Berean Studies / Ber06 - Brotherly Kindness (Brotherly Love)

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Single Click a triangle below to see the references CT Russell selected for the associated question. The study questions (with the references) are also included as an attached Adobe PDF file at the bottom of this page.

Show details for 1. What is the ‘new commandment’ given by Christ to his disciples?1. What is the ‘new commandment’ given by Christ to his disciples?

Show details for 2. What is brotherly love?2. What is brotherly love?

Show details for 3. Who are our ‘brethren’?3. Who are our ‘brethren’?

Show details for 4. Why is the manifestation of brotherly kindness so necessary ?4. Why is the manifestation of brotherly kindness so necessary ?

Show details for 5. Is it important that we observe the spirit as well as the form of our Lord's command?5. Is it important that we observe the spirit as well as the form of our Lord's command?

Show details for 6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?

Show details for 7. How is our love for God measured by our love for ‘the brethren’?7. How is our love for God measured by our love for ‘the brethren’?

Show details for 8. Can we fellowship all ‘the brethren’ alike?8. Can we fellowship all ‘the brethren’ alike?

Show details for 9. Should we always expect to have our manifestations of brotherly kindness received in the same spirit?9. Should we always expect to have our manifestations of brotherly kindness received in the same spirit?

Show details for 10. How are the comfort and peace of the Church dependent upon the manifestation of this grace?10. How are the comfort and peace of the Church dependent upon the manifestation of this grace?

Show details for 11. How should brotherly love exercise itself in seeking opportunities for service?11. How should brotherly love exercise itself in seeking opportunities for service?

Show details for 12. How should brotherly love manifest itself ‘in honor preferring one another’?12. How should brotherly love manifest itself ‘in honor preferring one another’?

Show details for 13. How should we ‘consider one another to provoke unto love and to good works’?13. How should we ‘consider one another to provoke unto love and to good works’?

Hide details for 14. How will brotherly love exercise itself in ‘laying down our lives for the brethren’?14. How will brotherly love exercise itself in ‘laying down our lives for the brethren’?
1Jo 3:16; R2343 col. 2 2; R2751 col. 2 4; R2807 col. 2 9 ‘We are to ... ‘; F468 1 and 469

1 John 3:16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

R2343 [col. 2 2]:
The foundation principles of the Christian religion are laid upon these lines, which are the reverse of the world's lines of thought and conduct; namely, that the greatest one in the Church is the one who is the greatest servant, the one who renders most assistance to others. The greatest servant in the Church was the great Head of the Church himself, who gave even his life on our behalf. And those of his followers who desire to be great in the estimation of the Lord and so esteemed of their fellows, are enjoined that they should follow closely in the Master's footsteps, and with humility of heart be ready and seek to lay down their lives for the brethren. (1 John 3:16.) Nor does this mean simply formal service; it means an actual service. Our Lord's sacrifice, we see, was not merely a form or a show of interest and of love: it was the giving of his life as the purchase price for ours. So with us; we are not merely to love one another and to serve one another, in word, in profession, in title (as for instance, the word "minister" signifies servant); but we are to serve one another as we are to love one another, "in deed and in truth."--1 John 3:18.

R2751 [col. 2 4]:
For these reasons we are expecting great things in the way of progress of the truth in the near future. We believe it the duty, as well as the pleasure, of all who have been enlightened of God through the harvest message, to spread the good tidings abroad,--to hand out to famishing brethren the meat in due season which has so strengthened our own hearts. And this seems to be more and more the spirit of the Lord's brethren, as they receive of the Lord's grace and truth and become more and more copies of God's dear Son, and have more and more of his spirit of willingness to serve the brethren, and, as the Apostle suggests, are willing to lay down their lives for the brethren (1 John 3:16)--not literally, but day by day and opportunity by opportunity--willing to sacrifice the comforts and advantages which, to the natural man, go to make up the sum of earthly life and happiness. They take pleasure in renouncing earthly privileges and luxuries, and even some of life's comforts, that they may spend the more of their substance and be the more spent themselves in doing good unto all men, especially to the household of faith, and especially in the higher spiritual good things which they have the inestimable privilege of dispensing as servants of our present Lord.--Matt. 24:45.

