A simple answer given by the Orthodox seems to be that God foreknows, but that simply means he knows what we are going to choose before we choose it. This does not mean that he makes the choices.
As an example of this approach we have a few quotes:
St. Methodius of Olympus ca.260-martyred 311 a.d.
Now those who decide that man is not possessed of free-will, and affirm that he is governed by the unavoidable necessities of fate . . . are guilty of impiety toward God Himself, making Him out to be the cause and author of human evils.
St. Maximus ca. 580-662 a.d.
After quite some time, three men of high rank, Theodosius, Bishop of Caesarea in Bithynia, and the patricians Paul and Theodosius, were sent by Constans and Patriarch Peter to win over the saint. They were joined by the Bishop of Bizye, and alternately flattered and threatened Maximus, testing his faith and posing various questions. They began by introducing themselves, then requested Maximus to sit down. Bishop Theodosius asked, "How are you faring, my lord Abba Maximus?"
"Exactly as God knew I would before the ages," replied the saint. "He foreordained the circumstances of my life, which is guarded by providence."
"How can that be?" objected Theodosius. "Did God foreknow and actually foreordain our deeds from eternity?"
The saint said, "He foreknew our thoughts, words, and deeds, which nevertheless remain within our power to control; and He foreordained what befalls us. The latter is not subject to our control, but to the divine will."
"Explain more exactly what is in our power, and what is not," requested Bishop Theodosius.
"My lord, you know all this," answered Saint Maximus. "You only ask to try your servant."
The Bishop admitted, "Truly, I do not know. I wish to understand what we can control and what we cannot, and how God foresaw one and foreordained the other."
The venerable Maximus explained, "We do not directly control whether blessings will be showered upon us or chastisements will befall us, but our good and evil deeds most certainly depend on our will. It is not ours to choose whether we are in health or sickness, but we make determinations likely to lead to one or the other. Similarly, we cannot simply decide that we shall attain the kingdom of heaven or be plunged into the fire of Gehenna, but we can will to keep the commandments or transgress them."
(The Life of Our Holy Monastic Father Maximus the Confessor and Martyr)
St. John Damascene ca. 676-749 a.d.
We ought to understand that while God knows all things beforehand, yet He does not predetermine all things. For He knows beforehand those things that are in our power, but He does not predetermine them. For it is not His will that there should be wickedness nor does He choose to compel virtue. So that predetermination is the work of the divine command based on fore-knowledge. But on the other hand God predetermines those things which are not within our power in accordance with His prescience. For already God in His prescience has prejudged all things in accordance with His goodness and justice.
Bear in mind, too, that virtue is a gift from God implanted in our nature, and that He Himself is the source and cause of all good, and without His co-operation and help we cannot will or do any good thing, But we have it in our power either to abide in virtue and follow God, Who calls us into ways of virtue, or to stray from paths of virtue, which is to dwell in wickedness, and to follow the devil who summons but cannot compel us. For wickedness is nothing else than the withdrawal of goodness, just as darkness is nothing else than the withdrawal of light While then we abide in the natural state we abide in virtue, but when we deviate from the natural state, that is from virtue, we come into an unnatural state and dwell in wickedness.
(Exact Exposition of the Orthodox Faith, Book II, Chap XXX)