Isaiah 45:7Meaning & Commentary from the Church Fathers

Behold, He acknowledges no other creator. Similarly, it is written elsewhere, “Who maketh dumb, or deaf? Is it not I, the Lord?” (Ex. 4:11). And I create adversities; here it refers to wars, for God does not and will not perpetrate evil from within Himself. He defines evil as retribution or punishment. The absence of evil in Him is evident, as at times vengeance and punishment transform into solace.

Few words, yet within them resides a sweetness akin to a spring of honey—a honey that never leads to overindulgence. The honey derived from substances brings enjoyment solely to the taste buds and can spoil; however, the honey of doctrine fills the conscience with enduring joy and leads us towards eternal life. The former is gathered from flora, while this is extracted from the sacred Scriptures. Today, you have been nourished by Him who spoke eloquently, received obedience as His reward, and demonstrated the might of love and the honor of faith. Now, with earnestness, we shall provide you with the familiar feast. We rejoice that in the midst of exciting events in the arena, such a great multitude has gathered here, disregarding those distractions. Thus, we present a cup overflowing with abundance, a cup that brings forth not drunkenness, but purity. Such is the wine of Scriptures, and such are the blessings of this feast; they do not bring destruction to the flesh. We present this without devaluing the flesh's nature, rather elevating the soul's dignity, striving to moderate rather than deny consumption. In our worship, we must act in a manner that does not invite the scorn of heretics. Though the body is subordinate to the soul, it does not oppose it, nor is the simple soul indifferent to the body's needs. The Master Craftsman—God—did not create this universe from one, two, or three elements, but infused it with a variety of essences, showcasing the richness of His wisdom through the diversity of creations. He formed not only the heavens but the earth, the sun, the moon, the stars, the air, the clouds, the ether, as well as lakes, springs, rivers, mountains, groves, hills, meadows, gardens, seeds, plants, and various herbs; everywhere, one can see the manifestations of His artistry. As one reflects on the composition of the universe, they will exclaim alongside the prophet, "How majestic are Thy works, O Lord! By wisdom Thou hast created all things” (Psalm 103:24). Therefore, if you seek visual splendor, set aside the ungodly and approach this spiritual display; if you desire music, divert your attention from worldly sounds and listen attentively to this melody, which awakens insight and fortifies understanding. Observe how the myriad sounds and individual strings harmonize in unison, lifting a singularly harmonious tune to the Creator, God. Just as a spiritual melody, composed of diverse tones, renders a unified song of praise to the Creator, the strings likewise resound both separately and collectively. To discern their separate sounds, allow your thoughts to strike the string of heaven, and you shall hear it produce profound melodies in glorification of God. The prophet recognized this declaration, stating, “The heavens shall declare the glory of God, and the firmament shall proclaim the work of His hands” (Psalm 18:2). Transition from this string to the sounds of day and night, observing how they produce melodies more delightful than any lyre or harp—especially when played by one who knows their craft. You might wonder, how do they emit sound? The heavens lack mouth, tongue, palate, teeth, or lips; how then do they produce music? The day also resounds without vocal cords. It is not through physical organs that sound is made; rather, it is manifested through the cycles of the sun, moon, day, and night—along with the passage of time. To dispel doubts among the less discerning, heed the prophet's efforts to clarify. He proclaimed, “The heavens shall declare the glory of God, and day to day pours forth speech, and night to night reveals knowledge” (Psalm 18:3). He continues, “There are no words nor language where their voice is not heard” (Psalm 18:4), suggesting that day, night, and heaven possess a voice; one that resonates more clearly, loudly, and distinctly than human speech. How so? Listen to the meaning within his words, “There are no words nor language where their voice is not heard.” Language is a means of expression and an acknowledgment of sound. My voice is understood by those who speak the same language; yet those of different tongues, like Scythians, Thracians, Moors, or Indians, remain oblivious, as the differences in language hinder mutual understanding. When a Scythian or Thracian speaks, I find no comprehension, nor can he understand others. But this is not the case with heaven, day, and night, for