The concerns about divine omniscience (or the lack thereof) generated by the first verse of the chapter (וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם) reappear in the interpretations of this verse.
(ג) כי עתה ידעתי. מֵעַתָּה יֵשׁ לִי מַה לְּהָשִׁיב לַשָּׂטָן וְלָאֻמּוֹת הַתְּמֵהִים מַה הִיא חִבָּתִי אֶצְלְךָ; יֵשׁ לִי פִּתְחוֹן פֶּה עַכְשָׁו, שֶׁרוֹאִים כִּי יְרֵא אֱלֹהִים אַתָּה:
(3) כי עתה ידעתי FOR NOW I KNOW — From now I have a reply to give to Satan and to the nations who wonder at the love I bear you: I have an opening of the mouth (i.e. I have an excuse, a reason to give them) now that they see that you are a God-fearing man (Genesis Rabbah 56:7).
(א) כִּי עַתָּה יָדַעְתִּי מִתְּחִלָּה הָיְתָה יִרְאָתוֹ בְּכֹחַ לֹא יָצָא לַפֹּעַל בַּמַּעֲשֶׂה הַגָּדוֹל הַזֶּה, וְעַתָּה נוֹדְעָה בְּמַעֲשֵׂה וְהָיָה זְכוּתוֹ שָׁלֵם, וּתְהִי מַשְׂכֻּרְתּוֹ שְׁלֵמָה מֵעִם ה' אֱלֹהֵי יִשְׂרָאֵל. וְדַעַת הַפָּרָשָׁה שֶׁ"הָאֱלֹהִים" הוּא הַמְּנַסֶּה וּמְצַוֶּה בָּעֲקֵדָה, וּ"מַלְאַךְ ה'" הוּא הַמּוֹנֵעַ וְהַמַּבְטִיחַ, יִתְבָּרֵר בְּפָסוּק "הַמַּלְאָךְ הַגּוֹאֵל אוֹתִי" (בראשית מ"ח:ט"ז):
(1) FOR NOW I KNOW THAT THOU ART A G-D FEARING MAN. At the beginning Abraham’s fear of G-d was latent; it had not become actualized through such a great deed. But now it was known in actuality, and his merit was perfect, and his reward would be complete from the Eternal, the G-d of Israel.385See Ruth 2:12.
The doctrine of this chapter which teaches that G-d is the One who tries Abraham and commands him about the binding of Isaac, and it is the angel of G-d who restrains and promises him, will be explained in the verse, The angel who hath redeemed me.386Further, 48:16.
The doctrine of this chapter which teaches that G-d is the One who tries Abraham and commands him about the binding of Isaac, and it is the angel of G-d who restrains and promises him, will be explained in the verse, The angel who hath redeemed me.386Further, 48:16.
Ibn Ezra doesn't comment on this verse but, in his comment on Gen 22:1, he refers readers to his comment on Ex. 33.12. The relevant part does not appear in Sefaria's version of that comment (Sefaria reproduces IE's second commentary but this comment only appears in the first commentary). Here is the link to the text in Al hatorah: https://mg.alhatorah.org/Dual/Ibn_Ezra_First_Commentary/Shemot/33.12#m5e0n6
A translation and explanation of this text are in the excerpt from Now I Know: Five Centuries of Akedah Exegesis.
A translation and explanation of this text are in the excerpt from Now I Know: Five Centuries of Akedah Exegesis.