SpringhillGNV's Presentation Group
Wednesday, October 14th, 2026
  • 2 Samuel 8:1–15 HCSB
    1 After this, David defeated the Philistines, subdued them, and took Metheg-ammah from Philistine control. 2 He also defeated the Moabites, and after making them lie down on the ground, he measured them off with a cord. He measured every two cord lengths of those to be put to death and one length of those to be kept alive. So the Moabites became David’s subjects and brought tribute. 3 David also defeated Hadadezer son of Rehob, king of Zobah, who went to restore his control at the Euphrates River. 4 David captured 1,700 horsemen and 20,000 foot soldiers from him, and he hamstrung all the horses and kept 100 chariots. 5 When the Arameans of Damascus came to assist King Hadadezer of Zobah, David struck down 22,000 Aramean men. 6 Then he placed garrisons in Aram of Damascus, and the Arameans became David’s subjects and brought tribute. The Lord made David victorious wherever he went. 7 David took the gold shields of Hadadezer’s officers and brought them to Jerusalem. 8 King David also took huge quantities of bronze from Betah and Berothai, Hadadezer’s cities. 9 When King Toi of Hamath heard that David had defeated the entire army of Hadadezer, 10 he sent his son Joram to King David to greet him and to congratulate him because David had fought against Hadadezer and defeated him, for Toi and Hadadezer had fought many wars. Joram had items of silver, gold, and bronze with him. 11 King David also dedicated these to the Lord, along with the silver and gold he had dedicated from all the nations he had subdued — 12 from Edom, Moab, the Ammonites, the Philistines, the Amalekites, and the spoil of Hadadezer son of Rehob, king of Zobah. 13 David made a reputation for himself when he returned from striking down 18,000 Edomites in the Valley of Salt. 14 He placed garrisons throughout Edom, and all the Edomites were subject to David. The Lord made David victorious wherever he went.1 15 So David reigned over all Israel, administering justice and righteousness for all his people.
    Main idea:God-given victory reaches its proper purpose when success is credited to God, resources are consecrated to God, and authority is exercised justly for God’s people.
    Sermonic center: “The strongest proof of God’s blessing is not merely that we win battles, but that we steward the victory righteously.” This teaching emphasis calls us to examine stewardship; it is not an infallible test of another person’s standing before God.
    Learning aim: Explain how divine preservation, consecration, and righteous administration belong together, and identify a concrete change in how we acquire, hold, or exercise responsibility.

    Introduction

    Kingdom Through Victory • 2 Samuel 8:1–15
    Church, what should happen after a victory? That is the question we bring to this passage. Second Samuel 8 opens with David subduing opposing powers, but it closes with David administering judgment and justice to his people. Between those scenes, the narrator repeatedly credits the Lord with preserving David and describes the king dedicating valuable resources to Him. That movement gives us a searching way to examine success. We must ask what an achievement makes possible, what responsibilities it creates, and whose lives will be affected by the way we use it. The celebration of a victory should lead us into the stewardship of its consequences (2 Samuel 8:1–15).
    To understand these victories, we must remember the promise that precedes them. In chapter 7, God reminds David that He brought him from tending sheep, accompanied him, and cut off his enemies; He then promises to establish David’s house and kingdom. Chapter 8 must be read within that covenant setting. David’s accomplishments do not make him independent of the Lord who established him. Nor does divine preservation place every royal decision beyond moral examination. God’s covenant promise itself includes discipline for wrongdoing. The theological question is therefore more demanding than whether David possesses power: how will the king exercise power under the authority of the God who gave him his place? (2 Samuel 7:8–16; 8:6, 14–15).
    Tonight, we will follow the text through three movements: victory received from God, victory’s resources returned to God, and victory expressed in righteous rule. Our application must respect the difference between David’s military kingship and the church’s calling under Jesus Christ. We are not given this chapter as permission to conquer people or as a promise that every undertaking will prosper visibly. We are invited to examine our dependence, our possessions, and our responsibilities in light of Scripture. What is now in our hands, and what will faithfulness require us to do with it? Christ’s victory over death grounds our hope; steadfast service is the response to which His victory calls us (2 Samuel 8:6, 11, 15; John 18:36; 1 Corinthians 15:54–58).

