(30) I will disguise myself.--The precaution of Ahab is almost ludicrously characteristic of his temper of half-belief and half-unbelief. In itself it is, of course, plainly absurd to believe that God's judgment has in all probability been pronounced, and yet to suppose that it can be averted by so puerile a precaution. But, as experience shows, it is not the less on that account true to human nature, especially such a nature as his, always "halting between two opinions."

Verse 30. - And the king of Israel said unto Jehoahaphat [At Ramoth-Gilead, on the eve of the battle], I will disguise himself." [same word 1 Kings 20:38] and enter [The margin," when he was to disguise himself," etc., is quite mistaken. The Hebrew has two infinitives; lit., to disguise oneself and enter; a construction which is frequently employed to indicate an absolute command. Cf. Genesis 17:10; Exodus 20:8; Isaiah 14:31; and see Ewald, 828 c. "The infinitive absolute is the plainest and simplest form of the voluntative for exclamations" (Bahr). It agrees well with the excitement under which Ahab was doubtless labouring] into the battle. [It is not necessary to suppose with Ewald, Rawlinson, el., that he had heard of Ben-hadad's command to his captain, (ver. 81). It is hardly likely that such intelligence could be brought by spies, and there would be no deserters from the Syrian army to that of the Jews. It is enough to remember that Micaiah's words, "these have no master," could not fail to awaken come alarm in his bosom, especially when connected with the prophecy of 1 Kings 20:42. He will not betray his fear by keeping out of the fray - which, indeed, he could not do without abdicating one of the principal functions of the king (1 Samuel 8:20), and without exposing himself to the charge of cowardice; but under the circumstances he thinks it imprudent to take the lead of the army, as kings were wont to do (2 Samuel 1:10), in his royal robes. He hopes by his disguise to escape all clanger]: but put thou on thy robes [LXX. τὸν ἱματισμόν μου. "My robed" "We can neither imagine Ahab's asking nor Jehoshaphat's consenting to such a procedure. Jehoshaphat had his own royal robes with him, as appears from ver. 10" (Rawlinson). If this LXX. interpretation could be maintained it would lend some colour to the supposition, otherwise destitute of basis, that Ahab by this arrangement was plotting the death of Jehoshaphat in order that he might incorporate Judah into his own kingdom. It is clear, however, that Ahab then had other work on his hands, and it is doubtful whether even he was capable of such a pitch of villainy. What he means is, either

(1) that the Syrians have a personal enmity against himself (ver. 81), whereas they could have none against the king of Judah; or

(2) that Jehoshaphat's life had not been threatened as his own had. "These words וְאַתָּה לְּבשׁ are not to be taken as a command, but simply in this sense: Thou canst put on thy royal dress, since there is no necessity for thee to take any such precautions as I have to take" (Keil). Do they not rather mean that Jehoshaphat should be the recognized leader of the army in which Ahab would serve in a more private capacity?] And the king of Israel disguised himself and went into the battle.

22:29-40 Ahab basely intended to betray Johoshaphat to danger, that he might secure himself. See what they get that join with wicked men. How can it be expected that he should be true to his friend, who has been false to his God! He had said in compliment to Ahab, I am as thou art, and now he was indeed taken for him. Those that associate with evil-doers, are in danger of sharing in their plagues. By Jehoshaphat's deliverance, God let him know, that though he was displeased with him, yet he had not deserted him. God is a friend that will not fail us when other friends do. Let no man think to hide himself from God's judgment. God directed the arrow to hit Ahab; those cannot escape with life, whom God has doomed to death. Ahab lived long enough to see part of Micaiah's prophecy accomplished. He had time to feel himself die; with what horror must he have thought upon the wickedness he had committed!And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle,.... Change his clothes, his royal robes, and put on others, perhaps the habit of a common soldier; having, it may be, been informed by some deserters or spies, of the design of Benhadad against him. Abarbinel thinks the meaning is, that he would clothe himself with a coat of mail, and take to him the each of the instruments of war, and so go into the battle secure; this seems probable from 1 Kings 22:34 and this he might do to elude the prophecy of Micaiah:

but put thou on thy robes; his royal robes, or rather keep them on, that he might appear to be the chief commander of the army. There seems to be a good deal of insincerity and treachery in this conduct of Ahab's, whatever honour he might pretend to Jehoshaphat, or safety he might promise him in such a situation; his view seems to be to save himself at the hazard of the life of Jehoshaphat, especially if the Septuagint version could be established, "and put on my clothes"; which is natural enough, but would have been too barefaced:

and the king of Israel disguised himself, and went into the battle; as if he had been a common soldier.