their voice transcends language and is perceptible, comprehensible, and clear to every nation and dialect. Hence, the prophet, stating, “Day to day pours forth speech, and night to night reveals knowledge,” adds, “There are no words nor language where their voice is not heard.” His implication is that the heavens, day, and night possess such a nature that their voices resonate universally. “There are no words,” signifies there is no nation or language where heaven's voice is not recognized; all peoples, regardless of cultural or linguistic barriers, can perceive this voice. So, how is it that heaven speaks in silence? When you behold its beauty, grandeur, stability, and brilliance, and contemplate these qualities within yourself, praising the Creator, then the heavens have proclaimed glory to God through your voice. This is the essence of the saying, “The heavens shall declare the glory of God.” They do so by stirring the observer to marvel at the Creator through the splendor they display. Whenever you perceive such creations, uttering, “Glory to Thee, O God, for the magnificent body Thou hast crafted and positioned among us!”—then the heavens have rendered their glory by means of your tongue and inspired awe through visual splendor. Thus, they silently offer praise to God, and this recognition is accessible to all. It is not through sound but through sight and contemplation; and although the observers differ in language, the Scythian, Thracian, Moor, and Indian all hear this voice. Indeed, gazing upon such wonders, captivated by the beauty, splendor, and majesty of the heavens, if they reflect properly, they glorify the Creator. The same can be said for day and night. Just as the sky incites wonder through its beauty, stability, majesty, and brilliance, so too do the alternating gifts of night and day. When you observe their order, noting how day, after fulfilling its course, does not attempt to displace night, nor covet more time—even brighter than night—choosing instead to recede for its turn, and likewise night, after completing its span, yields to day, maintaining this harmony for countless years without confusion or strife. Recognizing this divine order, will you not give glory to God? Just as loving sisters share an inheritance proportionately and peacefully without depriving one another, so do day and night divide time equally, respecting one another's boundaries. Let the greedy and those lacking inheritances take note and be shamed by this divine order and harmony, finding healing for their afflictions. Thus, “Day pours forth speech unto day, and night reveals knowledge to night,” not with uttered words but through the order, symmetry, and proportionality that proclaim the Creator's glory louder than the sound of a trumpet—not merely in a single corner of the universe, but wherever the sun shines on the earth. These declarations resonate throughout all creation, as heaven, day, and night continuously share their wisdom over land and sea. Hence, the prophet did not merely say, “The heavens declare the glory of God,” but "tell," meaning they instruct others, inviting all of humanity to learn, displaying their beauty openly, offering lessons in the wisdom and power of God contained within them, akin to a book. Likewise, individuals not only express praise through words but also through the lives they lead; this is why Christ instructed, “Let your light so shine before men that they may see your good works and glorify your Father who is in heaven” (Matthew 5:16). As one observes the radiant life of another, even if silently, they collectively bring glory to God; similarly, gazing upon the beauty of the sky brings honor to the Creator. Therefore, the prophet declared, “The heavens shall declare the glory of God, and the firmament shall proclaim the work of His hands. Day to day pours forth speech, and night to night reveals knowledge” (Psalm 18:2-3). What “knowledge”? Knowledge of the holy Creator. As the day invites a person to labor, the following night bestows rest from toil, alleviating concerns and soothing weary eyelids, preparing them with renewed strength to greet the sun's rays. The night, therefore, renders not minor but great benefits to humanity. Without providing rest from labor after a hectic day, it would serve no purpose, as without it, the body, exhausted from constant work, would suffer and perish, yielding no benefit from the sun's light. Thus, the day, fulfilling its role for humanity, especially guides those who utilize its passage toward the knowledge of God. When one ponders the utility of day and night, recognizing their alternation as a graceful dance, preserving humanity’s existence, even the most unwise can discern the wisdom of the magnificent Artist-God as revealed through these cycles, assigning day to action, and night to repose.

