE MERCY OF THE APPOINTMENT. It is well that we do fade as a leaf, that we are often subject to gradual changes, as preparatory to the last great one. We might have been cut down like a tree, suddenly, without preparation, &c. The leaf as gradually fades, as it was gradually matured. God bears with much longsuffering. We ought to bless God for time and space for repentance, &c.

IV. THE IMMEDIATE CLAIMS OF GOD AND TRUTH upon you before the leaf fades from the tree.

1. Think much of the shortness and brevity of life.
2. Seek grace that you may know the day of your visitation, before life, like a withered leaf, drops from the tree, or is shaken down by the storm. That life is long that answers lifes great end. It is impossible if salvation be lost to repair by a second opportunity the loss of the first.Samuel Thodey.

I. Though we all do fade as a leaf, we do not perish as a leaf. II. We are not forgotten as a leaf. III. The Gospel cheers us in this fading condition. IV. The ripening of the soul may be going on in the midst of the fading.Studies for the Pulpit, p. 107.

I. Man is unclean.

1. His nature is unclean. In its source, flow, fruits.
2. His righteousness is as filthy rags, mixed, defective, insufficient. II. Man is frail (see p. 420). Like a leaf he fades. By a natural law. Gradually, &c. III. Man is perishing. Like a leaf he decays. Rapid decay. Short lived existence. Certain fall. Dissolution.

Our iniquities, &c. I. Have torn us from God, as the leaf from the parent tree. II. Have destroyed our moral strength and beauty. III. Have overcome all our power of resistance. IV. Have plunged us into ruin and misery. V. Will if unchecked by the grace of God sweep us into eternal ruin.J. Lyth, D.D.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

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

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

Have taken us awayscil., afar off from the light and favour of Jehovah.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6, 7. We are all As a nation.

An unclean thing Polluted, defiled.

Our righteousnesses Even our religious acts are such as the Holy One of Israel cannot accept, being neither appointed nor sincere.

As filthy rags As a menstruous garment, and therefore repulsive. The comparisons here receive their colouring from the Levitical law on purity.

Fade as a leaf Our beauty (moral beauty) endures no better than fading, withering autumn leaves, so easily swept away.

Like the wind Our national sins also cause us to be swept by tempests of divine judgment. As true to-day as then, is this; as applicable to nations now, as to ancient Israel. Never can fidelity to God be waived at man’s pleasure.

Fuente: Whedon’s Commentary on the Old and New Testaments

DISCOURSE: 1018
IMPERFECTION OF OUR BEST SERVICES

Isa 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 Gods 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: Ecc 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 Lev 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: Isa 6:5.], and vile [Note: Job 40:4.], and altogether destitute of any thing that is good [Note: Rom 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: Php 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: Rom 3:22.]. This is commensurate with our wants: it is absolutely perfect; and it was wrought out by Him [Note: Dan 9:24.], in order that we might be clad in it, and that the shame of our nakedness might not appear [Note: Rev 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: 1Co 1:30.]; and that you, both in time and in eternity, may glory in him as the Lord your righteousness [Note: Jer 23:6.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Isa 64:6 But 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.

Ver. 6. But we are all as an unclean thing. ] Both our persons and our actions are so; for “who can bring a clean thing out of an unclean?” What a mercy is it then that God should look upon such walking dunghills as we are, and accept the work of our hands?

And all our righteousnesses are as filthy rags. ] a Or, As a coat of patches, a beggar’s coat, vestis centonum, vestis e vilibus paniculis consuta. Heb. A cloth of separations, a matury rag, a menstruous clout, nauseous and odious, such as a man would loathe to touch, much more to take up. Such are our best works as they proceed from us; when there springeth up any sweet fountain of grace within us, our hearts closely cast in their filthy dirt, as the Philistines dealt by Isaac; they drop down from their impure hands some filth upon that pure web the Spirit weaveth, and make it a menstruous cloth. Where, then, are justiciaries, our merit mongers? &c. Those that seek to be saved by their works, Luther fitly calleth the devil’s martyrs; they suffer much, and take great pains to go to hell. We are all apt to weave a web of righteousness of our own, to spin a thread of our own to climb up to heaven by, but that cannot be. We must do all righteousnesses, rest in none but Christ’s, disclaiming our own best as spotted and imperfect.