R2807 [col. 2 9]:
We are to recognize as "brethren" those who have only the phileo, degree of duty-love, as Paul did when he wrote, "Greet [for me] all that love [phileo], us in the faith" (Titus 3:15); but we are to see to it that we "love the brotherhood" (1 Pet. 2:17) with agape or higher love, which counts not present life precious and to be saved, but gladly lays down life for the brethren--in daily and hourly sacrifices of time and money and all earthly interests on their behalf. --1 John 3:16.

F468 [1] through F469 [1]:
The same thought is again expressed in the words, "We ought also to lay down our lives for the brethren." (1 John 3:16) What a brotherhood is thus implied! Where else could we hope to find such love for the brethren as would lay down life itself on their behalf? We are not now speaking of how the Lord may be pleased to apply the sacrifice of the Church, represented in the "Lord's goat" as a part of the Atonement Day sacrifices.* We merely, with the Apostle, note the fact that, so far as we are concerned, the sacrifice, the laying down of life, is to be done in the main for the brethren--in their service; the service for the world belongs chiefly to the age to come, the Millennium. Under present conditions, our time and talents and influence and means are, more or less, mortgaged to others (the wife or children or aged parents or others depending on us), and we are obligated also to the provision of "things needful," "decent," and "honest in the sight of all men" for ourselves. Hence, we find comparatively little left at our disposal for sacrifice, comparatively little to lay down for the brethren, and this little the world and the flesh and the devil are continually attempting to claim from us, and to divert from the sacrificing to which we have consecrated it.

The Lord's selection of the Church, during this time when evil prevails, is to the intent that surrounding circumstances may prove the measure of the love and loyalty of each to him and his. If our love be cool, the claims of the world, the flesh and the Adversary will be too much for us, and attract our time, our influence, our money. On the other hand, in proportion as our love for the Lord is strong and warm, in that same proportion we will delight to sacrifice these to him--not only to give our surplus of energy and influence and means, laying these down as we find opportunity in the service of the brethren, but additionally, this spirit of devotion to the Lord will prompt us to curtail within reasonable, economical limits the demands of the home and family, and especially of self, that we may have the more to sacrifice upon the Lord's altar. As our Lord was for three and a half years breaking his body, and for three and a half years giving his blood, his life, and only finished these sacrifices at Calvary, so with us: the laying down of our lives for the brethren is in small affairs of service, either temporal or spiritual, the spiritual being the higher, and hence the more important, though he who would shut up his compassion toward a brother having temporal need would give evidence that he did not have the Spirit of the Lord ruling in his heart in any proper degree.

Show details for 15. How should we manifest brotherly kindness toward the weaker brethren?15. How should we manifest brotherly kindness toward the weaker brethren?

Show details for 16. How will brotherly love sympathize with the more demonstrative brethren?16. How will brotherly love sympathize with the more demonstrative brethren?

Show details for 17. How should brotherly kindness deal with the self-seeking ?17. How should brotherly kindness deal with the self-seeking ?

Show details for 18. How will brotherly kindness deal with brethren who lack self- control?18. How will brotherly kindness deal with brethren who lack self- control?

Show details for 19. How should brotherly kindness seek to avoid ‘busy- bodying’?19. How should brotherly kindness seek to avoid ‘busy- bodying’?

Show details for 20. How should brotherly love control the tongue?20. How should brotherly love control the tongue?

Show details for 21. How should brotherly love treat a slanderous report against an elder or other brethren?21. How should brotherly love treat a slanderous report against an elder or other brethren?

Show details for 22. How should the Church exercise brotherly kindness toward those who ‘walk disorderly’?22. How should the Church exercise brotherly kindness toward those who ‘walk disorderly’?

Show details for 23. How should the elders exercise brotherly love in reproving the ‘unruly’?23. How should the elders exercise brotherly love in reproving the ‘unruly’?

Show details for 24. How may we avoid judging one another as individuals ?24. How may we avoid judging one another as individuals ?

Show details for 25. How should brotherly kindness be exercised toward brethren who have doctrinal ‘hobbies’?25. How should brotherly kindness be exercised toward brethren who have doctrinal ‘hobbies’?

Show details for 26. What is the relation between brotherly kindness and ‘the unity of the faith’?26. What is the relation between brotherly kindness and ‘the unity of the faith’?

Show details for 27. How should brotherly kindness deal with serious offenders in the Church?27. How should brotherly kindness deal with serious offenders in the Church?

