There are actually two scriptural verses that state the same
Amos 3:6 and
Isa. 45:7. let's take a look ...
To comprehend these two texts, two things must be borne in mind: (1) the proper significance of the word “evil,” and (2) the special covenant relationship of Israel with God.
First, the primary significance of the word “evil” is, according to Webster, “Anything that causes displeasure, injury, pain, or suffering” or “That which produces unhappiness; anything that directly or remotely causes suffering of any kind.” Its synonyms are injury, mischief, harm, and calamity, “Moral depravity or badness” is a secondary definition of the word “evil,” by the same authority.
This secondary meaning grows out of the first as a matter of course: all badness is evil, whether it implies moral perception and accountability or not. The decay or badness at the heart of an apple is evil, just as truly as the decay of morals at the heart of a man. The one is a physical evil implying no moral quality or responsibility; the other is a moral evil and does imply moral responsibility.
In
Isa. 45:7 the word “evil” stands opposite to the word “peace” and so carries the thought of trouble, war or some similar evil opposed to peace. If moral badness were meant, the contrasting word might be “righteousness” or “goodness.” This is a rule of language.
Second, when we consider that these words of Jehovah relate specially to Israel. His typical and covenant people, we have a clear light thrown upon them. As God has a special interest in and care over all His Spiritual Israel, bound to Him by the ties of their covenant of consecration to Him, so He had a special care over Fleshly Israel as a nation, under the conditions of their Law Covenant.
A reference to the terms of the covenant between God and the nation of Israel will show this. The Lord’s declaration or promise to them was that if they as a nation would observe the laws, which He gave them, He would be their God, and their shield and defender from all evils, such as wars, pestilences, famines,
etc., and would bless them with peace, prosperity and plenty. But if they would neglect God’s statues, and would become idolaters and promoters of evil like the nations about them, God declared, as a part of His covenant with them, that they would be afflicted with sicknesses, famines and pestilences, and be delivered into the hand of their enemies. See the particular description of the blessings promised and the evils threatened in
Lev. 26:3-25;
Deut. 11:13-28;
28:1-8,
15-23,
36-49.
Although God had so particularly warned Israel of what to expect, they seem to have the idea that their blessings and calamities were matters of chance and circumstance as with the godless nations about them; and in
Amos 3:6 God points out to them that, according to His covenant with them, their calamities could not come without His knowledge and permission. This is clear also from the context (vs. 1, 2): “Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known [recognized, covenanted with] of all the families of the earth: therefore I will punish you for all your iniquities.”
This passage, then, does not teach that Jehovah is the great sinner, the inspirer of all wickedness, crime and sin in every city; it teaches the very reverse — that the evils mentioned were calamities which God would permit or bring upon Israel because of their iniquities.
The lesson of
Isa. 45:7 is similar. God, having chastened Israel by their captivity in Babylon, points out that the circumstances leading to their return to their own land are no less remarkable, none the less of Him and by Him because accomplished through Cyrus, the heathen warrior. The spirit of war and the lust for power and gold which hold sway among men and nations are not inspired of God; but when the time for Israel’s deliverance came, God permitted the hosts of the Medes and Persians to come against Babylon and prospered the way of the more noble and benevolent Cyrus to the seat of power, at the proper time to permit him to decree the restoration of Israel to their own land at the end of the predicted 70 years’ desolation.
In this case, as in others, no room is found for charging the Almighty with sin, crime and wickedness. He in no degree interfered with the moral sense of Cyrus or of Israel, but, as always, merely took advantage of the aims and desires of carnal men and overruled their courses (not their motives) to the accomplishment of His plans to bless and help His people, whom He had previously, according to His covenant, permitted Babylon to conquer and take into captivity.
We assert on the basis of the foregoing additional evidence that God’s word conscientiously interpreted is a full vindication of the Divine character; that even the texts cited to sustain the blasphemy that God is responsible for absolutely “all things” — the evil as well as the good — clearly and emphatically contradict it; and we warn all to beware of theories — their own or other men’s — which make necessary a defamation of the Divine character for their support; that God is the instigator and author of all the crime, sin and wickedness of the world, in order to prove that He must by and by retract and work righteousness in all, and preserve all everlastingly, and that without a ransom. Let God be true though it make “every man a liar” (
Rom. 3:4).