And we all fade as a leaf. ] That falleth to the ground in autumn. The poet could say,

“ O , .” – Hom.

And our iniquities, like the wind, have taken us away. ] Out of thy presence; and will hurry us to hell, if thou forefend not.

a Panno ancumulentae. – Scultet.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

wind. Hebrew. ruach. App-9.

Fuente: Companion Bible Notes, Appendices and Graphics

are all: Isa 6:5, Isa 53:6, Job 14:4, Job 15:14-16, Job 25:4, Job 40:4, Job 42:5, Job 42:6, Psa 51:5, Rom 7:18, Rom 7:24, Eph 2:1, Eph 2:2, Tit 3:3

all our: Isa 57:12, Zec 3:3, Phi 3:9, Rev 3:17, Rev 3:18, Rev 7:13

we all: Isa 40:6-8, Psa 90:5, Psa 90:6, Jam 1:10, Jam 1:11, 1Pe 1:24, 1Pe 1:25

our iniquities: Isa 57:13, Psa 1:4, Jer 4:11, Jer 4:12, Hos 4:19, Zec 5:8-11

Reciprocal: Exo 28:2 – holy garments Lev 13:12 – cover all Lev 13:13 – he is clean Lev 13:45 – Unclean Lev 13:47 – The garment 2Sa 22:46 – fade away 1Ki 8:46 – there is no man 1Ki 8:47 – saying 2Ch 6:37 – We have sinned Ezr 9:15 – in our trespasses Neh 1:6 – confess Job 9:31 – mine Job 10:15 – righteous Psa 14:3 – filthy Psa 19:12 – can Psa 53:3 – Every Ecc 7:20 – doeth Isa 24:4 – mourneth Isa 28:20 – the bed Isa 59:6 – neither Jer 13:7 – it was Jer 22:22 – wind Eze 3:20 – righteousness Eze 6:9 – they shall Eze 36:17 – as the Eze 36:31 – shall loathe Dan 9:18 – for we Mat 22:11 – which Mat 25:37 – when Luk 17:10 – General Luk 18:13 – a sinner Rom 3:12 – there is none Rom 7:14 – but Rom 10:3 – to establish Gal 3:11 – that Eph 2:3 – we Jam 2:2 – in vile Jam 3:2 – in 1Jo 1:8 – say Rev 3:4 – which

Fuente: The Treasury of Scripture Knowledge

THE FADING LEAF

We all do fade as a leaf; and our iniquities, like the wind, have taken us away.

Isa 64:6

I. Lessons of the falling leaf.

(a)It is a picture of mans insignificance on the face of Gods world.

(b)It is a picture of the inherent decay of man.

(c)It is a picture of the inevitable fate of man.

(d)It is a picture of the universal fate of man.

II. Look at the figure of the falling leaf as solemnised by the thought of sin.

(a)Sin has made the departure of man premature.

(b)Sin has made mans departure from this world a violent one.

(c)Sin has given to mans departure from this world a dark and terrible fear for the future.

Fuente: Church Pulpit Commentary

Isa 64:6-7. We are all as an unclean thing Or, unclean person, as equally 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 Gods 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, Rom 10:3, at the same time that they neglected moral duties, and were guilty even of very gross violations of Gods holy law. Micah, who lived at the same time, speaks in the same manner, Mic 7:2-4. But the prophets 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 Psa 143:2; Rom 3:19-20; Gal 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 Gods 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, , hast melted us; our sins have kindled such a fire of thy wrath against us that we are melted with it.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

64:6 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.

Fuente: Geneva Bible Notes

Israel’s sins had thoroughly polluted her and had placed her in an apparently hopeless position (cf. Isa 6:5). Furthermore, she could not stop sinning. Was there any hope for her? She was as unclean as a leper, as repulsive as menstrual cloths, and as spiritually lifeless as a dead leaf on a tree ready to be blown away by more sin.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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