Isa. 45:7 reveals that, “I (God) form the light and create darkness, I
made peace, and create evil.” This seems inconsistent with Prov.
8:13 which records, “the fear of the Lord is to hate evil.” Also Isa. 65:18
informs us to “be glad and rejoice forever in that which I (God) create.”
The question has often been asked did God create evil, or did He permit evil to
appear? Because we find that “God is not the author of confusion, but of peace.”
(I Cor. 14:33) If the Lord hate evil, then why should He create it? Because
Psa. 97:9 gives us to understand that “Ye that love the Lord, hate that which I
(God) create.” Now, should I rejoice in evil since Isa. 45:7 reads, “I create
evil”? Some things God creates now and not form the beginning. “I have created
also the destroyer to make havoc.” (Isa. 54:16 Goodspeed-Smith) Yet we find
that God created us perfect.
“Thu wast perfect in thy ways from the days that thou wast created, until
iniquity was found in thee.” (Ezek. 28:15) This proves that even Satan
and his co-workers were created good and perfect; however, he became wicked
later.
God creates light (His word). “Light is sown for the righteous.” (Psa.
97:11) While further, “Thy word is a lamp.” (Psa. 119:105) God will deliver the
wicked into “darkness to be reserved for judgment.” (II Pet. 2:4) (See Jude 13)
God does not create evil in the sense of wickedness, or moral badness; His is
to instruct in righteousness and justice. “His work is perfect.” (Deut. 32:40
The Lord, however, creates evil in the sense of things that impair happiness,
welfare or deprive us of good, to give us injury or disaster. The evil He
creates is to set the stage for calamity or disaster to those who are unfaithful.
This is depicted in Judges 2:11-12, “The children of Israel did evil in the
sight of the Lord . . . and provoked the Lord to anger against them for evil.”
Justice may bring evil upon those against whom it is enforced: although justice
is not wrong, but proper for doing good and suffering for doing wickedness is entirely
up to us, however, God makes it possible, and in that sense He creates evil.
(See Deut. 30:15-19).
We look on what God has made as good, yet Ex. 4:11 gives us a new aspect
of the problem, “Who hath made man’s mouth? or who maketh the dumb, or deaf, or
the seeing, or the blind? Have not I the Lord?” here is always a reason for
such things, a cause for an effect. These things (whether good or bad) come
about by the operation of the laws of the Lord or being passed on to the
offspring at birth. These things more than likely have happened as penalty for
violating God’s laws. God may be the source of certain disabilities, but not
necessarily responsible for them. Paul, Zecharias, the Sodomites, Elynas, etc.,
were stricken temporarily with blindness and dumbness for a purpose. John 9:1-3
informs us, “Neither has this man sinned, nor his parents, but that the works
of God should be made manifest in him.” God’s and Christ’s works are still
going on. John 5:17 proves this, “My Father worketh hitherto, and I work.” Verse
21 informs us, “For as the Father raiseth up the dead, and quickeneth them;
even so the son quickeneth whom He will.” This is further explained in (Jer.
50:25)
God spared Pharao for a reason to show His wonderful works. (See Ex.
9:15) Favortism is no element of God’s mind. To show partiality is to have
respect to persons. “For if ye have respect to persons, ye commit sins.” (James
2:9)
(1) God does not sin.
(2) To have respect to persons is to be partial.
(3) To be partial is sinful.
(4) To show respect to persons would bring the doctrine of election and damnation
in the pre-existent state of man.
(5) This doctrine of election and condemnation brings predestination.
(6) This doctrine of predestination means we are all predetermined
before birth, having no choice in the matter.
(7) “For if ye have respect to persons, ye commit sin.” (James 2:9)
(8) God is not partial; He is no respector of persons; He is not sinful;
He would not violate one of His own commandments; therefore, predestination or
fatalism is not of God. This shows conclusively that fatalism would violate God’s
own laws, therefore is false.
Sin may lay dormant as during the millennium; but it is manifested by
the breaking of the law or transgressing the righteous edicts of God. (Arch S.
Reynolds, God’s Ways are Wonderful, Comprehensible [Springville, Utah:
Arch S. Reynolds, n.d.], 73-75)