Hide details for 28. By what rules are ‘false brethren’ to be judged?28. By what rules are ‘false brethren’ to be judged?
See Topical Index of Watch Tower Bible , under ‘ Brethren .’

Hide details for 29. What should be our attitude toward ‘siftings’ among the brethren?29. What should be our attitude toward ‘siftings’ among the brethren?
1Co 11:19; R2386 col. 1 2 to end

1 Cor. 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.

R2386 [col. 1 2 to end]:
But gradually the leads his readers onward and points out to them their low spiritual condition (1 Cor. 3:3), as evidenced by the facts which he cites, saying, "There is amongst you envying and strife and divisions" (a party spirit, dividing themselves under human leadership rather than uniting themselves under Christ, the true and only head). Let it be noted that the Apostle does not accuse the Church at Corinth of what would be termed gross worldly sins, murder, theft, blasphemy, etc., but of the more refined evidences of a wrong condition of heart--a lack of the spirit of love: And yet, as our Lord pointed out, anger, hatred and malice are murder in the heart. Proceeding further, however, he shows that not all of them, but only a part, are in this seriously wrong condition of heart. He adds, therefore (11:18), "I hear that there be divisions amongst you, and I believe it respecting part of you; for there must be also parties amongst you, that they which are approved may be made manifest among you."

Likewise the siftings in progress during this harvest time are not only to separate those whom the Lord disapproves, but are also to make manifest those whom the Lord does approve: and in no way can this matter be more clearly and distinctly noted than in respect to the difference of spirit manifested where there is a division, a sifting, in progress. We do not refer particularly to the difficulty which you mention, of which we have no other knowledge as yet: we are dealing merely with general principles, which seem applicable in every such case. Those who have not yet had a sifting have had special opportunities to grow strong in the knowledge of the truth and in the spirit of it, and when their sifting does come, it probably will be severe in proportion to the blessings previously enjoyed.

We urge, therefore, upon all of the Lord's people, everywhere, that they set their own hearts in order, purging out all the leaven of malice, envy, strife, hatred, evil speaking (incipient murder), and fill every corner and interstice of their nature, so far as possible, with the spirit of the Lord, the spirit of the truth, Love: and that when siftings or separations shall come, they take heed and be not deceived by the Adversary, who always will attempt to put darkness for light, and will not hesitate at misrepresentations, back-biting, evil speaking, slander, etc. And as the Adversary does not hesitate at these, neither do those who become, either knowingly or unknowingly, his agents and tools. Such seem to lose not only their self-respect and sense of propriety and justice and love of truth (which even the world and nominal Christians would have), but in their bitterness of spirit seem to give full testimony respecting which spirit it is that animates them. In these trials and siftings we may be sure that only the one class will come off victors, viz., those who abide under the shadow of the Almighty, trusting in the precious blood, and seeking in all things to be conformed to the image of the Lord, not only in their doctrines, but also in the acts of daily life, and in their words and thoughts. Remember the words of the Apostle Peter, respecting the necessity for putting on the graces of the spirit:--"If ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ."

The duty of the faithful in every case is the same: to hold up the light--to manifest the spirit of the truth and to refuse to tolerate the evil--to reprove it by the Word of the Lord and in a spirit of love and gentle firmness. The sooner all who love evil--anger, malice, hatred, etc.--depart from those who delight to speak the truth in love, the better. As the Apostle suggests of this class-- "They went out from us, because they were not all of us." Let not those who love the truth and have its spirit of love depart; but let them forget not the assembling of themselves together, and so much the more as they see the Day drawing on.

But nothing in the foregoing should be understood to advise the forcing of a breach, or carelessness as to who may "stumble." Quite the contrary, true love of the brethren means patience, long suffering, gentleness, kindness,--willingness to yield to them and accommodate them in anything nonessential--in anything not opposed to the letter or spirit of the truth. For love and faithfulness to God alone takes precedence to love and faithfulness to the brethren. Each, therefore should not only sacrifice his own non-essential preferences (to preserve the unity of the spirit in the bonds of peace), but more: the Apostle declares the proper measure of this love is willingness to "lay down our lives for the brethren."

Only after we have thus done all in our power to preserve unity along Scriptural lines and a rupture is unavoidable, may we regard it as a providential sifting from which good will result. And each should previously carefully and prayerfully scrutinize his own heart and conduct to make sure that not selfishness and vainglory are ruling him, but only love. And when a rupture does occur, each should be careful to avoid any unkind words or acts and looks, which later on might be barriers to hinder the return of any who, seeing the error of their way, might subsequently desire to return to holy fellowship. And such returning ones should be most heartily and joyfully received;--"pulling them out of the fire," etc.

