2 Samuel 10:11-12

If the Syrians be too strong for me, then thou shalt help me.

Pious patriotism

I. Mutual helpfulness. As occasion demands, says Joab, you will help me, or I will help you. Now, this is a word for us all. God has so ordained that we are mutually dependent on one another; and I hardly know which of the two is worse, the self-conceit of the man who imagines he can stand alone, or the selfishness of the man who has no instinctive desire to help his neighbour when in trouble. Why, away from religion altogether, it is our duty both to lean and to carry; for it, is seldom indeed that there is not a stronger than ourselves, who can render us aid; and equally seldom that there is not s feebler than ourselves, to whom we may do a service. Too often the sentiment of the world is, “every man for himself”--the survival, If not of the fittest, at least of the strongest. Let the bold and lithe push to the front, and the weak go to the wall. There is a great deal of this in business, as some of you well know; certain men, elbowing and driving forward, not caring whom they push over or trample under their feet, if only they are successful themselves. The result is that many a good, able worthy fellow, simply because he has not the audacity, the impudence, of others, is left behind and gets disheartened. Now it is here that Christian principle should come in, balancing and regulating the various elements at work, giving confidence to the weak and-generosity to the strong, and so securing the largest amount of success and happiness.

II. Manly heroism, “Be of good courage, and let us behave ourselves valiantly.” Never on field of battle did officer shout across to brother officer s nobler sentiment. The army has indeed, produced lame grand men, heroes in the truest sense of the world. But I would not for a moment wish to convey the impression that heroes are confined to campaigns and battlefields. I venture to assert that in the commonest spheres of civil and prosaic life may be found instances of an equally noble; though less showy, heroism. There are heroes of the workshop, of the counter, of the office, of the market-place, on whose courage may be put as severe a strain as though they stood upon the field of battle, amid the glitter of cold steel and the rattle of musketry. When a man has to fight with poverty, with losses, with bad debts, with disappointments, with temptations: and still keeps his head to the wind, battles on bravely, refuses to knock under, vows still to “trust in God and do the right,” I say, though he has no epaulettes on his shoulders, nor medals on his breast, he is as truly s man and a hero as though he had stormed a citadel. “Be of good courage, and let us behave ourselves,” would be an excellent motto for the employees in many a London establishment. You want the “courage” of your principles, and then no fear of your “behaviour.” When a man’s life is dominated by the one aim, not to make money, not to find idle pleasure, but to please his Master in heaven, it is wonderful how much respect he commands, and how much pure inward happiness he enjoys.

III. True patriotism. Listen again to General Joab: “Be of good courage, brother, and let us behave ourselves valiantly for our people, and for the cities of our God.” Now you will notice the motive which he adduced. Bravo! ye sons of Zeruiah! “God and our country” was their cry. It was no empty, silly Jingo shout, like that which we have heard in our own day from a hysteric rabble that clamour for glory, but would turn tail with the first shot that whizzed about their ears; it was a call to action and to danger, impelled by love to Israel, and to Israel’s God. Sirs, patriotism is one of the noblest sentiments that can occupy the human breast; but there is no patriotism so pure and disinterested as that which is kindled at the altar of love to God. Never was there a more remarkable instance of it than the dauntless British officer to whom I have already adverted. Self-negation characterised his whole career. After all his great work in China, General Gordon left the country as poor as he entered it, having refused all rewards. When a sum of £10,000 was forwarded to him by the Emperor, he divided it all amongst his troops. On his arrival in England he declined every honour, preferring to bury himself in obscurity. The very medals that were showered upon him he put no value upon, and would even have them melted down to provide relief for those who were in want. Genuine pity. “And let the Lord do that which is good in His sight.” I do not venture to say that Joab was a saint, nor would I like to answer for many things which he did: but on this occasion, certainly, his conduct and language were admirable, and worthy of imitation. “Abishai,” he seems to say, “you and I shall do our best, and leave the issue with God. We cannot command success, but we can do our duty, and leave the result in higher hands than our own.” It is a fine thing to see a God-fearing soldier. It is an interesting feature of our time that there is in the British army a very considerable amount of deep and unaffected piety. Some of our highest officers, some of our most distinguished generals, both abroad and at home, are real men of God. They are none the less, but all, the more, valuable as soldiers. They have more pluck and less fear than the others A man is all the braver soldier for being a Christian. When true piety is engrafted on a fearless and gallant nature, it forms a splendid character. For a noble and beautiful Christianity, commend me to a converted soldier. “General Gordon,” says one of the morning papers, “is not a man whose actions or whose fortunes can be estimated by the ordinary standard to which human affairs are submitted. His singularly pure and lofty character impresses every one with whom he is brought into contact. He believes himself to be always fulfilling a mission from a higher authority than any earthly government. A man of this heroic mould, who combines no small share of worldly wisdom with the integrity of a saint and the simplicity of a child, may walk securely in places where any other foot would slip. But, on the other hand, General Gordon would march quietly on to what he knew was certain destruction, if he believed that to do so was his duty.” (J. Thain Davidson, D. D.)

