TRV
Translation
American Standard Version
And the king said unto him, Go in peace. So he arose, and went to Hebron.
World English Bible Messianic
The king said to him, “Go in peace.” So he arose, and went to Hebron.
Young's Literal Translation
And the king saith to him, `Go in peace;' and he riseth and goeth to Hebron,
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In the KJVVerse 8,399 of 31,102
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Commentary on 2 Samuel 15 verses 7–12
7 ¶ And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.
9 And the king said unto him, Go in peace. So he arose, and went to Hebron.
10 But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.
11 And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.
12 And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
We have here the breaking out of Absalom's rebellion, which he had long been contriving. It is said to be after forty years, Sa2 15:7. But whence it is to be dated we are not told; not from David's beginning his reign, for then it would fall in the last year of his life, which is not probable; but either from his first anointing by Samuel seven years before, or rather (I think) from the people's desiring a king, and the first change of the government into a monarchy, which might be about ten years before David began to reign; it is fitly dated thence, to show that the same restless spirit was still working, and still they were given to change: as fond now of a new man as then of a new model. So it fell about the thirtieth year of David's reign. Absalom's plot being now ripe for execution,
I. The place he chose for the rendezvous of his party was Hebron, the place where he was born and where his father began his reign and continued it several years, which would give some advantage to his pretensions. Every one knew Hebron to be a royal city; and it lay in the heart of Judah's lot, in which tribe, probably, he thought his interest strong.
II. The pretence he had both to go thither and to invite his friends to him there was to offer a sacrifice to God, in performance of a vow he had made during his banishment, Sa2 15:7, Sa2 15:8. We have cause enough to suspect that he had not made any such vow; it does not appear that he was so religiously inclined. But he that stuck not at murder and treason would not make conscience of a lie to serve his purpose. If he said he had made such a vow, nobody could disprove him. Under this pretence, 1. He got leave of his father to go to Hebron. David would be well pleased to hear that his son, in his exile, was so desirous to return to Jerusalem, not only his father's city, but the city of the living God, - that he looked up to God, to bring him back, - that he had vowed, if he were brought back, to serve the Lord, whose service he had hitherto neglected, - and that now, being brought back, he remembered his vow, and resolved to perform it. If he think fit to do it in Hebron, rather than in Sion or Gibeon, the good king is so well pleased with the thing itself that he will not object against his choice of the place. See how willing tender parents are to believe the best concerning their children, and, upon the least indication of good, to hope, even concerning those that have been untoward, that they will repent and reform. But how easy is it for children to take advantage of their good parents' credulity, and to impose upon them with the show of religion, while still they are what they were! David was overjoyed to hear that Absalom inclined to serve the Lord, and therefore readily gave him leave to go to Hebron, and to go thither with solemnity. 2. He got a good number of sober substantial citizens to go along with him, Sa2 15:11. There went 200 men, probably of the principal men of Jerusalem, whom he invited to join with him in his feast upon his sacrifice; and they went in their simplicity, not in the least suspecting that Absalom had any bad design in this journey. He knew that it was to no purpose to tempt them into his plot: they were inviolably firm to David. But he drew them in to accompany him, that the common people might think that they were in his interest, and that David was deserted by some of his best friends. Note, It is no new thing for very good men, and very good things, to be made use of by designing men to put a colour upon bad practices. When religion is made a stalking-horse, and sacrifice a shoeing-horn, to sedition and usurpation it is not to be wondered at if some that were well affected to religion, as these followers of Absalom here, are imposed upon by the fallacy, and drawn in to give countenance to that, with their names, which in their heart they abhor, not having known the depths of Satan.
III. The project he laid was to get himself proclaimed king throughout all the tribes of Israel upon a signal given, Sa2 15:10. Spies were sent abroad, to be ready in every country to receive the notice with satisfaction and acclamations of joy, and to make the people believe that the news was both very true and very good, and that they were all concerned to take up arms for their new king. Upon the sudden spreading of this proclamation, "Absalom reigns in Hebron," some would conclude that David was dead, others that he had resigned: and thus those that were in the secret would draw in many to appear for Absalom, and to come into his assistance, who, if they had rightly understood the matter, would have abhorred the thought of it, but, being drawn in, would adhere to him. See what artifices ambitious men use for the compassing of their ends; and in matters of state, as well as in matters of religion, let us not be forward to believe every spirit, but try the spirits.
IV. The person he especially courted and relied upon in this affair was Ahithophel, a politic thinking man, and one that had a clear head and a great compass of thought, that had been David's counsellor, his guide and his acquaintance (Psa 55:13), his familiar friend, in whom he trusted, who did eat of his bread, Psa 41:9. But, upon some disgust of David's against him, or his against David, he was banished, or retired from public business, and lived privately in the country. How should a man of such good principles as David, and a man of such corrupt principles as Ahithophel, long agree? A fitter tool Absalom could not find in all the kingdom than one that was so great a statesman, and yet was disaffected to the present ministry. While Absalom was offering his sacrifices, in performance of his pretended vow, he sent for this man. So much was his heart on the projects of his ambition that he could not stay to make an end of his devotion, which showed what his eye was upon in all, and that it was but for a pretence that he made long offerings.