These "siftings" seem to emphasize the Master's words,--"Take heed that no man take thy crown." Our joy at seeing some come into the light of present truth is necessarily modified by the thought that they are probably taking the places in trial of some who have been weighed in the balances and found wanting. "Let us fear," as the Apostle suggests, lest a promise being left us of entering into his rest, any of us should seem to come short of it by losing either the faith or the spirit of the truth: for the loss of either one means soon or later the loss also of the other.

Show details for 30. What should be the attitude of all ‘true sacrificers’ toward each other and toward those who have left 30. What should be the attitude of all ‘true sacrificers’ toward each other and toward those who have left ‘the Holy’?

Hide details for 31. How does brotherly kindness apply ‘the Golden Rule’?31. How does brotherly kindness apply ‘the Golden Rule’?
F376 1, 2; F406 1 to 409; R2667 col. 1 1- 4 and col. 2 1, 2

F376 [1, 2]:
This divine law affects the New Creature's relationship to God. He recognizes the meaning of the expression, "Love the Lord with all thy heart, with all thy mind, with all thy being, with all thy strength." He finds no room for self here, except as self shall be fully in accord with God. This affects his relationship with the brethren, for how could he love God, whom he has not seen (except with the eye of faith), if he does not love the brethren who have God's Spirit and whom he has seen with the natural sight? (1 John 4:20,21) As he learns to consider carefully in his dealings with them, to do for them and toward them as he would that they should do for him and toward him, he finds that it effects a great transformation in life; that this is not at all the rule or law under which he himself and others have been accustomed to live, to think, to act, to speak.

He finds that as he would like brethren to act kindly toward him, and speak gently to him, so he should speak and act kindly and gently to them. As he would like to have them be patient with his imperfections and weaknesses, and to draw the mantle of charity over these human defects, so he should do toward them. He finds that as he would not like to have the brethren speak evil of him, even if the evil were true, so he should be kindly affectioned toward them, and "speak evil of no man," but "do good unto all men," especially to the household of faith. As he would not like to have others expect of him more than he could reasonably do, so he would not expect of others more than they could reasonably do. The same principle would operate also in respect to the world and its affairs. The whole course of life is thus gradually changed; and, as the Apostle suggests, this change comes in proportion as we "behold the glory of the Lord"-- in proportion as we come to appreciate and learn to copy the grandeur of the divine character ruled by this Golden Rule of perfect Justice, coupled with abounding Love.

F406 [1] through F409:
But if to tell uncomplimentary truth is to violate the Law of Love and the Golden Rule, what shall we say of the still more disreputable, still more unlovely, still more criminal habit so common, not only amongst the worldly and nominally Christian, but also among true Christians--that of telling about others disreputable things not positively known to be the truth. Oh shame! shame! that any of the Lord's people should so overlook the Lord's instruction, "speak evil of no man"; and that any but the merest babes and novices in the Law of Love should so misunderstand its message--that any without the most indubitable proofs at the mouth of two or three witnesses, and then reluctantly, should even believe evil of a brother or a neighbor, much less to repeat it--to slander him upon suspicion or hearsay evidence!

We Should Judge Ourselves

"If we would judge ourselves, we should not be judged [punished, corrected of the Lord]." 1 Cor. 11:31

The Golden Rule would surely settle this disposition to "gossip" about others and their affairs. What slanderer wishes to be slandered? What gossip wishes to have his matters and difficulties and weaknesses discussed either publicly or confidentially? The "world" has little else to talk about than gossip and scandal, but the New Creation should preferably be dumb until the love and plan of God have furnished them with the great theme of which the angels sang--"Glory to God in the highest; on earth peace, good will toward men." Then the "words of their mouths and the meditations of their hearts" will be acceptable to the Lord and a blessing to those with whom they come in contact.
The Apostle, commenting upon the tongue, shows that this little member of our bodies has great influence. It may scatter kind words that will never die, but go on and on blessing the living and through them the yet unborn. Or, "full of deadly poison," it may scatter poisonous seeds of thought to embitter the lives of some, and to blight and crush the lives of others. The Apostle says--"Therewith bless [honor] we God, even the Father; and therewith curse [injure] we men,...out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter?" James 3:8-11