With all this in mind, I wish to address that which may bewilder the inattentive and unskilled in the Scriptures. Much has been read regarding a woman who, after suffering a long bout of bleeding, miraculously halted her ailment through faith by touching Christ’s garment—a notable testimony of faith, yet remarkable theft in its own right, for after receiving a rebuke, Jesus commended her for her actions (Matthew 9:20-22). Likewise, recountings of Paul’s afflictions—his wounds, imprisonments, trials, shipwrecks, chains, and daily threats to his life received from hungry and exposed wanderings, indicate that he endured constant struggles. However, I must hastily pivot from this thought lest I digress from the main subject. I trust you remember how I've often been diverted during discussions, leading to struggles in concluding points. Thus, to prevent the same from occurring today, let us gather our focus and steer towards a prophetic declaration. This declaration is: “I form light and create darkness; I make peace and create calamities.” Our discussion has crossed paths here for good reason, and disregarding other topics, we move forward. These statements have the potential to disturb the inattentive. Awaken your senses; set aside worldly concerns to heed my words. Today, I aim to reward your presence with spiritual nourishment, so those who have missed out can truly understand the gravity of their absence; they will learn once you, having attentively received my teaching, relay these insights to them. “I form light and create darkness; I make peace and produce calamities.” I repeat this for emphasis and to lead us to understanding. This sentiment is not unique to one prophet; another similarly states, “Is there any calamity in the city which the Lord has not permitted?” (Amos 3:6). The essence of these words teaches the necessity of divine permission for all such events.

Therefore, I am the Lord God, the Creator of light and darkness, which signifies day and night, providing illumination for the redeemed and obscurity for the forsaken. Those who have been freed rejoice, while others remain in inescapable sorrow. I am the origin of peace and the architect of calamity. This aligns with the notion that there is peace for the redeemed, while distress, inflicting various forms of anguish, is intended for the wicked men who assailed Israel. God's offense regarding this situation is evident in His declaration through the angel to the prophet Zechariah: “I am zealous for Jerusalem and Zion with great zeal, and with great wrath I am angry with the tongues of those who fall away: for I have been angry with little, but they have clung to the wicked” (Zech.

Good and evil are often discussed in authentic texts, which state, "I accomplish goodness and bring order to evil." The term "doing" implies the creation or introduction of something that did not previously exist, while "ordering" involves arranging what is already present to enhance its state. When God declares, "I order the wicked," He is setting in place that which has strayed from its intended purpose and moves towards non-existence, rather than that which is progressing in its course. It is affirmed that "Divine providence permits nothing to fall into nothingness."

They argue, “If God is innocent of wrongdoing, then why does it say, ‘I am He who forms light and creates darkness, who brings peace and generates calamity’ (Isaiah 45:7)? Furthermore, it is stated, ‘The calamity shall come down from the Lord upon the gates of Jerusalem’ (Micah 1:12). Moreover: there is no ‘disaster in the city, which the Lord has not allowed’ (Am. 3:6). And in the great song of Moses, it is declared: ‘See, see, see, that I am I, and there is no God besides Me: I kill and I make alive, I wound and I heal’ (Deuteronomy 32:39). However, for those who grasp the essence of the Scriptures, these verses do not point a finger at God as the originator and author of evil.

Light and darkness symbolize liberation and oppression. In this context, light signifies freedom from captivity and restoration, while darkness embodies the grim realities of siege and enslavement. The Lord declares, “Both these things I have arranged: I have used Nebuchadnezzar for punishment, and I have set Cyrus to assist in the deliverance. But as I form light and create darkness, and have made each of them for the good of men, so I have brought Israel into bondage for good, and granted freedom out of humanity. I make peace and produce calamities; I, the Lord, do all these things” (Isa 45:7). This demonstrates that light refers to the world and its hope, while darkness signifies what we perceive as misfortune.

Persistently invoking Jesus with an earnest longing, overflowing with grace and delight, fills the soul with a serene stillness born from deep focus. Jesus Christ, the Son of God and the Creator of all that is good, is the source of total purification for the heart. For He declares, “I am the Lord God, the Creator of the world” (Isaiah 45:7).