    I. Victory Is Received From God - 2 Samuel 8:1–6

    The opening verses report David’s victories over the Philistines, Moab, and Hadadezer, followed by the defeat of the Syrians who come to Hadadezer’s aid. Yet the narrator does more than record the expanding reach of a king. Verse 6 supplies the interpretive center: “And the LORD preserved David whithersoever he went.” That declaration recalls God’s earlier account of being with David and cutting off his enemies. David acts, but David is not the ultimate explanation of David. Read together, the chapters present divine promise and human activity without allowing the king to claim independence from the God who established him. Our labor may be real without making our lives self-made (2 Samuel 7:8–9; 8:1–6; 1 Corinthians 15:10).
    At the same time, careful reading refuses to turn preservation into blanket moral approval. Verse 2 describes the killing of measured groups of Moabites without supplying an explicit divine command for that particular action. We must not invent its justification. Likewise, David’s disabling of captured horses can be compared with Deuteronomy’s restriction on royal accumulation of horses, but Samuel does not state David’s motive. These distinctions matter: a narrative can attribute victory to God without declaring every act of the victorious person exemplary. Christian application must also pass through Christ’s teaching about His kingdom and the apostles’ account of spiritual conflict. We are called to resist evil without treating human beings as territory to seize (2 Samuel 8:2, 4–6; Deuteronomy 17:16; John 18:36; Ephesians 6:10–12).
    Section synopsis
    This movement locates David’s victories within the Lord’s covenant care while preserving the reality of David’s decisions and responsibility. The theological lesson is dependence without passivity, and the interpretive discipline is gratitude without moral carelessness. For believers, the corresponding practice is to work faithfully, examine our methods, and refuse to measure God’s faithfulness solely by visible outcomes. Hebrews includes both deliverance and suffering within its account of faithful lives; Paul locates enduring victory in Christ’s defeat of death. Faithfulness cannot be reduced to a favorable result (2 Samuel 8:1–6; Hebrews 11:32–40; 1 Corinthians 15:54–58).
    1. Examine the methods before celebrating the outcome. Take one achievement you regard as a blessing and examine how it was obtained. Was anyone misled, pressured, or denied what was owed? Do not use the favorable result to close the moral inquiry. If the method was wrong, name the wrong without hiding behind the usefulness of the result. This applies the distinction between God’s providential work and His commands; it does not pronounce an unprovided verdict on David’s motives. Better a smaller gain with integrity than a larger gain used to silence your conscience (Deuteronomy 8:17–18; Proverbs 16:8; Romans 3:8; Romans 6:1–2; James 4:17).
    Proverbs 16:8 “8 Better is a little with righteousness Than great revenues without right.”
    2. Surrender an advantage that requires disobedience. Identify one form of leverage you could use but should not: confidential information used for personal gain, a relationship used to bypass a fair process, or someone’s dependence used to secure agreement. Decide what you will refuse before the next opportunity arises. David’s handling of horses raises a question about the limits of power, although his motive is unstated. The wider canon makes the application explicit: usefulness does not make every instrument lawful. Ask, “What must I refuse to become in order to get what I want?” (Deuteronomy 17:16–17; Psalm 20:7; Proverbs 16:19; Matthew 4:8–10; Romans 13:10).
    Proverbs 16:19 “19 Better it is to be of an humble spirit with the lowly, Than to divide the spoil with the proud.”
    3. Stop treating another believer’s difficulty as a verdict from God. When someone’s work is slow, their opportunity closes, or their faithful service goes unrecognized, resist assigning a spiritual cause you cannot know. Replace the verdict with a truthful question: “What is the faithful responsibility before you now, and how may I help you carry it?” Scripture’s accounts of faithful suffering keep us from making David’s campaign results the expected experience of every believer. This action calls for restraint in our speech, not an explanation of another person’s hardship (Job 42:7; John 9:1–3; 1 Corinthians 4:5; Hebrews 11:35–40; 1 Peter 4:19).
    Job 42:7 “7 And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.”
    4. Make an honest report of how you were blessed to accomplish your achievements. Before your next report or testimony, distinguish your own work from the labor of others and from circumstances you did not control. Name collaborators accurately; do not use “God did it” to erase the people through whom help came, and do not use “I did it” to claim sufficiency. This is more than offering thanks. It is correcting the account of agency so that recognition, responsibility, and future expectations rest on truth. Scripture permits vigorous labor while denying the boast that makes the worker the source of all increase (Deuteronomy 8:17–18; 1 Corinthians 3:5–9; 1 Corinthians 4:7; 1 Corinthians 15:10; Philippians 2:12–13).
    1 Corinthians 15:10 “10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.”
    5. Define a faithful outcome before entering a conflict. Be clear about your true adversary Then remove goals that require humiliation or domination. David’s military campaigns are not a script for our personal disputes. Christ’s people must let His teaching govern both what we seek and how we seek it. The question becomes, “Can I obey the Lord here even if I cannot control the other person’s response?” (Matthew 5:44–45; Romans 12:17–21; 2 Corinthians 10:3–5; Ephesians 6:12; 2 Timothy 2:24–26).
    Ephesians 6:12 “12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

