(30) A wall--properly, the wall of the city, whether falling by earthquake, or in the storming of the place, by Israel. The numbers in the text are very large, as in many other instances. It is possible (see Introduction) that there may be corruption, although the same numbers are found in the ancient versions. But the massing in small space of Oriental armies, and the extra ordinary slaughter consequent on it, are well illustrated in history; as, for instance, in the Greek wars with Persia or even our own experience in India.

Verse 30. - But the rest [Plainly those not claim It cannot mean those not defeated] fled to Aphek [It is clear that this fortress was then in the possession of the Syrians, as they took refuge within its walls], into the city; and there a wall [Heb. the wall, i.e., the city wall] fell upon twenty and seven thousand of the men that were left. [The Hebrew implies that these were practically all who survived the battle, הַנּותָרִים is the word translated above, "the rest." We have here surely an exaggeration, even more obvious than that of ver. 39. For even if we suppose an earthquake, it is difficult to believe that the walls of a place like Aphek could bury so large a number in their ruins. Rawlinson suggests that the Syrians at the time were "manning the defences in full force," and that the earthquake "threw down the wall where they were most thickly crowded upon it;" but the question arises whether it is possible to mass 27,000 men upon any part of a wall, or all the walls, especially of an ancient village fortress. Thenius hints that the fall of the wall may have been occasioned by the Israelites undermining it during the night, but it seems hardly likely that so small a force could undertake operations of that kind against so formidable a body of troops. Keil objects to this view on another ground, viz., that its object is to negative the idea of a Divine interposition. But the text does not ascribe the fall of the wall to any such interposition, and we know that the sacred writers are not slow to recognize the finger of God whenever it is exerted.] And Ben-hadad fled, and came into [Heb. to] the city [i.e., Aphek. Rawlinson interprets this statement to mean that he "fled from the wall, where he had been at the time of the disaster, into the inner parts of the city," but this is extremely doubtful. Observe the words, "fled and cane to the city" - words almost identical with those used of the fugitives above], into an inner chamber. [Heb. into a chamber within a chamber, as in 1 Kings 22:25. This cannot mean from chamber to chamber," as marg. It is to be observed that חֶדֶר alone signifies properly an inner chamber. See Genesis 43:30; Judges 16:9, 12. Rawlinson thinks that a secret chamber may be meant "a chamber in the wall, or one beneath the floor of another."]

20:22-30 Those about Benhadad advised him to change his ground. They take it for granted that it was not Israel, but Israel's gods, that beat them; but they speak very ignorantly of Jehovah. They supposed that Israel had many gods, to whom they ascribed limited power within a certain district; thus vain were the Gentiles in their imaginations concerning God. The greatest wisdom in worldly concerns is often united with the most contemptible folly in the things of God.But the rest fled to Aphek, into the city,.... Which perhaps was in the hands of the Syrians, and was designed for a retreat for them, should they be beaten:

and there a wall fell upon twenty seven thousand of the men that were left; not slain in the battle; here again the Lord might be seen, who, as Abarbinel observes, fought from heaven, and either by a violent wind, or an earthquake, threw down the wall upon them just as they had got under it for shelter:

and Benhadad fled, and came into the city into an inner chamber; or, "into a chamber within a chamber" (q), for greater secrecy.

(q) "cubiculo in cubiculum", Pagninus, Montanus.