V. The party that joined with him proved at last very considerable. The people increased continually with Absalom, which made the conspiracy strong and formidable. Every one whom he had complimented and caressed (pronouncing his matters right and good, especially if afterwards the cause went against him) not only came himself, but made all the interest he could for him, so that he wanted not for numbers. The majority is no certain rule to judge of equity by. All the world wondered after the beast. Whether Absalom formed this design merely in the height of his ambition and fondness to rule, or whether there was not in it also malice against his father and revenge for his banishment and confinement, though this punishment was so much less than he deserved, does not appear. But, generally, that which aims at the crown aims at the head that wears it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Samuel 15:9 records King David's unsuspecting permission for his son Absalom to depart for Hebron. This seemingly innocuous moment, however, marks a tragic turning point in Israel's history, as Absalom's request to fulfill a religious vow was a meticulously crafted deception designed to mask his true intention: to launch a full-scale rebellion and usurp his father's throne. David's trusting words, "Go in peace," unwittingly set in motion a period of profound national turmoil and deep personal anguish for the king, highlighting the devastating consequences of ambition and betrayal within the royal family.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with Irony, particularly in David's utterance, "Go in peace." This common blessing, intended to convey well-wishes for safety and well-being, stands in stark contrast to Absalom's true intentions, which were to ignite war, turmoil, and profound distress for David and the kingdom. This creates a tragic sense of dramatic irony, as the reader is acutely aware of Absalom's deceit while David remains tragically oblivious. Furthermore, the verse employs Foreshadowing, where the seemingly innocuous departure of Absalom to Hebron subtly but powerfully hints at the immense conflict, suffering, and national division that will soon engulf David's household and the entire nation. The choice of Hebron itself functions as potent Symbolism, representing both the historical legitimacy of David's reign (as his first capital) and the rebellious usurpation of that very authority by Absalom, aiming to dismantle David's kingdom from its very foundations.
THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of Absalom's rebellion, initiated in this verse, serves as a profound theological commentary on the nature of sin, its far-reaching consequences, and the painful reality of human betrayal. David's personal sins, particularly his adultery with Bathsheba and the murder of Uriah, had been prophesied by Nathan to bring "the sword" upon his house (2 Samuel 12:10). Absalom's deceitful rise to power is a direct outworking of this divine judgment, demonstrating that even a king after God's own heart is not exempt from the painful repercussions of unconfessed or unaddressed sin within his family and kingdom. The story underscores the biblical theme that appearances can be deceiving, and that true peace (shalom) is often undermined by unchecked ambition and a lack of spiritual discernment. It calls believers to a deeper understanding of the human heart's capacity for treachery and the constant need for vigilance and wisdom in discerning intentions.
REFLECTION AND APPLICATION
The tragic irony of 2 Samuel 15:9 compels us to reflect deeply on the nature of trust, betrayal, and the often-hidden motives behind seemingly innocent actions. David's trusting nature, while admirable in its purity, proved vulnerable to Absalom's calculated deceit. This serves as a sobering reminder that not all who speak words of peace harbor peaceful intentions. For believers, this passage highlights the critical importance of spiritual discernment, urging us to look beyond superficial appearances and to prayerfully seek wisdom in our relationships and decisions. It also confronts us with the painful reality of betrayal, reminding us that even within families or close communities, the seeds of ambition and resentment can sprout into devastating conflict. We are called to examine our own hearts for any hidden motives, to cultivate genuine integrity, and to be prepared for the consequences that arise when trust is broken or ambition is left unchecked by righteousness. This narrative encourages us to pray for discernment, to guard our hearts, and to seek reconciliation rooted in truth, not just outward appearance.
Questions for Reflection
FAQ
Why was Hebron chosen by Absalom as the base for his rebellion?
Answer: Absalom's choice of Hebron was highly strategic and symbolic. Firstly, Hebron was David's original capital, where he was first anointed king over Judah (2 Samuel 2:1-4). This historical connection lent a sense of legitimacy to Absalom's claim, suggesting a return to older traditions or a challenge to Jerusalem's relatively newer status as the capital. Secondly, Hebron was a major city in the territory of Judah, Absalom's own tribe, allowing him to tap into tribal loyalties and potential grievances against David's centralized rule in Jerusalem. Its location also offered a degree of separation and a defensible position from which to launch his coup, making it an ideal staging ground for a popular uprising that could quickly gain momentum.
What is the significance of David saying "Go in peace"?
Answer: David's utterance, "Go in peace" (lekh leshalom), is a common Hebrew blessing for safe travel and well-being, reflecting a sincere fatherly wish. Its significance in this context is deeply ironic and tragic. David, unaware of Absalom's true, treacherous intentions, bestows a blessing of peace upon a journey that is designed to bring war, chaos, and profound distress to his family and kingdom. This phrase highlights David's unsuspecting trust and Absalom's profound deceit, underscoring the chasm between the king's genuine desire for his son's welfare and Absalom's calculated ambition to usurp the throne, ultimately leading to anything but peace. The blessing becomes a poignant symbol of David's innocent vulnerability in the face of his son's calculated betrayal.
CHRIST-CENTERED FULFILLMENT
The narrative of Absalom's betrayal of David, initiated in 2 Samuel 15:9, serves as a poignant foreshadowing of the ultimate betrayal experienced by the true King, Jesus Christ. Just as David, a king after God's own heart, was betrayed by his beloved son, so too was Christ betrayed by one of His own disciples, Judas Iscariot (John 13:21). David's trusting "Go in peace" to Absalom, who intended war, finds its parallel in Christ's profound suffering at the hands of those He came to save, even as He offered them the ultimate peace. Unlike David, who was momentarily deceived, Jesus perfectly discerned the hearts of men, yet willingly submitted to the betrayal for the sake of God's redemptive plan (John 6:70-71). Absalom's ambition led to a kingdom of strife and a false peace, but Christ, the true "Prince of Peace" (Isaiah 9:6), establishes a kingdom not through rebellion and deceit, but through self-sacrifice and truth. His peace is not a superficial absence of conflict but a profound, holistic shalom that reconciles humanity to God and offers true rest for the soul (John 14:27). Thus, Absalom's tragic path underscores the necessity of Christ's perfect kingship, which brings genuine peace and eternal reconciliation, fulfilling what no earthly king, however righteous, could fully achieve.