    II. Victory’s Resources Are Returned to God - 2 Samuel 8:7–12

    The narrative now moves from defeated powers to valuable possessions. David brings gold shields to Jerusalem, takes substantial quantities of brass, and receives silver, gold, and brass through Toi’s diplomatic gesture. Toi’s response has an identifiable political setting: Hadadezer had fought against him. Scripture does not require us to pretend that every gift arrives without human interests attached. What it emphasizes is David’s dedication of these resources to the Lord. The movement is from possession to consecration. Something can come into our custody without becoming ours to use however we please (King James Bible, 1769/n.d., 2 Samuel 8:7–12; Psalm 24:1).
    The dedication also places present resources within a purpose extending beyond David’s own reign. God had promised that David’s son would build the house for His name, and the parallel account identifies bronze from these campaigns as material Solomon later used for temple furnishings. David’s resources thus contribute to work another king will carry out. Yet dedication cannot mean that any gain becomes acceptable simply because part of it is donated. The wider canon joins worship to righteousness and rejects offerings used alongside persistent injustice. Faithful stewardship concerns both how resources are obtained and what they are used to accomplish. To consecrate a resource is to bring its use under God’s authority, including purposes larger than our own recognition(King James Bible, 1769/n.d., 2 Samuel 7:12–13; 8:8–12; 1 Chronicles 18:8; Proverbs 21:3; Isaiah 1:11–17).
    Section synopsis
    David’s dedication directs the reader from successful acquisition toward accountable use. Within the larger canon, that movement requires attention to the source of a gift, the conditions attached to it, the responsibilities involved in holding it, and the people its use will affect. Christian generosity begins with belonging to the Lord and takes practical form in honorable administration and willing service. Consecration is not a religious label placed on a possession; it is the surrender of our claim to govern that possession without reference to God(King James Bible, 1769/n.d., 2 Samuel 8:11–12; 2 Corinthians 8:5, 20–21; Romans 12:1–2; 1 Peter 4:10–11).

