2 Samuel 15:30

2Sa 15:30 And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up.

Ver. 30. And wept as he went up.] Bewailing his own sins, and the deplorable state of the commonwealth at that time.

And had his head covered.] As was and is still the guise and garb of mourners, {2Sa 19:4 Est 6:12 Jer 14:3} partly for secrecy’s sake, and partly for seriousness, that their minds might not be diverted or distracted. For which cause also our modern Jews do in their synagogues put on each man his taleth or square vestment, turning it back about their neck, that so they may be the more attentive at their prayers, without looking aside any way. {a}

And he went barefoot.] In token of sorrow and shame. {Isa 20:3-4} Whether his bare feet by the hard stones were forced to yield bloody tokens of his humiliation, as our Henry II did when he went on pilgrimage to Becket’s sepulchre, {b} we have not to say. Muleasses, king of Tunis, fleeing from his son Amida (another Absalom), was betrayed and taken by the sweet odours he had about him, and could not be without, no not in so great a danger.

And all the people.] Regis ad exemplum, &c. They sympathised.

{a} Leo Modena.

{b} Daniel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 15:30. David went up by the ascent of mount Olivet, and wept as he went up — To think that one who was the offspring of his own body should thus lift up the heel against him, and reflecting on his own conduct in the matter of Uriah, as the cause of this calamity. And had his head covered — Through shame and confusion. And he went up barefoot — In testimony of his deep sorrow and humiliation for the sins whereby he had procured this evil to himself; for these were the habits of mourners; and to take a holy revenge upon himself for his former delicacy and luxury. “A more memorable event, surely, was never recorded in history, nor a more moving spectacle exhibited to mortal eyes! A king, venerable for his years and victories; sacred in the characters, both of his piety and prophecy; renowned for prowess, and revered for wisdom, reduced to the condition of a fugitive! to a sudden and extreme necessity of fleeing for his life, from the presence of his own son, his darling and delight; and a whole country loudly lamenting his fate! In this condition, David went up the mount, and when he reached the summit of it, fell down prostrate before God. Josephus tells us, that when David reached the top of the mountain, he took a view of the city, and prayed to God with abundance of tears. The reader will perhaps think it worth his notice, that Josephus should tell us, that David wept and viewed the city in the same spot from which, the evangelist informs us, our blessed Saviour wept over it.” — Delaney. And is this the glorious king of Israel, the beloved of God, the wise, the victorious David, who slew his ten thousands? Strange change indeed! What has produced this sad reverse? Sin alone has wrought all this! These are its baneful effects: he forgot the commandment of the Lord his God, and from hence has flowed all this evil! You that plead an excuse for sin, because David, the man after God’s own heart, fell into it; remember, likewise, what bitter and grievous punishments he underwent for it. Are you willing to pay such a price for sin? And yet, be assured, the inviolable laws of God require you to pay it in one way or other.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Ahithophel and Hushai. - Sa2 15:30, Sa2 15:31. When David was going by the height of the olive-trees, i.e., the Mount of Olives, weeping as he went, with his head covered, and barefooted, as a sign of grief and mourning (see Est 6:12; Eze 24:17), and with the people who accompanied him also mourning, he received intelligence that Ahithophel (see at Sa2 15:12) was with Absalom, and among the conspirators. הגּיד ודוד gives no sense; for David cannot be the subject, because the next clause, "and David said," etc., contains most distinctly an expression of David's on receiving some information. Thenius would therefore alter הגּיד into the Hophal הגּד, whilst Ewald (131, a) would change it into הגּיד, an unusual form of the Hophal, "David was informed," according to the construction of the Hiphil with the accusative. But although this construction of the Hiphil is placed beyond all doubt by Job 31:37; Job 26:4, and Eze 43:10, the Hiphil is construed as a rule, as the Hophal always is, with ל of the person who receives information. Consequently דּוד must be altered into לדוד, and הגּיד taken as impersonal, "they announced to David." Upon receipt of this intelligence David prayed to the Lord, that He would "turn the counsel of Ahithophel into foolishness," make it appear as folly, i.e., frustrate it, - a prayer which God answered (vid., Sa2 17:1.).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

