The answer isn't difficult if you get the translation right. The translation used in the question is skewed to fit with the Christian image that G-d only creates good. That is not Isaiah's lesson. He is teaching that there is only one G-d and that G-d creates all things.

The question here makes that analysis difficult because it mistranslates a single, simple Hebrew word. Rather than "calamity" the translation should say "evil" as the Hebrew text uses the word "ra" (spelled resh ayin). The word "ra" means "evil" -- often evil that men choose to do. It is used in Deuteronomy 30:15, where it is written, "See, I have set before you this day life and good, and death and evil [Hebrew: "ra"]." Following that verse, the the next four verses tell the people how to choose life and good by walking in G-d's ways, keeping His commandments, statutes and ordinances, and avoiding sin, especially idolatry. The key part of that lecture is that man has choices to make between good [tov] and evil [ra], and he can make those choices because he has free will, and with the correct choice, i.e. good, he gets life, whereas choosing evil gets him death (whether in this world or in the afterlife is another discussion).

To make these choices possible G-d had to create both alternatives, good and bad. That is part of what Isaiah is saying.

The other part that Isaiah is saying is that there is only a single G-d. In his day, religions had multiplicity of gods who were either did good or bad, or sometimes both. In the days of the early Christian Church, there were Manacheasim and Zoroastrianism which each shared the view that there were essentially two gods, one who was all good and one who was all bad, both were in constant conflict, and neither showed a stronger hand. That POV would be unacceptable to Isaiah and to later Jewish religious thinkers. However, the early Church was highly influenced by the dualistic religions. Augustine converted to Christianity from Manacheaism and its influences are seen in now central Christian tenets such as the greater role of Satan in Christian writings. In Jewish writings, especially Job, Satan is merely a prosecutor and accusor -- his name means "adversary," but he is not an adversary to G-d, but rather takes direction from the Creator. See Job 2:6. But the Church gave Satan a central role, not just as a temptor, but the Devil or Lucifer, the ruler of all things evil and fallen angel. Paul even called him "the god of this world." 2 Corin. 4:4. The idea that there are any gods besides the G-d of Abraham is completely contrary to Isaiah 45 where G-d sums it up saying, several t imes, "I am the Lord, and there is none else." (Isa. 45:5, 6, 18)

The answer isn't difficult if you get the translation right. The translation used in the question is skewed to fit with the Christian image that G-d only creates good. That is not Isaiah's lesson. He is teaching that there is only one G-d and that G-d creates all things.

The question here makes that analysis difficult because it mistranslates a single, simple Hebrew word. Rather than "calamity" the translation should say "evil" as the Hebrew text uses the word "ra" (spelled resh ayin). The word "ra" means "evil" -- often evil that men choose to do. It is used in Deuteronomy 30:15, where it is written, "See, I have set before you this day life and good, and death and evil [Hebrew: "ra"]." Following that verse, the the next four verses tell the people how to choose life and good by walking in G-d's ways, keeping His commandments, statutes and ordinances, and avoiding sin, especially idolatry. The key part of that lecture is that man has choices to make between good [tov] and evil [ra], and he can make those choices because he has free will, and with the correct choice, i.e. good, he gets life, whereas choosing evil gets him death (whether in this world or in the afterlife is another discussion).

To make these choices possible G-d had to create both alternatives, good and bad. That is part of what Isaiah is saying.

The other part that Isaiah is saying is that there is only a single G-d. In his day, religions had multiplicity of gods who were either did good or bad, or sometimes both. In the days of the early Christian Church, there were Manacheasim and Zoroastrianism which each shared the view that there were essentially two gods, one who was all good and one who was all bad, both were in constant conflict, and neither showed a stronger hand. That POV would be unacceptable to Isaiah and to later Jewish religious thinkers. However, the early Church was highly influenced by the dualistic religions. Augustine converted to Christianity from Manacheaism and its influences are seen in now central Christian tenets such as the greater role of Satan in Christian writings. In Jewish writings, especially Job, Satan is merely a prosecutor and accusor -- his name means "adversary," but he is not an adversary to G-d, but rather takes direction from the Creator (see Job 2:6). However, the Church gave Satan a central role, not just as a tempter, but the Devil or Lucifer, the ruler of all things evil and fallen angel. Paul even called him "the god of this world" (2 Corinthians 4:4). The idea that there are any gods besides the G-d of Abraham is completely contrary to Isaiah 45 where G-d sums it up saying, several times, "I am the Lord, and there is none else" (Isaiah 45:5, 6, 18).