"Out of the abundance of the heart the mouth speaketh"; so that when we are gossiping about others, "busybodying" in their affairs, it proves that a large corner of our hearts, if not more, is empty as respects the love and grace of God. This thought should lead us at once to the throne of grace and to the Word for a filling of the Spirit such as the Lord has promised to those who hunger and thirst after it. If, still worse than idle gossiping and busybodying, we have pleasure in hearing or speaking evil of others, the heart condition is still worse: it is overflowing with bitterness--envy, malice, hatred, strife. And these qualities the Apostle declares are "works of the flesh and the devil." (Gal. 5:19-21) Would that we could astound and thoroughly awaken the "New Creation" on this subject; for if ye do these things ye will surely fall, and no entrance will be granted such into the everlasting Kingdom of our Lord and Savior Jesus Christ.

Fitting for the Kingdom leads us in the very opposite direction, as the Apostle Peter declares, "Add to your faith patience, brotherly kindness, love; for if ye do these things ye shall never fall; but gain an abundant entrance into the Kingdom." (2 Pet. 1:5-11) The Apostle James is very plain on the subject and says: "If ye have bitter envyings and strife in your hearts, glory not and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish." (James 3:14,15) Whoever has such a slanderous and bitter spirit has the very reverse of the Spirit of Christ, the holy Spirit, the spirit of Love: let him not lie either to himself or to others--let him not glory in his shame --let him not thus put darkness for light, the spirit of Satan for the Spirit of the Anointed.

Proceeding, the Apostle declares the secret of the confusion and unrest which has troubled the Lord's people at all times, to be in this unclean, only partially sanctified condition of the heart, saying, "where envying and strife is, there is confusion [disquiet, unrest] and every evil work." (James 3:16) If these weeds of the old fallen nature are permitted to grow they will not only be noxious but will gradually crowd out and kill all the sweet and beautiful flowers and graces of the Spirit.

R2667 [col. 1 1-4 and col. 2 1, 2]:
Our sins were covered from the Lord's sight, and we were treated as tho we owed him nothing, by his grace, exercised toward us through Christ Jesus and his atoning sacrifice; and this reckoned forgiveness will be made actual by and by, and the debt entirely canceled, if, according to the New Covenant we have made with the Lord, we shall prove faithful in cultivating his spirit of love and in becoming copies of his dear Son, our Lord Jesus Christ,--forgiving others as we would be forgiven by the Lord, loving, sympathizing with and helping others as we have been treated by the Lord, etc.

The parable is but an illustration of the Golden Text of our lesson, taken from the Lord's prayer: it is only so long as we are willing to forgive our debtors that we may pray with confidence to our heavenly Father and hope for his forgiveness of our trespasses. If we forgive not our fellow-creatures, and that not merely in word, but in deed and from the heart, neither will our heavenly Father forgive our trespasses, and altho he has generously covered them from his sight, and treated us as justified by faith, he would immediately remember our trespasses against us, and thus our justification would lapse or be abrogated, by a failure on our part to exercise the holy spirit toward the brethren and toward all men as we have opportunity.

From this standpoint the question of forgiveness of the brethren and forgiveness of all others is a very serious one to the Lord's people. It means that if they do not in a reasonable time develop this spirit of forgiveness, the spirit of love, the spirit of God, the holy spirit, they cannot continue to be recognized as Christ's disciples, they cannot continue to be recognized as children of God, they cannot be recognized as having their sins covered, but, on the contrary, will be treated as even more responsible than the world of mankind in general, and have executed upon them severer punishments than will be exacted from others who knew not the Master's will, and who have never tasted of his grace, and who therefore would be less culpable in the exercise of a selfish, uncharitable, ungenerous, unforgiving spirit.

We cannot suppose, however, that the Lord would expect perfection in this matter at once, from those who are still but "babes" in Christ. But his expectations are reasonable, that we should grow in grace as we grow in knowledge of him, and as expressed in the lesson of the Vine and the Branches; every branch which in due time, after due opportunity, does not bring forth the fruitage of the vine, the grapes of love (including forgiveness), will be cut off by the great Husbandman,-- no longer recognized as a branch. So in this parable, the one who had experienced such great blessing from the king, and who had been reckoned for the time an honored member of his kingdomc lass, ceased to be so regarded and so treated, and, on the contrary, was treated by the king without favor.

