I think G1-22 according to which God says that they have become like gods knowing good and evil, creates the whole problem.You cannot deny what God observed.Excuses such as they did not actually become like gods,the knowledge they got about good and evil was false etc.are only futile attempts.
I have read somewhere that this observation of God was in a sarcastic manner just to mean the opposite.If that is the case,it makes some sense and will avoid the confusion. However for some reasons nobody want picture God as some one whose words will contain sarcasm ,humour etc and hence this view does not appear to find much acceptance. But accepting this view would have been a much better option.
Knowledge of good and evil was not truly sufficient to become like God, which they learned. They learned about good and evil as shown by the knowledge of their nakedness.
Genesis 3
7 And the eyes of them both were opened: and when they perceived themselves to be naked, they sewed together fig-leaves, and made themselves aprons.
Haydock Commentary
Ver. 7.
And the eyes, &c. Not that they were blind before, (for the woman saw that the tree was fair to the eyes, ver. 6.) nor yet that their eyes were opened to any more perfect knowledge of good; but only to the unhappy experience of having lost the good of original grace and innocence, and incurred the dreadful evil of sin. From whence followed a shame of their being naked; which they minded not before; because being now stript of original grace, they quickly began to be subject to the shameful rebellions of the flesh. (Challoner)
— Behold the noble acquisition of experimental knowledge! This is supposed to have taken place about a week after they had enjoyed the sweets of innocence and of Paradise, that they might afterwards be moved to repentance, when they contrasted their subsequent misery with those few golden days. They saw that they had received a dreadful wound, even in their natural perfections, and that their soul was despoiled of grace, which, of themselves, they could never regain. O! what confusion must now have seized upon them! “Confounded long they say, as stricken mute.” (Milton)
— (Haydock) Aprons, or they interwove tender branches covered with leaves round their middle; a practice, which even the wild Indians and Americans observed, when they were discovered by Columbus. They will rise up in condemnation of those pretended civilized nations, who, like the Greeks, could wrestle or bathe quite naked, without any sense of shame. (Haydock)
— Adam’s fig-tree, in Egypt, has leaves above a yard long, and two feet broad. (Calmet)
**Genesis 3
22 And he said: Behold Adam is become as one of us, knowing good and evil: now therefore lest perhaps he put forth his hand and take also of the tree of life, and eat, and live for ever.
23 And the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken.
24 And he cast out Adam: and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life.**
Haydock Commentary
Ver. 22.
Behold Adam, &c. This was spoken by way of reproaching him with his pride, in affecting a knowledge that might make him like to God. (Challoner)
— “These are the words of God, not insulting over man, but deterring others from an imitation of his pride.” (St. Augustine, de Gen. xi. 39.)
— For ever. The sentence is left imperfect: (Calmet)
but by driving man from Paradise, God sufficiently shewed how he would prevent him from eating of the tree of life, (Haydock)
which Adam had not yet found. As he was now condemned to be miserable on earth, God, in mercy, prevented him from tasting of that fruit, which would have rendered his misery perpetual. (Menochius)
— He would suffer him to die, that, by death, he might come, after a life of 930 years, spent in sorrow and repentance, to the enjoyment of himself. (Haydock)
— Lest perhaps. God does not exercise his absolute power, or destroy free-will, but makes use of ordinary means and precautions, to effect his designs. (St. Augustine) (Worthington)