- Home
- Bible
- Isaiah
- Chapter 45
- Verse 45
Isaiah 45:7
Verse
Context
Sermons
Bob Jones Sr.
William MacDonald
Charles E. Cowman
Norman Grubb
Thomas BrooksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I form the light, and create darkness - It was the great principle of the Magian religion, which prevailed in Persia in the time of Cyrus, and in which probably he was educated, that there are two supreme, co-eternal, and independent causes always acting in opposition one to the other; one the author of all good, the other of all evil. The good being they called Light; the evil being, Darkness. That when Light had the ascendant, then good and happtness prevailed among men; when Darkness had the superiority, then eviI and misery abounded. An opinion that contradicts the clearest evidence of our reason, which plainly leads us to the acknowledgment of one only Supreme Being, infinitely good as well as powerful. With reference to this absurd opinion, held by the person to whom this prophecy is addressed, God, by his prophet, in the most significant terms, asserts his omnipotence and absolute supremacy: - "I am Jehovah, and none else; Forming light, and creating darkness, Making peace, and creating evil: I Jehovah am the author of all these things." Declaring that those powers whom the Persians held to be the original authors of good and evil to mankind, representing them by light and darkness, as their proper emblems, are no other than creatures of God, the instruments which he employs in his government of the world, ordained or permitted by him in order to execute his wise and just decrees; and that there is no power, either of good or evil, independent of the one supreme God, infinite in power and in goodness. There were, however, some among the Persians whose sentiments were more moderate as to this matter; who held the evil principle to be in some measure subordinate to the good; and that the former would at length be wholly subdued by the latter. See Hyde, De Relig. Vet. Pers. cap. xxii. That this opinion prevailed among the Persians as early as the time of Cyrus we may, I think, infer not only from this passage of Isaiah, which has a manifest reference to it, but likewise from a passage in Xenophon's Cyropaedia, where the same doctrine is applied to the human mind. Araspes, a noble young Persian, had fallen in love with the fair captive Panthea, committed to his charge by Cyrus. After all his boasting that he was superior to the assaults of that passion, he yielded so far to it as even to threaten violence if she would not comply with his desires. Awed by the reproof of Cyrus, fearing his displeasure, and having by cool reflection recovered his reason; in his discourse with him on this subject he says: "O Cyrus, I have certainly two souls; alld this piece of philosophy I have learned from that wicked sophist, Love. For if I had but one soul, it would not be at the same time good and evil, it would not at the same time approve of honorable and base actions; and at once desire to do, and refuse to do, the very same things. But it is plain that I am animated by two souls, and when the good soul prevails, I do what is virtuous; and when the evil one prevails, I attempt what is vicious. But now the good soul prevails, having gotten you for her assistant, and has clearly gained the superiority." Lib. 6 p. 424. I make peace, and create evil - Evil is here evidently put for war and its attendant miseries. I will procure peace for the Israelites, and destroy Babylon by war. I form light, and create darkness. Now, as darkness is only the privation of light, so the evil of war is the privation of peace.
Jamieson-Fausset-Brown Bible Commentary
form . . . create--yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material. light . . . darkness--literally (Gen 1:1-3), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanquished [GROTIUS] . . . Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oromasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both [VITRINGA]. create evil--not moral evil (Jam 1:13), but in contrast to "peace" in the parallel clause, war, disaster (compare Psa 65:7; Amo 3:6).
John Gill Bible Commentary
I form the light, and create darkness,.... Natural light, or that light which was produced at the first creation, and of which the sun is the fountain and source; or day which is light, and night which is darkness, the constant revolutions of which were formed, appointed, and are continued by the Lord, Gen 1:3, moral light, or the light of nature, the rational understanding in man; spiritual light, or the light of grace, by which things spiritual and supernatural are known; the light of joy and comfort from Christ, the sun of righteousness; and the light of eternal glory and happiness: this is all from God, of his producing and giving; and so darkness is his creature; that natural darkness which was upon the face of the earth at the beginning; what arises from the absence of the sun, or is occasioned by the eclipses of it, or very black clouds; or any extraordinary darkness, such as was in Egypt; or deprivation of sight, blindness in men; and, in a figurative sense, ignorance and darkness that follow upon sin; judicial blindness, God gives men up and leaves them to; temporal afflictions and distresses, and everlasting punishment, which is blackness of darkness: I make peace, and create evil; peace between God and men is made by Christ, who is God over all; spiritual peace of conscience comes from God, through Christ, by the Spirit; eternal glory and happiness is of God, which saints enter into at death; peace among the saints themselves here, and with the men of the world; peace in churches, and in the world, God is the author of, even of all prosperity of every kind, which this word includes: "evil" is also from him; not the evil of sin; this is not to be found among the creatures God made; this is of men, though suffered by the Lord, and overruled by him for good: but the evil of punishment for sin, God's sore judgments, famine, pestilence, evil beasts, and the sword, or war, which latter may more especially be intended, as it is opposed to peace; this usually is the effect of sin; may be sometimes lawfully engaged in; whether on a good or bad foundation is permitted by God; moreover, all afflictions, adversities, and calamities, come under this name, and are of God; see Job 2:10, I the Lord do all these things; and therefore must be the true God, and the one and only one. Kimchi, from Saadiah Gaon, observes, that this is said against those that assert two gods, the one good, and the other evil; whereas the Lord is the Maker of good and evil, and therefore must be above all; and it is worthy of observation, that the Persian Magi, before Zoroastres (m), held two first causes, the one light, or the good god, the author of all good; and the other darkness, or the evil god, the author of all evil; the one they called Oromazes, the other Arimanius; and, as Dr. Prideaux (n) observes, "these words are directed to Cyrus king of Persia, and must be understood as spoken in reference to the Persian sect of the Magians; who then held light and darkness, or good and evil, to be the supreme Beings, without acknowledging the great God as superior to both;'' and which these words show; for Zoroastres, who reformed them in this first principle of their religion, was after Isaiah's time. (m) Vid. Pocock. Specimen Arab. Hist. p. 147, 148. (n) Connexion, part 1. p. 215.
