Shalom, Maskilim always tried to find a basis for their breaking mesorah in the rishonim. Hand picking one pshat here and there while avoiding the consensus and even the majority of other perushim from the same author.
It’s not as if the list of rishonim you mentioned (which excludes almost everyone in the mikros gedolos chumash) consistently say things that are in line with your desired approach. Also, the ibn ezra and ralbag were very much opposed for this very reason, and were accused of being influenced by the outside world by many achronim, the ralbag especially, with his shitos about kadmus and bechira being very, very controversial.
Until about 8 years ago when zoo boy slifkin dug up a ket’a from rabbeinu avrohom Ben harambam, he wasn’t a rishon whose name you’d have encountered much if you were just learning in yeshivos…. Maybe you would have seen the mussarniks with a copy of hamaspik; but not likely.
We have a mesorah in how to understand chumash.
If you want to know why the Lakewood roshei yeshiva are saying this, go look at mishnas reb Aharon, last week’s parsha, on how “echad min hashuk” would read the story of yaakov and rochel and come away with a ridiculous pshat.
Someone dug up a rishon who seems to say this pshat considered am haaratzus by rav aharon; well, we can’t ask that rishon what he meant, but we have the clear hadracha from rav aharon – this is part of how halacha k’basrai works.