Why Did God Test Abraham? Scripture testifies that God by direct result of His being is all-knowing of events that have not yet come to pass: "Remember this and stand firm, recall it to mind, you transgressors, remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, 'My counsel shall stand, and I will accomplish all my purpose'" (English Standard Version, Isaiah 46.8-10). This passage not only teaches the omniscience of God, but the sovereignty and aseity of God; that He does not only know about all things as a spectator, but knows them because they are part of His counsel and purpose. This can only be true of a God who exists in and of Himself and thus, One who is outside of time, not bound by it in power or in knowledge. In the full scope of Scripture, this proposition can be traced as a whole and identified in individual passages. If this is true of God, it should be able to be upheld regardless of the passage being examined. In the case of Genesis 22, there is certainly a point of tension, since God seems to plainly indicate that an event has occurred to enlighten Him in some way: "for now I know that you fear God, seeing you have not withheld your son, your only son, from me" (Gen. 22.12). A closer look at the text however will reveal that the point of the test is not to enlighten God, but to enlighten Abraham. When analyzing Genesis 22, it can be demonstrated that God holds the pieces in every aspect: He provides the timing of the test (v.1), as well as the place (v.2). That is to say, the test in not something experienced by God as it is something designed by God. God is not a spectator here, He is the architect. Second, the chapter makes it a point to emphasize on God's provision by capturing Abraham's words of assurance to Isaac (22.8). This theme is also presented as the conclusion of the test by Abraham's response to God's provision: "So Abraham called the name of that place, "The LORD will provide (or will see"; as it is said to this day, "On the mount of the LORD it shall be provided (or he will be seen)" (Gen. 22.14). In this way, Scripture clearly shows the reader what the 'take away' point of the text is: a demonstration of God's providing and seeing. This seems to indicate an oversight on God's part: His purposes playing out in time and reality. This particular test was conceived by God, while He also provided time (v.1), place (v.2), and sacrifice (v.8,13-14). All of these point to a position of authority and knowledge, not guesswork. In addition to the summary of the event itself, it is clear that in God's appointing of Abraham to go through this trial, He taught Abraham to see whether his own assurance is grounded in the benefits of God's promise (Abraham's long-awaited son Isaac) or in the God who made the promise. That is to say, is Abraham's faith in his own faculties, or in God? The 17th century theologian John Owen speaks in this way: "He sends instruments of trial into the bowels and inmost parts of the soul, and lets man see what is in him, of what metal he is constituted. Thus he tempted Abraham to show him his faith. Abraham knew now what faith he had (I mean, what power and vigor was in his faith) until God drew it out by that great trial and temptation. When God says he knew it (Gen. 22.12), he made Abraham to know it." (John Owen: Overcoming Sin and Temptation, 153). It seems then that the context of the passage points to a lesson to be learned by Abraham. This is the point of a trial and a test. The test-giver is God and the student is Abraham. The point is for a student to learn something, not from the test-giver to learn anything. The meaning of God's phrase in verse 12 does not overthrow what has already been made clear. RSupport the show