    Five spiritual actions

    1. Examine the origin of what you offer. Before celebrating a contribution, ask whether it depends on deceit, an unpaid obligation, or another person’s loss through wrongdoing. If you discover a problem, address the underlying wrong instead of treating generosity as compensation for it. Scripture’s rejection of sacrifice used alongside injustice prevents us from separating worship from ethical conduct. In our setting, an impressive offering must never become permission to ignore how the money, influence, or opportunity was obtained. This is an ethical examination, not an accusation against a giver without evidence (1 Samuel 15:21–23; Proverbs 21:3; Isaiah 1:11–17; Amos 5:21–24; Luke 19:8).
    Proverbs 21:3 “3 To do justice and judgment Is more acceptable to the Lord than sacrifice.”
    2. Dedicate your resources to the Lord. Identify something you hold for another person, a ministry, or a shared purpose. Establish a clear account of what was received, its agreed use, and what remains. For a household this might be money collected for a relative’s care; for a ministry it might be materials or funds assigned to an activity. Transparent stewardship protects the purpose and the people involved. God’s ownership does not eliminate human accountability; it makes faithful administration an act of obedience (Psalm 24:1; Luke 16:10–12; 1 Corinthians 4:1–2; 2 Corinthians 8:20–21; 1 Peter 4:10).
    Psalm 24:1 “1 The earth is the Lord’s, and the fulness thereof; The world, and they that dwell therein.”
    3. Receive help without surrendering moral independence. Never take bribes from others that will compromise your moral standing. Can you still tell the truth, apply the same standard, and decline an improper request? Toi’s gift is described within a political relationship; the passage does not call it a bribe. The contemporary action is therefore a canonical application, not an accusation about Toi. Gratitude to a benefactor must not become a private agreement that bends judgment. A gracious refusal can be more faithful than an acceptance that makes obedience negotiable (Exodus 23:8; Deuteronomy 16:19; Proverbs 29:25; Galatians 1:10; James 2:1–4).
    Exodus 23:8 “8 And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.”
    4. Put an unused resource back into the Lord’s service. Select something genuinely available but kept idle: equipment that can be shared responsibly, prepared materials that could help another group, or space reserved without a continuing purpose. Ask the appropriate steward whether it can be released for a verified need. Honor ownership, restrictions, and existing commitments; do not give away what you have no authority to give. The aim is to challenge possession maintained only for the comfort of control. Consecration asks whether keeping something unused is still a faithful use of it (Proverbs 3:27–28; Luke 12:15–21; Acts 4:32–35; 2 Corinthians 8:12–15; 1 John 3:17–18).
    Proverbs 3:27–28 “27 Withhold not good from them to whom it is due, When it is in the power of thine hand to do it. 28 Say not unto thy neighbour, Go, and come again, and to morrow I will give; When thou hast it by thee.”
    5. Support a worthy work that cannot reward your visibility. Choose a concrete contribution to a need without regard to how it will enhance your reputation. It may involve quiet care, an overlooked expense, or sustained service with little public recognition. Evaluate the need and your capacity honestly. Do not demand a photograph, public praise, or access to someone’s story as the price of help. This extends the sermon’s stewardship emphasis by placing the giver’s desire for recognition under examination. Let the recipient’s good, rather than your public image, govern the form of the gift (Matthew 6:1–4; Luke 14:12–14; 2 Corinthians 9:7; Galatians 6:9–10; Hebrews 6:10).
    Hebrews 6:10 “10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.”

