The next point in the speech is the profound and painful sense of
existing corruption. Note the long-drawn-out enumeration of evils in
verses 6 and 7, starting with the general recognition of the fathers'
trespass, advancing to the more specific sin of forsaking Him and His
house, and dwelling, finally, as with fascinated horror, on all the
details of closed shrine and quenched lamps and cold altars. The
historical truth of the picture is confirmed by the close of the
previous chapter, and its vividness shows how deeply Hezekiah had felt
the shame and sin of Ahaz. It is not easy to keep clear of the
influence of prevailing corruptions of religion. Familiarity weakens
abhorrence, and the stained embodiments of the ideal hide its purity
from most eyes. But no man will be God's instrument to make society,
the church, or the home, better, unless he feels keenly the existing
evils. We do not need to cherish a censorious spirit, but we do need
to guard against an unthinking acquiescence in the present state of
things, and a self-complacent reluctance to admit their departure from
the divine purpose for the church. There is need to-day for a like
profound consciousness of evil, and like efforts after new purity. If
we individually lived nearer God, we should be less acclimatised to
the Church's imperfections. No doubt Hezekiah's clear sight of the
sinfulness of the idolatry so universal round him was largely owing to
Isaiah's influence. Eyes which have caught sight of the true King of
Israel, and of the pure light of His kingdom, will be purged to
discern the sore need for purifying the Lord's house.

The clear insight into the national sin gives as clear understanding
of the national suffering. Hezekiah speaks, in verses 8 and 9, as the
Law and the Prophets had been speaking for centuries, and as God's
providence had been uttering in act all through the national history.