Nothing occurs in the world outside of the will of God or without His consent. The concept of luck, whether good or bad, is an illusion born from pagan beliefs, which personified luck as a goddess named Fortuna, thought to have the power to bestow happiness or misfortune upon people and nations. St. Augustine challenged this pagan notion, asking why Fortuna sometimes is benevolent and at other times malevolent. Can it be that when she is enraged, she ceases to be divine and becomes a malicious spirit? Christian wisdom entirely rejects the idea of such a deity: both good and evil, life and death, poverty and riches are governed by the Lord. This reality is comprehensively detailed in the Holy Scriptures. God even permits the existence of evil and suffering for our growth and enlightenment. Everything that occurs in the world, including evil in its superficial form (excluding sin), transpires according to God's sovereign will. Theologians clarify that the root of evil, in its precise form, is sin. Each sin involves: 1) the impetus that brings it forth and 2) its unavoidable repercussions, which are initially addressed through warning and later with punishment and enforcement. The origin of sin lies in the deceit or rebelliousness of the sinner. Punishments, both for transgressions and their consequences, arise from the divine will, designed for correction or eradication of sin rather than being the source of sin itself. Hence, if we exclude the cause of sin from our considerations, every troubling or negative outcome that follows is still in accordance with the will of God and is not contrary to Him. Both the suffering derived from personal sin and the calamities of the world, often termed natural disasters—such as famines, droughts, and plagues—which may not be directly related to personal sin, are ultimately under God's will. Thus, all human suffering and calamity are intrinsically linked to God's intention for fulfilling the righteous ends of His Providence. While sin itself stands in opposition to God, similar to how every evil opposes goodness or a lie opposes the truth, God permits it without infringing upon human free will or autonomy. This allowance by God is termed permissive will or Divine Providence. Everything perceived as evil (with the exception of sin in its true form) aligns with God's will in theological terms. It is crucial to remember this foundational perspective, as it is wise, useful, and pious to recognize that every tribulation, hardship, or misfortune can be seen as a redemptive punishment sent by God for our benefit. God is not the author of our sins. Therefore, since everything in existence operates under God's authority, we must accept all events with gratitude, submitting fully to Him and His holy will, thereby aligning our will with His divine purpose, rather than attributing phenomena in the universe to mere chance as did the ancient pagans. Enveloped in the fog of polytheistic thought, they credited their well-being to specific deities, blind fortune, or even to human negligence and wickedness. These flawed notions should be wholly rejected by Christians. Thoughts such as "This misfortune occurred because someone bore animosity toward me" or "Things would be different had someone shown me favor" are completely unfounded and unwise. It is far more insightful, correct, and devout to declare of every event, "The Lord has permitted this," recognizing that all occurrences, both positive and negative, happen in accordance with God's will. Many people, misled by ignorance, believe that only those adversities caused by natural events—floods, earthquakes, crop failures, rising food prices, unfavorable weather conditions, widespread illnesses, and unanticipated death—do not flow from God's will since such calamities often bear no direct connection to personal sins. They also mistakenly consider that all wrongful acts arising from human malfeasance—such as blasphemy, mockery, deceit, fraud, theft, violence, and murder—occur without God's grace or outside the permission of His will. They contend that these arise solely from human malice and a corrupted will, which inflicts various forms of evil upon others. Thus, even today, we hear frequent lamentations claiming that food shortages and lack of basic necessities stem from human thieves rather than divine will. Such grievances reflect a profound misunderstanding of God's sovereignty and are unworthy of a Christian's perspective. To illustrate our point further, consider the example of a person intent on robbing their neighbor. Stealing into their home unnoticed, this individual sets a fire intending to create chaos and then escapes while the blaze engulfs the property. As the flames spread, onlookers rush to extinguish the fire and protect surrounding homes. The arsonist blends into the crowd to stealthily steal valuables from the burning abode, disguising his theft as an act of rescue. While this person’s actions directly bring about destruction and loss, they remain under God’s permission, like natural disasters where God’s power governs the physical world—where lightning strikes, hurricanes wreak havoc, or torrential rains cause floods. Likewise, the arsonist's actions, viewed outside of malice, fall under God's allowance, for he cannot enter the house, set it ablaze, or escape without God’s permission. These actions, while sometimes evil, stem from free will driven by malicious intent rather than God's will. This constitutes his sin, as God could have prevented it had He chosen to intervene. Yet He allowed it to unfold in accordance with His righteous judgment. The reasons for such divine permission will be discussed later. At times, the righteous are corrected through the wicked. Unintentional wrongs, such as accidental injuries, have the same root as intentional crimes: God’s permission. For example, a person may accidentally injure their leg and struggle to walk correctly. Although they try to continue moving, they find it difficult; the movement stems from the natural impulse to walk, while the limping