With ashes and dust in sign of sorrow.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

David went up by the ascent of mount Olivet--The same pathway over that mount has been followed ever since that memorable day.

had his head covered--with a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the meantime to the will of God [CHALMERS].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 30. Had his head covered] This was not only the attitude of a mourner, but even of a culprit; they usually had their heads covered when condemned. See the case of Haman. When the king had pronounced his condemnation, they immediately covered his face, and led him out to punishment; Es 7:8. See also Quintus Curtius, De Philota, cap. vi.: I, Lictor; caput obnubito.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30–37. Hushai commissioned to defeat Ahithophel

30. the ascent of mount Olivet] Lit. by the ascent of Olives: the name mount Olivet is derived from mons oliveti in the Vulgate of Act_1:12. The “mount of Olives” is the ridge which rises on the east of Jerusalem above the Kidron ravine, screening the city from the desert country beyond. With the exception of this touching scene, there is little of interest connected with the Mount of Olives in the O. T. On it, perhaps on the spot already consecrated for worship (2Sa_15:32), Solomon erected high places for the false gods of his foreign wives (1Ki_11:7-8), which were desecrated long afterwards by Josiah (2Ki_23:13-14). A passing allusion to the woods which covered it (Neh_8:15), and the details of the scenery in two prophetic visions (Eze_11:23; Zec_14:4), complete the references to it in the O. T. “Its lasting glory belongs not to the Old Dispensation but to the New.” See Stanley’s Sinai and Pal. p. 185 ff.

had his head covered, and he went barefoot] The muffled head marks the deep grief which shuts itself up from the outer world: the bare feet—still a sign of mourning in the East—betoken affliction, self-humiliation, penitence. Cp ch. 2Sa_19:4; Est_6:12; Eze_24:17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And David went up by the ascent of Mount Olivet,.... So called from the olive trees that grew upon it, which is often mentioned in the New Testament, and where our Lord Jesus Christ, the antitype of David, often was, in his state of humiliation, Mat 26:30, and from whence he ascended to heaven after his resurrection, Act 1:12; it was about a mile from Jerusalem, to the east of it:

and wept as he went up; thinking perhaps of the wickedness and rebellion of his son, of his own hard case, to be obliged to quit his metropolis and palace, and make his flight afoot; and perhaps also of his own sins, which were the cause of his calamities:

and had his head covered; with his mantle, with which he enwraped himself as a mourner, Sa2 19:4; so the Egyptians used to cover their heads in mourning, and the Romans in later times (q); so Megara in sorrowful circumstances is represented as having her head covered with a garment (r):

and he went barefoot; in token of mourning also, and like one forlorn, and going into captivity, see Isa 20:2,

and all the people that was with him covered every man his head; as David did, and in imitation of him, and sympathizing with him; and which was sometimes done when men were ashamed and confounded, Jer 14:3,

and they went up, weeping as they went up; the mount of Olivet, grieved for their king, and the distresses and calamities that were coming upon them.

(q) Vid. Solerium de Pileo, sect. 2. p. 14, 19. (r) Senec. Hercul. furens, act. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