    III. Victory Results in Righteous Rule - 2 Samuel 8:13–15

    David gains a name in verse 13, but the narrator repeats the Lord’s preservation in verse 14 before describing judgment and justice in verse 15. Read that sequence carefully: recognition is not allowed to become the final word about kingship. The ending turns our attention to the people governed by the victorious king. “All his people” refers here to Israel; it does not establish that the conquered nations received the same treatment. The stated ideal is comprehensive justice within the people he rules. A king’s reputation must therefore be examined alongside the actual exercise of his responsibility (King James Bible, 1769/n.d., 2 Samuel 8:13–15).
    This conclusion belongs to a wider biblical account of righteous kingship. Psalm 72 links the king’s justice to the protection of the poor and needy. Jeremiah contrasts the pursuit of impressive royal buildings with Josiah’s defense of the poor and needy, associating that conduct with knowing the Lord. The canonical movement reaches its decisive expression in Jesus, who rejects domination as the pattern for His disciples and gives His own life in service. David’s rule supplies a meaningful royal pattern, but his later wrongdoing prevents us from treating him as the flawless realization of it. Christian leadership receives its governing shape from the greater Son of David (King James Bible, 1769/n.d., Psalm 72:1–4, 12–14; Jeremiah 22:13–16; 2 Samuel 12:7–9; Luke 1:32–33; Mark 10:42–45).
    Section synopsis
    The passage’s destination is the righteous administration of responsibility, not merely the enlargement of the king’s name. This is the theological force of the lesson’s central emphasis: victory reaches its proper purpose when its benefits are stewarded justly. It is a call to examine conduct, not an infallible test by which we announce God’s approval or rejection of another person. For the church, the question is whether those affected by our decisions encounter truthfulness, impartiality, and service. The people under our care must be more than spectators at our success (King James Bible, 1769/n.d., 2 Samuel 8:15; Jeremiah 22:15–16; Mark 10:42–45; James 2:1–9).
    1. Make room for a decision to be challenged without retaliation. If you exercise responsibility, explain how someone can raise a concern and who can review it when you are personally involved. In a family, allow a child to explain a misunderstanding without treating every question as defiance. In ministry, avoid making the person whose decision is questioned the only available reviewer. This is an application of hearing carefully and judging impartially, not a procedure specified by 2 Samuel 8. Authority becomes more trustworthy when it remains answerable to truth (Deuteronomy 1:16–17; Deuteronomy 16:19–20; Proverbs 18:13; Proverbs 18:17; James 1:19–20).
    Proverbs 18:17 “17 He that is first in his own cause seemeth just; But his neighbour cometh and searcheth him.”
    2. Repair the loss your mistake caused. Where your decision has wrongly cost someone time, money, opportunity, or reputation, move beyond expressing regret. Ask what an appropriate repair would involve and take responsibility for your part. Return what is owed, correct the record with those who received the false impression, or restore access you wrongly withheld. Do not promise an outcome you cannot control. Scripture’s connection between repentance and restitution presses our application beyond protecting the image of a remorseful leader (Leviticus 6:2–5; Numbers 5:6–7; Proverbs 28:13; Luke 19:8; Ephesians 4:28).
    Ephesians 4:28 “28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.”
    3. Identify who is carrying the hidden cost of your convenience. Before expanding a project or accepting another commitment, ask who will absorb the extra labor, expense, or disruption. Have those people genuinely agreed? Are their limits being honored? A plan may look efficient from the leader’s chair while being burdensome to the person expected to make it work. The prophets’ concern for workers and the New Testament’s instructions about just treatment require us to consider costs borne by people with less power. Do not call an arrangement generous when someone else is being required to pay for it (Deuteronomy 24:14–15; Jeremiah 22:13; Luke 6:31; Colossians 4:1; James 5:4).
    James 5:4 “4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.”
    4. Remove a personal conflict from a judgment you must make. When friendship, family connection, financial interest, or personal resentment affects your impartiality, disclose the conflict to the appropriate people and invite an unconflicted reviewer. You may need to step out of the decision. This is a practical application of impartiality, not a claim that the Bible gives a modern conflict-of-interest policy. The question is whether the person before you can receive a fair judgment when you have something personal to gain or lose. Faithful authority is willing to limit its own discretion (Leviticus 19:15; Deuteronomy 16:19; Proverbs 24:23–25; 1 Timothy 5:21; James 2:1–9).
    1 Timothy 5:21 “21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.”
    5. Include the experience of those with the least influence when assessing success. After a ministry activity or shared project, ask whether the person who could not repay you, the newcomer who knew no one, or the person requiring extra assistance was served with dignity. Do not assume that high attendance or enthusiastic leaders answer that question. Ask for voluntary feedback without making anyone perform gratitude. This applies the royal concern for the vulnerable through Christ’s pattern of service. A report becomes more morally serious when it includes the experience of those least able to improve the leader’s reputation (Psalm 72:12–14; Proverbs 31:8–9; Jeremiah 22:15–16; Luke 14:12–14; Mark 10:42–45).
    Psalm 72:12 “12 For he shall deliver the needy when he crieth; The poor also, and him that hath no helper.”
    Five discussion prompts for small groups
    1. Why does this chapter end with justice rather than a victory celebration? Trace the movement from the Lord’s preservation to dedicated resources and righteous administration. What would be missing if we taught only the military achievements? How should the final verse shape our understanding of the whole passage? (2 Samuel 8:6, 11, 14–15; Psalm 72:1–4; Jeremiah 22:15–16).
