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The Hebrew word translated as evil in the Isaiah passage is the calamities, afflictions, woes, distresses, and miseries that God brings about in judgment for the sins of a nation. This is actually good, in that God brings it about righteously (see also Amos 3:6; Lamentations 3:38).A helpful fact that I picked up from PPS, is that the word for "sin" when used in regard to Christ being made sin for His people on the cross, proves to be an anarthrous NOUN (rather than a verb).
Thus, the "thing" sin, that Christ became, and put to death on the cross, was the "thing" that causes all sinful actions/consequences to which you refer.
I found this linguistic fact to be very helpful . . but I would be interested in knowing if the Hebrew word for "evil" in Isaiah 45:7 is also considered a NOUN, in like manner, in any instance, or not.
???
The context of Isaiah 45:7 makes it clear that something other than “bringing moral evil into existence” is in mind. The context of Isaiah 45:7 is God rewarding Israel for obedience and punishing Israel for disobedience. God pours out salvation and blessings on those whom He favors. God brings judgment on those who continue to rebel against Him. “Woe to him who quarrels with his Master” (Isaiah 45:9). That is, the person to whom God brings “evil” and “disaster.”
So, rather than saying that God created “moral evil,” Isaiah 45:7 is presenting a common theme of Scripture–that God brings disaster on those who continue in hard-hearted rebellion against Him. In the context of the Isaiah passage, where there is a preceding pair of antithetical ideas ("light" and "darkness"), it is exegetically certain that the Hebrew word here is intended as the opposite, not of goodness or virtue, but of salom ("peace" or "welfare").
We need to unpack the "made sin" issue a wee bit here. As a surety, Our Lord 'was made sin for us' (2 Corinthians 5:21), and He bore our sins, which is evident by the kind of death He suffered, not only sharp and shameful—but accursed, having a sense of God's wrath linked to it.
Nevertheless, the filth of our nature was not transmitted to Our Lord. Just as the passover lamb does not become a pig, though Our Lord was "made sin", yet He was not made a sinner by any infusion or transplantation of sin into His nature. It was impossible His holiness could be defiled with our filth.
By being made sin, it is understood as being made a sacrifice for sin, hence sin was then legally transferred on the antitype, as it was on the types in the Jewish service by the ceremony of laying on of hands and confessing of sin, after which the thing so dedicated became accursed and though it was in itself innocent, yet was guilty in the sight of the law and as a substitute. In the same manner was Our Lord accounted. Believers are personally guilty, but by virtue of the satisfaction of this sacrifice (Our Lord's) imputed to them, they are judicially counted innocent. Our Lord, who never sinned, is put in such a state as if He had.
AMR