His head covered - See the marginal references and Jer 14:3-4; Eze 24:17; the sign of deep mourning.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Weeping, &c. David on this occasion wept for his sins, which he knew were the cause of all his sufferings. (Challoner) --- Barefoot, like a criminal, or one in mourning, Isaias xx. 4., and Ezechiel xxiv. 17. (Calmet) --- Covered, that the people might not see him. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He went barefoot, in testimony of his deep sorrow, and humiliation and shame for his sins, whereby he had procured, this evil to himself; for these were the habits of mourners, 2Sa 19:4; Est 6:12; Isa 20:3,4; Jer 14:3,4; and to take a holy revenge upon himself for his former delicacy and luxury.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. Head covered… barefoot… weeping — Thus both the king and his people in deep self-abasement humble themselves before the penal chastisements of God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The ascent of mount Olivet; Hebrew, the ascent of the olive trees. The hill never was called Olivet, which is a word formed from the Latin mons oliveti, the mount of the olive grove. David had his head covered. This was a sign of grief among the Persians, Egyptians, and Romans, as well as the Hebrews, (for whom see Eze_24:17) it being originally a natural movement to conceal an outburst of tears. So we in great sorrow bury our faces in our hands. In this mark of mourning all joined, but David added the going barefoot as a sign of deeper humiliation. According to the Jewish Midrash, it was upon the Mount of Olives that David composed the third psalm. More probably it was at the fords of the Jordan, after David, wearied with the fatigues of the march, had enjoyed a short refreshing slumber, and while he was waiting for his two young friends, that he comforted himself by this outpouring of his heart to God.

David"s tears or Olivet.

1. What a scene of fallen greatness and bitter grief is here depicted! Hewho yesterday reigned in Jerusalem, as the anointed (Messiah) of Jehovah, is today a homeless fugitive (ver. 20), toiling up the ascent of Olivet, in deep humiliation and undisguised sorrow, with head covered (2Sa_3:31, 32 19:4) and feet bare; accompanied by stern warriors and tender women and children, all, like himself, with covered heads "going and weeping." It is "as one long funeral procession of men wailing over the fall of all their hopes" (Plumptre).

2. What an instance of moral excellence and overcoming faith is hereafforded! "The greatness of David did not depend on his royal state; it was within his lofty soul and inseparable from his commanding character" (Milman). He is considerate, generous (ver. 19), submissive (ver. 26), prayerful (ver. 31), grateful, (2Sa_16:4) forbearing, (2Sa_16:10) and hopeful. (2Sa_16:12) His suffering manifests his sincerity, his outward shame his inward worth; and "out of the depths" of his trouble he rises to the loftiest elevation (Psa_130:1 Psa_84:6; 2Sa_23:13, 2Sa_23:14; Hos_2:15)

3. What an outline is here furnished of the ideal representation, given by psalmist and prophet, of the suffering Servant of Jehovah, (Ps 22 Isa 53) and fully realized in him who, on the same spot, a thousand years afterwards, wept over the sinning and perishing city! "And when he was come near," etc.. (Luk_19:41-44 Luk_23:27-31) Consider

I THE SORROWS OF DAVID. Why did he weep? Not so much on account of his exile, privation, etc., as on account of:

1. The grievous transgressions which he had formerly committed, (Psa_39:12 Psa_6:6) and which were now brought afresh to remembrance. "My sin is ever before me.

1. The ungrateful treatment which he received, from his son whom he tenderly loved, (2Sa_16:11) from his subjects whom he faithfully served, from his adversaries who hated him "wrongfully" and "without a cause". (Psa_69:3-5) Neither his former transgressions nor his recent defects justified rebellion against his authority as king. Indeed, his personal piety and theocratic policy made him to many an object of hatred and reproach; and in him the Divine King of Israel himself was

2. despised. (Psa_5:10 Psa_22:8 Psa_42:3 Psa_69:7, Psa_69:9, Psa_69:20) "Though David suffered for his many sins, he had yet through penitence already obtained forgiveness of sins. Thus he was the righteous sufferer, who could appeal to God for the purity of his heart and the holiness of his cause" (Erdmann).