Mutual helpfulness--great need of society

The true and only cure for the misery and discontent that exist in our country seems to me to lie in the personal and regular communion of the better with the worse--man with man--until each Christian, like his Saviour, becomes one with those who are to be saved; until he can be bone of their bone, sympathise, teach, weep, rejoice, eat and drink with them as one with them in the flesh. The world will not believe because it cannot see that Christianity is true, by seeing its reality in the marvellous oneness of Christ and His people. (Norman McLeod, D. D.)

Mutual aid

A book has been published, written by Prince Kropotkin on “Mutual Aid,” in which he maintains that there is far more evidence in nature of “mutual aid” than of “the ruthless struggle of each against all.” He makes out a very strong case for the statement “that mutual aid between members of the same species has had much more to do with their survival than selfish struggle.” We recognise at once that a world evolved by means of the struggle of each against all. Prince Kropotkin maintains that care for others is at the very heart of things; the world has been built on this principle. The late Professor Drummond recognised “the struggle for the life of others” in the world, and he tried to reconcile this with Darwin’s “struggle for existence” or for one’s own life, by suggesting that the altruisic principle appeared with the mother in her concern for her offspring. Kropotkin denies this, and produces a wonderful mass of evidence to show that the struggle for the life of others is a natural instinct implanted in nature herself. God did not merely work up to it in motherhood: He based all progress upon it. (David Waiters.)

Joab’s soldierly qualities

Danger woke the best of Joab. Fierce and truculent as he often was, he had hero’s metal in him, and in that dark hour he flamed like a pillar of light. His ringing words to his brother as they parted, not knowing if they would ever meet again, are like a clarion call. They extract encouragement out of the separation of force, which might have depressed, and cheerily pledge the two divisions to mutual help. What was to happen, Joab, if the Syrians were too strong for thee, and the Ammonites for Abishai? That very possible contingency is not contemplated in his words. Rash confidence is unwise, but God’s soldiers have a right to go into battle not anticipating utter defeat. Such expectation is apt to fulfil itself, and, on the other hand, to believe that we shall conquer goes a long way towards making us conquerors. Does not Joab’s pledge of mutual help carry in it a lesson applicable to all the divisions of God’s great army? In the presence of the coalition of evil, is not the separation of the friends of good madness? When bad men unite, should not good men hold together? The defeat or victory of one is the defeat or victory of all. We serve under the same banner, and, instead of shutting up our sympathies within the narrow limits of our own regiment, and even having a certain satisfaction at the difficulties which another has got into, we should feel that if “one member suffer, all the members suffer with it,” and should be ready to help all our fellow-soldiers who need help. Self-preservation as well as comradeship, and, above all, loyalty to Him for whom we fight, should lead to that; for, if Abishai is crushed, Joab will be in sorer peril. (A. Maclaren, D. D.)

Bond of union

The old Theban regiments fought with such desperation upon the field or battle because it was the principle of Theban military science that those who stood next each other in the rank should always, if possible, be bosom friends. Let us, in our great battle of life, learn the secret of affection and mutual trust. (David Walters.)