God controls all things including the sinfulness of man

"Isaiah 45 is an overpowering assertion of God's sovereignty. It begins with Cyrus, the Lord's anointed, and a statement of what God will do by him and for him. Then comes what is probably the most exalted statement in the Bible about the sovereignty of God. It is utterly destructive of Arminianism. The later verses, clear in themselves, are not to be ignored; but the middle section beggars praise. Verse 5 is only a reminder of the whole: 'I am the Lord, and there is none else, there is no God beside me. I girded you, though you have not known me.'
It is a shame to interrupt even an incomplete quotation, but the present task is to call attention to its meaning. God girded Cyrus, though Cyrus did not know it. One must not suppose, when God girds, guides, and controls someone, that the person is aware of it. Even regeneration, as the Puritans point out, is not a conscious experience; much less God's control of Pharaoh, Absalom, or Cyrus. Their knowledge comes later, if at all. Then the text continues: 'I am the Lord, and there is none else. I form the light and create darkness; I make peace and create evil. I the Lord do all these things.'
The two theses most unacceptable to the Arminians are that God is the cause of sin and that God is the cause of salvation. In both cases the Arminians look to free will. Man is the first cause of his sin, and still independent of God, man is the first cause of his conversation. Isaiah in this verse makes Arminianism Biblically impossible.
The Scofield Bible is a good example of how Arminians try to escape from the plain meaning of the verse. Scofield says, 'Heb. ra, translated 'sorrow,' 'wretchedness,' 'adversity,' 'afflictions,' 'calamities,' but never translated sin. God created evil only in the sense that he made sorrow, wretchedness, ect., to be the sure fruits of sin.'
Now the most remarkable point about Scofield's note is that he told the truth when he said, 'ra... [is] never translated sin.' How could he have made such a statement, knowing it was true? The only answer is that he must have examined every instance of ra in the Hebrew text and then he must have determined that in no case did the King James translate it sin. And this is absolutely true. But if he compared every instance of ra with its translation in every case, he could not have failed to note that ra in Genesis 6:5 and in a number of other places is translated wickedness. In fact ra is translated wickedness some fifty times. Scofield could not have failed to notice this; so he says with just truth, ra is never translated sin. Since Scofield favors the word evil, a partial list of verses in which  this translation occurs will be given; and second there will be a partial list where wicked or wickedness is used." - Gordon H. Clark, Predestination, Pg. 131


Gordon H. Clark also says, "It would require too many quotations to list all the verses in which God is declared to be the sole first cause of everything, good or bad. Seeing the end from the beginning and knowing every intermediate event, could God, who created the universe from nothing, be other than the cause of all? But though the proof-texts for omnipotence, omniscience, and creation be omitted, no doubt one more verse that particularly mentions sin will be of help. Isaiah 45:7, in a context extolling the sovereignty of God, quotes him as saying, 'I make peace and create evil: I the Lord do all these things.'
Now, a certain edition of the Bible with a lot of heretical notes remarks that the Hebrew word for evil in this verse is never translated sin. Since this seems to be the case, the author of the note probably looked at every verse in which this word occurred. If he did, he must have seen that although the word is never translated sin, it is used in reference to the tree of the knowledge of good and evil; it describes man's depraved imaginations as only evil continually; Jacob says the Angel redeemed him from all evil; Joseph's brothers refer to their treatment of him as evil, and refer to it as trespass and sin - and all this is found in Genesis. Exodus tells us not to follow a multitude to do evil. Deuteronomy 1:35 speaks of an evil, that is, a sinful generation; 4:25 uses the word with reference to idolatry; 19:19 with reference to a false oath; and 22:14 to fornication. So it goes throughout the Old Testament. Hence the attempt to avoid the force of the Lord's statement 'I create evil' is an exegetical and philological blunder. A Christian must on this point too conform his theology to the Word of God." - Volume 7 of the Philosophy of Gordon H. Clark "Clark and His Critics", Pg. 179-180