The Lord's people very generally find themselves in considerable trouble along the line of justice. We all recognize justice as the very foundation of all order and righteousness, and when we feel that justice is on our side it is proportionately the more difficult to freely forgive the person whom we believe to have been acting from the standpoint of injustice. There is a general tendency to require others to measure up to our standard of justice, by some sort of penance, before we forgive them. It is against this very spirit that our Lord was teaching, and to counteract which he gave this parable. We are to remember that the Lord will require us to live up to the standards we set for others. If our standard in dealing with others be one of exact justice, we may expect no mercy at the Lord's hands. (See James 2:13.) And what would this mean as respects the sins that are past through the forbearance of God, and what would it mean as respects the obligations upon us every day and every hour, to whose full requirements we are unable to measure? As we cannot come to the Lord ourselves on the score of justice, so we are not to deal with others upon that standard. As we must ask of the Lord mercy, grace, forgiveness, so we must be willing to extend to others mercy, grace, forgiveness, when they trespass against us; and as heartily, quickly and freely as we ourselves hope for.

The Lord has not laid down this rule in an arbitrary fashion, as simply saying, If you do not forgive others I will not forgive you. There is a deeper reason for it than this. He wishes to develop in us his own spirit, his own character, a likeness or copy of which was exhibited to us in the person and life of his dear Son, our Lord Jesus. It is absolutely essential, therefore, that we shall have the character he desires, or else we can never attain to the joint-heirship in the Kingdom which he is pleased to extend. Hence we are to understand that this requirement or command of forgiveness, etc., is with a view to develop us as copies of his dear Son, in order that he may bestow upon us, in due time, all the riches of his grace, contained in the exceeding great and precious promises of his Word.

Show details for 32. How should brotherly love exercise itself toward the special servants of the Church?32. How should brotherly love exercise itself toward the special servants of the Church?

Show details for 33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?

Show details for 34. How should brotherly kindness consider ‘social obligations’?34. How should brotherly kindness consider ‘social obligations’?

Show details for 35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?

Hide details for 36. How should brotherly love regard visiting, ‘borrowing a neighbor’s time ‘?36. How should brotherly love regard visiting, ‘borrowing a neighbor’s time ‘?
F570 1 to 572

F570 [1] through F572:
While considering this subject we might mention another, closely related to it in a general way, viz., the habit of some of considering themselves at liberty to intrude upon their friends as visitors--borrowing the neighbor's time. It is a part of the generous spirit of love to be hospitable, and all of the Lord's people should cultivate this disposition on every suitable occasion, as one that is pleasing to the Lord and that will be helpful to their own spiritual growth. (Heb. 13:2) They should be pleased to entertain friends, neighbors, for a meal or for a night, etc., as their circumstances may permit: a heart desire to entertain should always be present, whether opportunity for the exercise of that desire be found or not. Hospitality does not signify lavish expenditure beyond one's means, nor that better should be provided for a guest than for one's own family. It does signify, however, a willingness to share such things as we have with others.

But let us look at the other side of the question. The Lord's consecrated people of the New Creation should never be intruders. They should be sure that they have a positive invitation and welcome before they accept hospitalities for a meal or for a night. How beautiful an illustration of this proper principle we have in the case of our Lord, walking with the two disciples to Emmaus! It was his desire to go with them into their home, and to share their evening meal, that he might confer additional blessing upon them. Nevertheless, when they reached their home, "he made as though he would go further," and waited until they had urged, or constrained him, before he consented to tarry with them. This was not a deception, nor would it be deceptive on our part to do similarly. Our Lord would not have remained with them unless they had urged him to do so, nor should we stay with any except such as give us a hearty welcome, nor remain longer than the hearty welcome might continue, whatever our circumstances.

