Filthy Rags - Orthodox Interpretation?

[AMM]

PLEASE NOTE: I am posting in The Ancient Way, a forum dedicated to Eastern Orthodoxy. I am only seeking answers which describe the Eastern Orthodox position, as I am quite familiar with the interpretation of this passage in Protestantism.

The Orthodox Study Bible translates Isaiah 64:5 as: "We all are become as unclean, and all our righteousness is like a filthy rag. We fall off like leaves because of our wrongdoings; thus the wind will carry us away."

However, it then has a note on this verse, which I'm particularly confused by: "The filthy rag is a woman's soiled menstrual cloth. And note it is representative not of our unrighteousness, but of our righteousness! (See also Rom 3:10 and Tts 3:5-7.)"

I don't understand what the note is saying or how they are connecting the note to these passages:

1. "As it is written: None is righteous, no, not one"
2. "he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life."

Can any of you unpack the note and the Orthodox understanding of this passage in Isaiah (and the associated sections from Paul)?

 

[ArmyMatt]

I know the OSB has some odd footnotes. for my understanding, all works done of themselves avail us nothing. only by communing with Christ does He impart to us His righteousness, which truly is righteous.

 

[Lukaris]

The cross reference to Titus 3:5-7 indicates works of righteousness and that of Romans 3:10 that none are righteous. I think the Orthodox teaching of salvation by grace not works would be agreed upon by Protestants in a general sense. I tend to think that we do not accept the Protestant notion that even good works are filthy rags but minus grace we cannot be saved.

There is a section in the Philokalia vol.1 on Luke 17:1-9 that I think completes this thought that no one can claim righteousness by works ( I cannot recall which father ( St Diadochos???); sorry gotta run & get back to the night shift job.

 

[AMM]

I know the OSB has some odd footnotes. for my understanding, all works done of themselves avail us nothing. only by communing with Christ does He impart to us His righteousness, which truly is righteous.

Okay, that's what I thought Orthodoxy taught. It's not my works that save, it's Christ working through me which makes me righteous, yeah?

The cross reference to Titus 3:5-7 indicates works of righteousness and that of Romans 3:10 that none are righteous. I think the Orthodox teaching of salvation by grace not works would be agreed upon by Protestants in a general sense. I tend to think that we do not accept the Protestant notion that even good works are filthy rags but minus grace we cannot be saved.

There is a section in the Philokalia vol.1 on Luke 17:1-9 that I think completes this thought that no one can claim righteousness by works ( I cannot recall which father ( St Diadochos???); sorry gotta run & get back to the night shift job.

Interesting; I don't think I'd ever fully thought about whether or not works done by grace, by Christ through us, would be considered filthy rags as well... I'm asking about that in a Lutheran FB group.
Part of me says: "Yes, they are filthy, because I am the chief of sinners, I do nothing good, and nothing which is done by me can be considered a "good work" since I merely do my duty, and even that at the 11th hour"
Part of me says: "No, for they are not my works but Christ's, and nothing that Christ does can be unclean, for the Holy One of God will not see corruption; therefore, as Christ lives in me and the Holy Spirit regenerates me and repents me to newness of life, then those works cannot be filthy rags, and they are only attributed to me by God's mercy and grace which gives me what I do not deserve (that is, to be cast out of the garden, with the words "depart, you worker of lawlessness, I never knew you")."

I should read more of the Philokalia at some point. I think so many people in protestantism hear of monasticism and any mention of works and believe that the merits of Rome are involved, but when you actually read the Fathers, they're quick to reject the idea that we are earning our salvation by our works... but yet they also aren't fully in line with the typical protestant teaching on justificatino, which is clear from their other writings.

 

[ArmyMatt]

Okay, that's what I thought Orthodoxy taught. It's not my works that save, it's Christ working through me which makes me righteous, yeah?

yes, it's Christ at work in you, which makes your works good, makes you righteous, and justifies your faith. yes, we all have a part, and that is to choose to submit to God and let Him work in us to make our works holy and righteous. but even that ability to choose and submit to God is because He is already at work in our lives.

 

[Lukaris]

I think the parables of the Good Samaritan ( Luke 10:25-37 ) & the Pharisee & tax collector ( Luke 18:9-14 ) illustrate the sense of humility and pride in our intentions and where Christ is in this. We are still sinners in all this & the prophet’s warning of filthy rags I think shows how are works can be degraded in our sinful state.

I once asked our former (retired) parish priest about the prideful Pharisee and he said we cannot say if his arrogance would be damning but it is not obviously not pleasing to the Lord.

 

[abacabb3]

I forget which vespers hymn, but I think it alluded to how even the good we do is not that good (in referring to the passage). But maybe my memory is shot. However, in the russian evening prayers, we confess every night that we have "done nothing good." So, I think the typical Protestant interpretation of Is 64:6 is consistent with how Orthodoxy teaches we ought to view our own works. It is not that works are useless, but we need to have a humble view of ourselves (and what we do) compared to the perfect holiness of God.