    Facilitator guidance: Have participants identify the actual words and actions in the text before making applications. Distinguish what the narrator reports from the contemporary practices we propose in response.
    2. Can a favorable result settle whether our methods were faithful? Consider this hypothetical case: a ministry reports impressive participation, but its promotional claims were exaggerated. What must be celebrated, investigated, corrected, or withheld from celebration? How do divine preservation and moral responsibility belong together? (2 Samuel 8:2, 6; Proverbs 16:8; Romans 3:8; 1 Corinthians 4:5).
    Facilitator guidance: Require the group to examine the actual method rather than excuse it by the result. Avoid claiming that the passage provides a full explanation of the action against Moab.
    3. When does a gift become an attempt to control the recipient? Consider a hypothetical donor who offers needed equipment but expects special treatment for a family member. How could a congregation express gratitude while refusing the condition? How does dedicating a resource to God limit the influence a giver may claim? (2 Samuel 8:9–11; Psalm 24:1; Exodus 23:8; 2 Corinthians 8:20–21; James 2:1–4).
    Facilitator guidance: Do not equate Toi’s diplomatic gift with a bribe. Distinguish the ancient account from the hypothetical application. Ask what should be clarified before acceptance.
    4. What would justice require after a leader’s mistake? Consider a hypothetical scheduling decision that wrongly costs a worker a paid shift. What would repentance look like beyond an apology? Who should review the facts, and what repair could be appropriate? (2 Samuel 8:15; Proverbs 18:17; Luke 19:8; Colossians 4:1; James 5:4).
    Facilitator guidance: Discuss principles without giving legal advice or adjudicating an actual employment dispute. Look for truth, fair hearing, proportionate repair, and responsibility for the effect on the person harmed.
    5. How does Jesus redefine the use of victory and authority? Compare David’s public reputation and administration with Jesus’ teaching about service and His giving of Himself. What would need to change if we evaluated success by the good done for those with less power? Name one practice to change and one outcome you must leave in God’s hands. (2 Samuel 8:13–15; Psalm 72:12–14; Mark 10:42–45; Colossians 2:13–15; 1 Corinthians 15:57–58).
    Facilitator guidance: Keep Christ’s saving work central. Ethical improvement is a response to grace, not the purchase of salvation. Invite one specific commitment rather than agreement with every action in the lesson.
    Closing prayer
    Father, we come before You as people who need Your grace and must answer to Your Word. Keep us from using a title, a result, or a reputation to avoid the truth about ourselves. Where we have confused success with approval, correct our understanding. Where we have pursued a good goal through a wrong method, give us the honesty to confess and the courage to make repair. Do not let the language of worship become a covering for disobedience.
    Teach us to receive without becoming possessive. Help us examine what we acquire, honor what has been entrusted to us, and give without purchasing influence. Free us from the need to be seen in every good thing we do. Make us attentive to people who cannot reward us, and willing to release control when holding it no longer serves a faithful purpose.
    Bring righteousness into the decisions we make at home, at work, and in the church. Give us patience to hear an appeal, humility to acknowledge a conflict, and resolve to repair the harm we have caused. Let those with the least influence experience our care most clearly. We thank You for Jesus Christ, whose saving victory is our hope and whose service teaches us how to carry responsibility. Make our response to Him concrete, sincere, and enduring. In Jesus’ name, amen.
    Notes for careful teaching
    Rest and victory:Rest is explicitly named in 2 Samuel 7:1. Chapter 8 presents victories, tribute, dedication, and administration. Their literary sequence does not by itself establish the exact chronological order of every campaign described.
    The parallel in verse 13: The KJV of 2 Samuel 8:13 names Syrians and attributes the gaining of a name to David; 1 Chronicles 18:12 names Edomites and Abishai. Acknowledge the difference rather than harmonizing it without evidence. The lesson’s argument rests on the repeated preservation statement and verse 15.
    How to use the cross-references: Each spiritual action has five corresponding references. They provide canonical support for the application; they are not five claims that 2 Samuel 8 itself says the same thing. Read Old Testament judicial and royal texts in their original setting before drawing a principle for church or personal conduct. Do not transfer Israel’s military commission or civil penalties to the church.
    References
    King James Bible. (n.d.). Bible Gateway. https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/ (Original work published 1769)
    Primary passage: https://www.biblegateway.com/passage/?search=2+Samuel+8&version=KJV
    Immediate context and parallel: https://www.biblegateway.com/passage/?search=2+Samuel+7&version=KJV and https://www.biblegateway.com/passage/?search=1+Chronicles+18&version=KJV
    This lesson offers original pastoral exposition and canonical application. Scripture quotations use the KJV; hypothetical discussion cases are invented for instruction and are not reports of events at Springhill Church. Session details were supplied by the requester.

      • 2 Samuel 8:1–15HCSB

      • 2 Samuel 8:1–6KJV1900

      • Job 42:7HCSB

      • 1 Corinthians 15:10HCSB

      • Ephesians 6:12HCSB

      • 2 Samuel 8:7–12KJV1900

      • Psalm 24:1HCSB

      • Exodus 23:8HCSB

      • Proverbs 3:27–28HCSB

      • Hebrews 6:10HCSB

      • 2 Samuel 8:13–15KJV1900

      • Proverbs 18:17HCSB

      • Ephesians 4:28HCSB

      • James 5:4HCSB

      • Leviticus 19:15HCSB

      • Psalm 72:12HCSB

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