arises from the injury, not from any intent to cause harm. In this case, unintentional acts differ from willful sins by being solely the result of God's allowance. Intentional sins, however, arise not from God’s will but from the distorted desires of a fallen rational being, permitted by God. God does not merely abstain from prohibiting outward transgressions; He does not interfere with the workings of our will nor guides it away from righteousness. Thus, since God is not the source of our moral degradation—true evil—it affirms the idea that all calamities that arise through secondary causes, whether through reason or through unregenerate minds, are ultimately under His will, sent by His hand according to His wisdom and providence. Beloved, if God directs His hand to strike us, if He enables the tongue of malefactors or slanderers to malign us, if He empowers the wicked to bring about our downfall, this is echoed in the prophetic words of Isaiah: “I am the Lord, and there is none else; there is no God besides Me; I have girded you, though you knew Me not... I form light and create darkness; I make peace and bring disaster; I, the Lord, do all these things” (Isaiah 45:5, 7). Amos clarifies this further: “Is there any calamity in the city which the Lord has not permitted?” (Amos 3:6) This indicates that no calamity occurs apart from God’s will, His permission allowing evil intentions to take place, guiding them to fruition. Consider how God wished to punish King David for his adultery with Bathsheba and for the murder of Uriah. Through the prophet Nathan, He revealed to David: “Behold, I will bring evil upon thee out of thy house, and I will take thy wives before thine eyes, and will give them to thy neighbor (Absalom), and he shall sleep with thy wives before this sun. Thou hast done in secret, but I will do this before all Israel and before the sun” (2 Samuel 12:11, 12). St. Augustine aptly summarized this truth by stating that “thus God corrects good men through evil men.” Often, God's justice uses wicked rulers and officials as instruments to teach the righteous patience and to hold the wicked accountable for their misdeeds. Throughout history, we see how God’s goodness manifests through the evil actions of sinful individuals, using their unrighteousness to execute divine judgment upon those guilty in His sight. Like a loving father who disciplines his children with a rod for their transgressions but later embraces them when he witnesses their correction, so too does God deal with humanity led astray by vice and injustice. For instance, God, through the prophet Isaiah, warns the corrupt nation of Israel of impending destruction by the Assyrians: “O Asshur, the rod of My wrath, and the scourge in his hand is My indignation. I will send him against the people of the wicked and against the people of My wrath; I will command him to plunder with plunder and booty, and trample on them like dirt in the streets. But he shall not so think, nor shall his heart so perceive; he shall have it in his heart to ravage and destroy many nations” (Isaiah 10:5-7). Here, God emphasizes that it is not the will of the king of Assyria that prevails, but rather His holy will exercised through the Assyrians, whom He calls the instruments of His wrath and the agents of His indignation against Israel's transgressions, assigning their punishment to Himself: “I sent them,” declares God, “to take their spoil, and to subdue those who disobey Me and hold in high contempt their faith, as they have denied trust in the one true God and honored idols with vain and cruel acts.” Nevertheless, the Assyrian king will believe he acts of his own accord and will remain unconverted, intent on the murder and annihilation of nations while still fulfilling God’s will. When God punishes His people through the Assyrians, correcting them in the process—woe to that rod, woe to the Assyrians!—He will ultimately cast them aside as unnecessary tools to be consumed by fire. Similarly, we should contemplate other divine ordinances that God imposes upon us due to our iniquities. The Roman Emperor Titus, while besieging Jerusalem, personally surveyed the destruction and, deeply moved by the sight of death and carnage, lamented, “Good God! It is not my doing!” If all calamities truly befall us by God’s will, why do we resist this holy decree? Why do we use medicine for ailments? Why do we fight against invading armies? Why do we not willingly open our gates to enemies seeking our ruin, similar to how the blessed Archbishop Lupp welcomed Attila as the “scourge of God?” I respond to those who inquire with the admonition of the Apostle Paul: "not to wisdom about such matters, any more than it is appropriate, but to wisdom in humility" (Romans 12:3). In this spirit of humility, let us strive to resolve our misunderstandings and illusory contradictions. It is evident that destruction and other calamities do not transpire without God’s consent. However, this does not imply that we should refrain from arming ourselves against our foes, viewing defense as opposition to God’s will. Theologians have characterized God's will in two facets: 1) the will of decree or signs and 2) the will of disposition or favor. I shall not elaborate on the will of decree; what has already been stated suffices. When it comes to God’s benevolence, it is crucial to recognize that as long as it exists, we cannot ascertain God's true intentions regarding us, though they may eventually become clear. To illustrate, consider the situation of illness. The cause of the sickness, whatever it may be, is undoubtedly attributed to God’s decree. The afflicted person may lack understanding of God's intentions regarding their suffering duration and disability; hence, they are under no obligation to refrain from seeking treatment. Should their ailments persist even after various remedies, they can take comfort in knowing it is God’s will for them to endure prolonged suffering. Thus, humbly reflect, dear sick brother or sister, that your continued tribulation aligns with God’s will.

