Because it's the only reason I can think of that would prompt an omniscient god to allow his creation to sin. If you have a better answer, which I suspect you don't, please share. Otherwise I'll assume you go along with me.
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Holding to a view that God has predestined everything, although popular among some professed Christians like Calvinists, does not portray a loving God....actually it makes Him look evil, as it ultimately leads to blaming Him for all the badness that's ever happened. (I think that's your goal, isn't it Skwim?)
But the Bible portrays* God's power of foreknowledge as selective, when it comes to His intelligent creation, i.e., humans and angels.)
That fits with His endowing His intelligent creation with free will.
Selective exercise of foreknowledge. The alternative to predestinarianism, the selective or discretionary exercise of God’s powers of foreknowledge, would have to harmonize with God’s own righteous standards and be consistent with what he reveals of himself in his Word. In contrast with the theory of predestinarianism, a number of texts point to an examination by God of a situation then current and a decision made on the basis of such examination.
* Thus, at
Genesis 11:5-8 God is described as directing his attention earthward, surveying the situation at Babel, and, at that time, determining the action to be taken to break up the unrighteous project there. After wickedness developed at Sodom and Gomorrah, Jehovah advised Abraham of his decision to investigate (by means of his angels) to “see whether they act altogether according to the outcry over it that has come to me, and,
if not, I can get to know it.” (
Ge 18:20-22; 19:1) God spoke of ‘becoming acquainted with Abraham,’ and after Abraham went to the point of attempting to sacrifice Isaac, Jehovah said, “
For now I do know that you are God-fearing in that you have not withheld your son, your only one, from me.”—
Ge 18:19; 22:11, 12; compare
Ne 9:7, 8; Ga 4:9.
Selective foreknowledge means that God could choose
not to foreknow indiscriminately all the future acts of his creatures. This would mean that, rather than all history from creation onward being a mere rerun of what had already been foreseen and foreordained, God could with all sincerity set before the first human pair the prospect of everlasting life in an earth free from wickedness. His instructions to his first human son and daughter to act as his perfect and sinless agents in filling the earth with their offspring and making it a paradise, as well as exercising control over the animal creation, could thus be expressed as the grant of a truly loving privilege and as his genuine desire toward them—not merely as the giving of a commission that, on their part, was foredoomed to failure. God’s arranging for a test by means of “the tree of the knowledge of good and bad” and his creation of “the tree of life” in the garden of Eden also would not be meaningless or cynical acts, made so by his foreknowing that the human pair would sin and never be able to eat of “the tree of life.”—
Ge 1:28; 2:7-9, 15-17; 3:22-24.
To offer something very desirable to another person on conditions known beforehand to be unreachable is recognized as both hypocritical and cruel. The prospect of everlasting life is presented in God’s Word as a goal for all persons, one possible to attain. After urging his listeners to ‘keep on asking and seeking’ good things from God, Jesus pointed out that a father does not give a stone or a serpent to his child that asks for bread or a fish. Showing his Father’s view of disappointing the legitimate hopes of a person, Jesus then said: “Therefore, if you, although being wicked, know how to give good gifts to your children, how much more so will your Father who is in the heavens give good things to those asking him?”—
Mt 7:7-11.
Thus, the invitations and opportunities to receive benefits and everlasting blessings set before all men by God are bona fide. (
Mt 21:22; Jas 1:5, 6) He can in all sincerity urge men to ‘turn back from transgression and keep living,’ as he did with the people of Israel. (
Eze 18:23, 30-32; compare
Jer 29:11, 12.) Logically, he could not do this if he foreknew that they were individually destined to die in wickedness. (Compare
Ac 17:30, 31; 1Ti 2:3, 4.) As Jehovah told Israel: “Nor said I to the seed of Jacob, ‘Seek me simply for nothing, you people.’ I am Jehovah, speaking what is righteous, telling what is upright. . . . Turn to me and be saved, all you at the ends of the earth.”—
Isa 45:19-22.
In a similar vein, the apostle Peter writes: “Jehovah is not slow respecting his promise [of the coming day of reckoning], as some people consider slowness, but he is patient with you because
he does not desire any to be destroyed but desires all to attain to repentance.” (
2Pe 3:9) If God already foreknew and foreordained millenniums in advance precisely which individuals would receive eternal salvation and which individuals would receive eternal destruction, it may well be asked
how meaningful such ‘patience’ of God could be and how genuine his desire could be that ‘all attain to repentance.’ The inspired apostle John wrote that “God is love,” and the apostle Paul states that love “hopes all things.” (
1Jo 4:8; 1Co 13:4, 7) It is in harmony with this outstanding, divine quality that God should exercise a genuinely open, kindly attitude toward all persons, he being desirous of their gaining salvation, until they prove themselves unworthy, beyond hope. (Compare
2Pe 3:9; Heb 6:4-12.) Thus, the apostle Paul speaks of “the kindly quality of God [that] is trying to lead you to repentance.”—
Ro 2:4-6.
Finally if, by God’s foreknowledge, the opportunity to receive the benefits of Christ Jesus’ ransom sacrifice were already irrevocably sealed off from some, perhaps for millions of individuals, even before their birth, so that such ones could never prove worthy, it could not truly be said that the ransom was made available to all men. (
2Co 5:14, 15; 1Ti 2:5, 6; Heb 2:9) The impartiality of God is clearly no mere figure of speech. “In every nation the man that fears [God] and works righteousness is acceptable to him.” (
Ac 10:34, 35; De 10:17;Ro 2:11) The option is actually and
genuinely open to all men “to seek God, if they might grope for him and really find him, although, in fact, he is not far off from each one of us.” (
Ac 17:26, 27) There is no empty hope or hollow promise set forth, therefore, in the divine exhortation at the end of the book of Revelation inviting: “Let anyone hearing say: ‘Come!’ And let anyone thirsting come;
let anyone that wishes take life’s water free.”—
Re 22:17.
Excerpt from
Foreknowledge, Foreordination — Watchtower ONLINE LIBRARY
Furthermore, added to this, is God's statement quite a few times that He 'was hurt at His heart', and 'regretted' the course some men took. If He had preplanned everything.....that would make Him a Sadomasochist.