Tyndale Open Study Notes
45:7 light . . . darkness . . . good times and bad times: Everything is under God’s control.
Isaiah 45:7
God Calls Cyrus
6so that all may know, from where the sun rises to where it sets, that there is none but Me; I am the LORD, and there is no other. 7I form the light and create the darkness; I bring prosperity and create calamity. I, the LORD, do all these things.
- Scripture
- Sermons
- Commentary
Behold, Thou Art There
By Bob Jones Sr.2.2K13:57PSA 103:14PSA 139:1PSA 139:23PRO 16:18ISA 45:7In this sermon, Dr. Bob Jones Sr. emphasizes the limited understanding of human beings compared to God's infinite knowledge. He highlights the comforting fact that even though we may not fully comprehend God, we can still have a relationship with Him. Dr. Jones also emphasizes the omnipresence of God, stating that there is nowhere we can go where God is not present. He shares a personal anecdote about a preacher who encountered a modern type preacher and reflects on the importance of the old-time preachers and their faithfulness to God.
The Supremacy of Christ in an Age of Terror
By John Piper97438:11PRO 16:33PRO 21:1ISA 45:7HAB 3:17MAT 10:292CO 6:10In this sermon, the speaker emphasizes that the reason for the existence of a troubled and terrorized world is not because God is not in control. The Bible clearly states that God governs everything in the universe, from the smallest bird to the largest storm. The speaker also highlights that the joy we pursue in Jesus Christ is always intertwined with sorrow in this world. The followers of Jesus are described as sorrowful yet always rejoicing. Lastly, the speaker explains that the reason for the existence of a troubled world is to provide a place for Jesus Christ, the Son of God, to suffer and die for our sins, demonstrating the deepest display of God's love.
Studies in Esther-02 Esther 4
By William MacDonald76650:15StudiesEST 4:14EST 4:16PSA 46:10ISA 45:7MAT 8:27ROM 5:8ROM 8:17In this sermon, the speaker reflects on the darkest moment in the book of Esther, where the people of God were sentenced to death. Despite the silence of God and unanswered prayers, the speaker emphasizes that God's directive will is still unfolding. The speaker also highlights the world's reliance on alcohol for enjoyment, even in difficult situations. The sermon concludes with a personal anecdote about the providence of God, illustrating how a computer was donated for the translation of Christian literature.
Above the Clouds
By Charles E. Cowman0GEN 9:13JOB 37:21PSA 36:9ISA 45:72CO 4:17Charles E. Cowman preaches about the beauty and significance of clouds in our lives, drawing parallels between the clouds in the sky and the challenges we face. He emphasizes that just as clouds have a bright light within them, our sorrows and troubles also have a purpose and reflect the light of Christ's face. By trusting in God and viewing our struggles from a heavenly perspective, we can find contentment in the midst of difficulties, knowing that they are temporary and will eventually pass.
From Confusion to Clarity
By Norman Grubb0EXO 33:18ISA 45:7PHP 3:10COL 1:241TH 5:18Norman Grubb delves into the profound mystery of God's seemingly contradictory actions, emphasizing the unity in God's purposes amidst the duality we perceive in the world. He explores the concept of suffering as a gift from God, essential for the church's fellowship with Christ and the fulfillment of God's redemptive plan. Grubb reflects on the struggles and enlightenment experienced by saints like Martin Luther, highlighting the transformative power of understanding God's ways. He emphasizes that all experiences, whether joyful or challenging, are orchestrated by God for His ultimate purposes, calling believers to embrace both the light and dark aspects of life as part of God's redemptive work.