Wonderful and perplexing! The God of righteousness, who exists in Himself as goodness, declares that He ‘created darkness’ and ‘forms evil.’ However, those who delve into the workings of Divine Providence will find clarity in this. For instance, it was essential for God to blind the eyes of the Syrian soldiers to protect Elisha, who stood almost alone as the prophet and guardian of true faith during his time. It was vital that the sinful generation of the early world faced destruction in the flood, so that the remnant of the faithful could survive the overwhelming spread of wickedness and prevent the earth from becoming a place of torment.

Marcion, like many others, especially those considered heretics, became fatigued from his pursuit of understanding evil and its origins. His senses had become numbed by the inappropriateness of his inquiries, leading him to the erroneous conclusion that the Creator had declared, “I am the one who does evil.” Having previously arrived at the misguided belief that the Creator was responsible for evil through flawed reasoning that could only persuade the irrational, he perceived the Creator as a bad tree producing bad fruit, meaning evil. Consequently, he posited the existence of another deity represented as a good tree yielding good fruit. In turn, he saw in Christ a manifestation of pure and unblemished goodness that was distant from the Creator. Marcion therefore hastily deduced that a new, foreign divine nature was revealed in Christ, which ultimately led him to contaminate the entirety of faith with a bitter and distorted flavor.

The Lord declares: The truth will be evident through the unfolding circumstances, as I allowed My people to endure hardships for their refinement and instruction. I surrendered them to their adversaries, as if casting them into a state of shadow and wrath due to their transgressions. When the remnant underwent transformation and required aid, it was appropriate to grant them the seeds of peace and all that is good. For from Me flows both light and all that is associated with tranquility, while My decree brings forth what is aligned with judgment. Therefore, heed this proclamation regarding Me: I am the Creator of light and the Author of peace, as well as the one who brings forth darkness and the suffering that is rightfully bestowed. Many are destined for this affliction, even as their Creator, through righteous judgment, impartially dispenses the contrary.