3. The national calamity which he beheld the distress of "all the people that was with him" (ver. 23), the distracted condition of the country, the ruin which thousands would, bring upon themselves: filling him with commiseration: (1Sa_15:35 Psa_119:136)

4. The Divine displeasure which he experienced against his sin and the sins of the people; regarding this calamity as a sign thereof, enduring it in common with them, and bearing it, as far as possible, in his own person. (2Sa_24:17) "Behold, and see if there be any sorrow like unto my sorrow," etc. (Lam_1:12; Jer_9:1) "When I fall I shall arise," etc. (Mic_7:8, Mic_7:9; Psa_31:5)

II THE SORROWS OF CHRIST; arising from:

1. His relation to a sinful race, whose nature he assumed and among whom he dwelt, "yet without sin;" the suffering "which a pure and holy nature must feel from the mere contiguity of evil; and the reflected and borrowed shame and pain which noble natures feel for the sins of those with whom they are closely connected" (Caird).

2. His rejection by the world, which he came to save; being reproached, persecuted, betrayed, deserted, condemned, and crucified; and thus made the victim of human wickedness. His righteousness and love, his Divine dignity, as the Son of God, the King Messiah, (2Sa_7:16) rendered his treatment peculiarly sinful, and reveals the sin of men in its true light.

3. His compassion for human misery loss, suffering, bondage, death, in the present and the future; the necessary fruit of human sin (Joh_11:35; Luk_13:34, Luk_13:35)

4. His endurance of Divine abandonment to the power of darkness and (Psa_22:1; Luk_22:44; Mar_15:34; Heb_5:7) wherein (without the sense of personal guilt and remorse) he gathered into his experience all the griefs endured by the servants of God in all ages from and for transgressors, and all the woes of humanity arising from alienation from God; and whereby, in unfaltering trust and entire self devotion, he fulfilled the Father"s will, overcame sin, death, and hell, and "became unto all them that obey him the Author of eternal salvation." "The chastisement was laid upon him for our peace; and through his stripes we were healed" (Isa_53:5, Isa_53:10; Psa_22:8, Psa_22:16, Psa_22:18, Psa_22:24-31)

III THE SORROWS OF THE CHRISTIAN. For everyone who follows Christ must tread the path of sorrows (not only such as are natural, bat such as are spiritual and Divine), on account of:

1. The manifold sins of which he has been guilty against the Lord. (Mat_5:4)

We have not time to mourn. The worse for us. He that lacks time to mourn lacks time to mend; Eternity mourns that. ("Philip van Artevelde.")

2. The evil effects wrought thereby in himself and others.

Weep not for broad lands lost; Weep not for fair hopes crost; Weep not when limbs wax old; Weep not when friends grow cold; Weep not that death must part Thine and the best loved heart; Yet weep, weep all thou can Weep, weep, because thou art A sin-defiled man. (Trench.)

3. The sinful opposition of men to Christ, his kingdom, and his people; unbelief, enmity, and persecution; the effects of which he shares with his Lord and for his sake (Joh_16:33; 1Pe_4:13; Col_1:24) "For many walk, of whom I told you often, and now tell you even weeping," etc.. (Php_3:18)

4. The miserable condition and gloomy prospects of the impenitent. He mourns over them "with many tears" (Act_20:19, Act_20:31) "in the tender mercies of Jesus Christ", (Php_1:8) and is willing to undergo the greatest sacrifice and suffering for their salvation. (Rom_9:2, Rom_9:3) "If we suffer we shall also reign with him". D. (1Ti_5:12)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Barefoot - In testimony of his deep sorrow, and humiliation and shame for his sins.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

barefoot

wearing no shoes or sandals

his head covered

This is a sign of mourning and shame. AT: "his head covered in mourning" (See: Symbolic Action)

Ahithophel

See how you translated this man's name in 2 Samuel 15:11.

conspirators

people who join together against someone else

please turn Ahithophel's advice into foolishness

David is asking Yahweh to make Ahitohphel's advice foolish and useless. AT: "please let whatever advice Ahithophel gives be foolishness and unsuccessful" (See: Assumed Knowledge and Implicit Information)

translationWords

Mount of Olives

Absalom

pray

Yahweh

turn

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The heights of Mount Olives. On Mount Olives.

Was covered. "Covered" in the manner of mourners.

Covered. [Yonasan translates:] "Covered."

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.