God's Tools and Instruments
By Thomas Brooks0Divine ProvidenceGod's SovereigntyJOB 1:20PSA 115:3PSA 135:6ISA 45:7AMO 3:6Thomas Brooks emphasizes God's sovereignty over all events, including disasters like the fire that devastated London. He asserts that every judgment, whether it be calamity or prosperity, is under God's command and serves His divine purpose. Brooks illustrates that even seemingly random occurrences are orchestrated by God's providence, and He uses various instruments, including the worst of men, to fulfill His will. The preacher encourages believers to recognize God's hand in all circumstances, affirming that nothing happens without His knowledge and permission. Ultimately, Brooks calls for a deeper understanding of God's authority and the need to trust in His plans, regardless of the trials faced.
The Moral Nature and Fitness of Things Considered
By John Gill0Divine AuthorityMoral LawGEN 1:3PSA 115:3ISA 45:7DAN 4:35EPH 1:11John Gill addresses the sermon 'The Moral Nature and Fitness of Things Considered' by Samuel Chandler, critiquing the notion that moral good and evil exist independently of God's will. He argues that if moral distinctions arise from the nature of things, it implies a deity superior to God, which contradicts divine revelation. Gill emphasizes that moral obligations stem from God's will and nature, not from an abstract moral order, and warns against the implications of viewing moral fitness as a separate standard. He concludes that such views could lead to polytheism, deism, antinomianism, and libertinism, undermining the authority of God's law.
Concerning Sin
By G. Campbell Morgan0SinForgivenessISA 45:7MAT 8:17MAT 9:6MAT 26:27MRK 3:29LUK 24:46JHN 8:34JHN 9:41JHN 15:22JHN 16:8G. Campbell Morgan addresses the profound nature of sin, emphasizing its reality and the moral responsibility of individuals in the face of it. He highlights Jesus' authority to forgive sins, the necessity of repentance, and the dangers of blaspheming the Holy Spirit, which leads to eternal damnation. Morgan explains that sin is a volitional act of rebellion against God, and that Christ's mission was to confront and forgive sin, offering redemption through His sacrifice. The sermon underscores the seriousness of sin while also proclaiming the hope found in Christ's power to forgive and transform lives.
Dualism and Gnosticism
By Robert Wurtz II0ISA 45:7ROM 8:5GAL 5:16COL 1:161TI 4:1Robert Wurtz II addresses the Gnostic Dualism philosophy that presents a false belief in a great struggle between equal and opposite forces of good and evil, contrary to biblical teachings. Gnostics viewed the Old Testament God as evil and the Demiurge as the personification of evil, leading to a dualistic concept of spirituality that promoted ascetic practices. This heretical belief system influenced early Church Fathers and certain doctrines, emphasizing the need to discern between biblical truths and Gnostic teachings to avoid falling into false spirituality.
God's Agency in War
By A.W. Pink0Sovereignty Of GodDivine JudgmentPSA 50:1PSA 107:33ECC 3:17ISA 45:7JER 51:20HAB 3:17MAT 22:7ROM 11:11REV 9:20REV 16:7A.W. Pink emphasizes God's sovereignty and agency in the affairs of nations, particularly in times of war and judgment. He argues that just as God punished nations in the Old Testament for their wickedness, He continues to do so today, using calamities as a means to call nations to repentance. Pink highlights that the judgments of God serve to reveal His righteousness and justice, and that the calamities faced by nations should prompt self-examination and humility among believers. He warns against presuming to understand the reasons behind God's judgments, while also acknowledging that the moral failings of nations often lead to their downfall. Ultimately, Pink calls for a recognition of God's authority and a commitment to righteousness in the face of divine judgment.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I form the light, and create darkness - It was the great principle of the Magian religion, which prevailed in Persia in the time of Cyrus, and in which probably he was educated, that there are two supreme, co-eternal, and independent causes always acting in opposition one to the other; one the author of all good, the other of all evil. The good being they called Light; the evil being, Darkness. That when Light had the ascendant, then good and happtness prevailed among men; when Darkness had the superiority, then eviI and misery abounded. An opinion that contradicts the clearest evidence of our reason, which plainly leads us to the acknowledgment of one only Supreme Being, infinitely good as well as powerful. With reference to this absurd opinion, held by the person to whom this prophecy is addressed, God, by his prophet, in the most significant terms, asserts his omnipotence and absolute supremacy: - "I am Jehovah, and none else; Forming light, and creating darkness, Making peace, and creating evil: I Jehovah am the author of all these things." Declaring that those powers whom the Persians held to be the original authors of good and evil to mankind, representing them by light and darkness, as their proper emblems, are no other than creatures of God, the instruments which he employs in his government of the world, ordained or permitted by him in order to execute his wise and just decrees; and that there is no power, either of good or evil, independent of the one supreme God, infinite in power and in goodness. There were, however, some among the Persians whose sentiments were more moderate as to this matter; who held the evil principle to be in some measure subordinate to the good; and that the