The idea which seems to prevail in the minds of some, that they are at liberty to "sit down upon" natural relatives or spiritual relatives, is a great mistake. No such right prevails. We have the right to give and to be generous, but are not authorized to request or require such things from others. They have the right to give or to withhold that which is their own, that of which they are stewards. As to how much the New Creatures should permit themselves to be imposed upon by mistaken brethren or relatives after the flesh would depend upon circumstances, largely upon the physical and financial conditions of the visitor. However, in justice to himself, and in justice also to the visitor who has the unsound mind upon this question, and who purposes to make his visit a visitation, the entertainer should kindly but plainly say--"I ought perhaps to tell you that it will not be convenient for me to have you with us longer than___"; or another good way in dealing with such people is to tell them at the beginning of their visit that it will be convenient to have them until a certain date, or to invite them definitely for a meal or a day or a week, as the case may be--indicating clearly the extent of the invitation and not leaving it to conjecture. Such a course seems absolutely necessary in the interest of the home, the family purse, one's own time, the Lord's service, etc., as well as proper and helpful to the large number of people who have unsound judgments along this line. But it is not necessary for us either to think or speak unkindly to or of these. They may perhaps have fallen more in this particular than we or some others, and we perhaps by nature were more fallen than they in other particulars. In any event we should think kindly, generously, respecting them, and all the more resolve that we ourselves will most thoroughly avoid the objectionable course.

Show details for 37. What is the relation between brotherly love and communism?37. What is the relation between brotherly love and communism?

Show details for 38. Do those who have reached ‘the mark’ still have trials along the line of brotherly love?38. Do those who have reached ‘the mark’ still have trials along the line of brotherly love?

Show details for 39. Why is brotherly love ‘one of the final and most searching tests ‘ of the brethren and how may we prepar39. Why is brotherly love ‘one of the final and most searching tests ‘ of the brethren and how may we prepare to meet it?

Show details for 40. What should be ‘the main- spring back of brotherly kindness’?40. What should be ‘the main- spring back of brotherly kindness’?

Show details for 41. What does the illustration of ‘the third- quarter mark’ signify?41. What does the illustration of ‘the third- quarter mark’ signify?

Show details for 42. Why is it important that we manifest brotherly love now ?42. Why is it important that we manifest brotherly love now ?

Show details for 43. How may we become members of ‘the Mary class’?43. How may we become members of ‘the Mary class’?

Show details for 44. How did Jesus show us a grand example of brotherly love and sympathy?44. How did Jesus show us a grand example of brotherly love and sympathy?

Show details for 45. How can we fulfill Jesus’ command to ‘wash one another’s feet’?45. How can we fulfill Jesus’ command to ‘wash one another’s feet’?

Hide details for 46. How jealously should we guard and increase this grace of brotherly kindness?46. How jealously should we guard and increase this grace of brotherly kindness?
1Th 4:9, 10; R2196 col. 1 5, 6

1 Thes. 4:9-10 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;

R2196 [col. 1 5, 6]:
Although the Church at Thessalonica was composed of those who in respect to length of Christian experience were but "babes in Christ," yet very evidently the persecution which had come upon them had caused them to grow very rapidly. It was but a year since they had received the gospel, and yet the Apostle witnesses to their rapid development, as evidenced by their love one for the other; and not only love for the company at Thessalonica, but the breadth of their love extending to and manifesting an interest in all of the household of faith throughout the Province of Macedonia. The Apostle declares that this love of the brethren was a manifestation of the fact that they had been "taught of God." This reminds us of the statement of another apostle, "He that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen."

One of the first effects of a knowledge of the grace of God in Christ, and of a full, thorough consecration to the Lord, is this love for all fellow-servants--"brethren." Would that the fervency and zeal of first love, both toward the Lord and toward the entire household of faith, might not only continue, but increase with all. But alas! many who start warmly and earnestly grow lukewarm-- become captious, cynical, hypercritical, highminded and self-assertive--and lose much of the simplicity, zeal and humility of their first faith and first love. This is the first attack of the great adversary through the weaknesses of the flesh, to re-ensnare those who have escaped his chains of darkness, and gotten to see some of the glory of God shining through Christ. If they do not resist these temptations, the effect is sure to be not only lukewarmness toward the Lord and his cause and the members of his body, but eventually the cultivation of the fruits of darkness, envy, malice, hatred, strife, instead of the fruits of the spirit of Christ, meekness, gentleness, patience, brotherly love and kindness. Hence, the Apostle urges the Church, "We beseech you, brethren, that ye increase more and more," in love and service one for the other, which imply a growth in all the graces of the Spirit.

Show details for 47. How may we cultivate brotherly love?47. How may we cultivate brotherly love?

48. What additional thoughts are found in Topical Index of ‘Heavenly Manna, ‘ under ‘Love One Another‘?


BROTHERLY_KINDNESS.pdf