former would at length be wholly subdued by the latter. See Hyde, De Relig. Vet. Pers. cap. xxii. That this opinion prevailed among the Persians as early as the time of Cyrus we may, I think, infer not only from this passage of Isaiah, which has a manifest reference to it, but likewise from a passage in Xenophon's Cyropaedia, where the same doctrine is applied to the human mind. Araspes, a noble young Persian, had fallen in love with the fair captive Panthea, committed to his charge by Cyrus. After all his boasting that he was superior to the assaults of that passion, he yielded so far to it as even to threaten violence if she would not comply with his desires. Awed by the reproof of Cyrus, fearing his displeasure, and having by cool reflection recovered his reason; in his discourse with him on this subject he says: "O Cyrus, I have certainly two souls; alld this piece of philosophy I have learned from that wicked sophist, Love. For if I had but one soul, it would not be at the same time good and evil, it would not at the same time approve of honorable and base actions; and at once desire to do, and refuse to do, the very same things. But it is plain that I am animated by two souls, and when the good soul prevails, I do what is virtuous; and when the evil one prevails, I attempt what is vicious. But now the good soul prevails, having gotten you for her assistant, and has clearly gained the superiority." Lib. 6 p. 424. I make peace, and create evil - Evil is here evidently put for war and its attendant miseries. I will procure peace for the Israelites, and destroy Babylon by war. I form light, and create darkness. Now, as darkness is only the privation of light, so the evil of war is the privation of peace.
Jamieson-Fausset-Brown Bible Commentary
form . . . create--yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material. light . . . darkness--literally (Gen 1:1-3), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanquished [GROTIUS] . . . Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oromasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both [VITRINGA]. create evil--not moral evil (Jam 1:13), but in contrast to "peace" in the parallel clause, war, disaster (compare Psa 65:7; Amo 3:6).
John Gill Bible Commentary
I form the light, and create darkness,.... Natural light, or that light which was produced at the first creation, and of which the sun is the fountain and source; or day which is light, and night which is darkness, the constant revolutions of which were formed, appointed, and are continued by the Lord, Gen 1:3, moral light, or the light of nature, the rational understanding in man; spiritual light, or the light of grace, by which things spiritual and supernatural are known; the light of joy and comfort from Christ, the sun of righteousness; and the light of eternal glory and happiness: this is all from God, of his producing and giving; and so darkness is his creature; that natural darkness which was upon the face of the earth at the beginning; what arises from the absence of the sun, or is occasioned by the eclipses of it, or very black clouds; or any extraordinary darkness, such as was in Egypt; or deprivation of sight, blindness in men; and, in a figurative sense, ignorance and darkness that follow upon sin; judicial blindness, God gives men up and leaves them to; temporal afflictions and distresses, and everlasting punishment, which is blackness of darkness: I make peace, and create evil; peace between God and men is made by Christ, who is God over all; spiritual peace of conscience comes from God, through Christ, by the Spirit; eternal glory and happiness is of God, which saints enter into at death; peace among the saints themselves here, and with the men of the world; peace in churches, and in the world, God is the author of, even of all prosperity of every kind, which this word includes: "evil" is also from him; not the evil of sin; this is not to be found among the creatures God made; this is of men, though suffered by the Lord, and overruled by him for good: but the evil of punishment for sin, God's sore judgments, famine, pestilence, evil beasts, and the sword, or war, which latter may more especially be intended, as it is opposed to peace; this usually is the effect of sin; may be sometimes lawfully engaged in; whether on a good or bad foundation is permitted by God; moreover, all afflictions, adversities, and calamities, come under this name, and are of God; see Job 2:10, I the Lord do all these things; and therefore must be the true God, and the one and only one. Kimchi, from Saadiah Gaon, observes, that this is said against those that assert two gods, the one good, and the other evil; whereas the Lord is the Maker of good and evil, and therefore must be above all; and it is worthy of observation, that the Persian Magi, before Zoroastres (m), held two first causes, the one light, or the good god, the author of all good; and the other darkness, or the evil god, the author of all evil; the one they called Oromazes, the other Arimanius; and, as Dr. Prideaux (n) observes, "these words are directed to Cyrus king of Persia, and must be understood as spoken in reference to the Persian sect of the Magians; who then held light and darkness, or good and evil, to be the supreme Beings, without acknowledging the great God as superior to both;'' and which these words show; for Zoroastres, who reformed them in this first principle of their religion, was after Isaiah's time. (m) Vid. Pocock. Specimen Arab. Hist. p. 147, 148. (n) Connexion, part 1. p. 215.
Tyndale Open Study Notes
45:7 light . . . darkness . . . good times and bad times: Everything is under God’s control.