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?

Hide details for 3. Who are our ‘brethren’?3. Who are our ‘brethren’?
Mt 12:50; R2235 col. 1 5- 7; R2647 col. 1 5, 6; R3219 col. 1 6, 7; E108 2

Matthew 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

R2235 [col. 1 5-7]:
The Apostle follows the example of our Lord Jesus in symbolizing truth and righteousness as Light, and sin and every evil way as so much of opposing Darkness. God himself thus considered would be the very perfection of light,--"in him is no darkness," no sin, no imperfection. With this thought before the mind, the Apostle points out that any growth of fellowship with God which we may aspire to, must be along the lines of truth, goodness, purity; and he points out that it would be sin for us to say to others or to imagine in our own hearts that we are walking with God and having fellowship with him, if our course of life is a dark, a sinful one. Such are merely deceiving themselves and others: they are not deceiving God, and they are not getting the blessings of those who do "walk in the light."

Moreover, to the extent that we walk in the light and in harmony and fellowship with God, we will find ourselves in fellowship with all others who are like-minded. So then, if we do not "love the brethren, whom we have seen," so as to be able to have fellowship and spiritual pleasure with them, that would be an indication that we are not wholly in harmony and fellowship with God. But who are the "brethren?" Our Lord tells us that not all who profess his name are true brethren; he says, "Not everyone that saith Lord, Lord, shall enter into the Kingdom of Heaven [be recognized as his brethren and joint-heirs], but he that doeth the will of my Father which is in heaven." We thus see that it is by our deeds and not merely by our professions that we are accepted of the Lord who again says, "Who are my brethren?...Verily, I say unto you he that doeth the will of my Father the same is my brother."--Matt. 7:21; 12:50.

So then, we are not to anticipate "fellowship" with all who name the name of Christ as a proof of fellowship with the Father, and that we are in the light: we are merely to anticipate this true fellowship with those who are earnestly seeking to do the Father's will, to serve his cause and exemplify the instructions of his Word, in their deeds as well as in their professions. Between all such there must be, whether hidden or open, a bond of fellowship and union--that bond is the one faith and one baptism into the one Lord.

R2647 [col. 1 5, 6]:
Our standard of orthodoxy as applied not to sects but to Christians, personally, recognizes as correct and sound in doctrine all who acknowledge the following points. (1) That he is by nature a member of the fallen, condemned race and hence a child of wrath even as others, and justly under the divine sentence of condemnation. (2) That Christ died for the ungodly, for Adam and all his condemned race; and hence God can now be just in justifying him and all who believe in Jesus. (3) That his justification is the basis of his call to full consecration in self-sacrifice, and that he has thus devoted his all to the Lord, in exchange for the share in the Millennial Kingdom which the Lord has promised to all such "overcomers." -- Rev. 2:26; 3:12,21.

All the above described class are properly recognized as "orthodox" and "brethren," however they may differ on minor details in the correct knowledge of which they may be expected to grow under the Lord's guidance;--building one another up in [the details of] their most holy faith, as revealed in the Word of the Lord, which, as they come more and more to understand it, will make them wiser and wiser respecting the good and acceptable and perfect will of God,--unto salvation,--until salvation actual, the "crown of life," with glory, honor and immortality, shall be the grand outcome of the finished race.

R3219 [col. 1 6, 7]:
Question.--What should be our attitude toward professing Christians of the various denominations who give evidence of but slight knowledge of the truth, and but slight appreciation of the ransom? Should we consider them brethren in Christ? and should we fellowship them as such? or should we treat them as heathen men and publicans?

Answer.--All who profess love to the Lord Jesus Christ and have faith in him as their Savior--even though their knowledge of his redemptive work be but limited and vague--and whose general conduct is noted as indicating their desire to walk after the spirit and not after the flesh, should be considered and treated as brethren. But when we use the word "brother" we are to remember that amongst believers there are two classes of brethren: (1) Those who have merely pledged themselves to the Lord for a reformation of life, and who are to some extent trusting in the Savior; and (2) those who have gone on and who have consecrated their lives even unto death, and have been begotten as new creatures by the holy spirit. These are brethren of a different order; the first were typified in the Levites, the last in the priests. Both are our brethren, and both should be treated courteously, kindly, helpfully; but it would be impossible to fellowship the first class in the same manner or degree that we would fellowship the second class. In considering the Church, only the latter should be counted, because the Church is the body of Christ, the Royal Priesthood. Only the latter, therefore, should be expected to participate in the Memorials of the Lord's death, and the pledge of consecration to be dead with him. It is to the first of these classes of brethren (typified by the Levites) that the Apostle addressed the exhortation, "I beseech you, brethren, by the mercies of God, that ye present your bodies living sacrifices," etc. (Rom. 12:1.) Those who follow this exhortation and make the sacrificial consecration, thereby become brethren on the highest plane of the spirit, and thus become members of the highest degree of fellowship as members of the body of the Anointed One.

E108 [2]:
But our Lord's "brethren" were not immaculate, were not separate from sinners. How, then, could he be "made like unto his brethren," and yet be separate from sinners? The answer to this question is found in the recognition of the fact that the world of mankind, sinners in general, are not the ones who are referred to as "his brethren." The man Adam, indeed, was a son of God at his creation, and up to the time of his transgression (Luke 3:38), but not subsequently. And all of his race are Scripturally designated "children of wrath." (Eph. 2:3) Only those who have "escaped the condemnation that is on the world," and who have gotten back into harmony with God, through Christ, are Scripturally authorized to consider themselves the sons of God. (John 1:12) Of the others, our Lord declares, "Ye are of your father, the devil, for his works ye do." (John 8:44) Our Lord Jesus never counted himself in as one of the children of the devil, nor as one of the "children of wrath," but declared that he "proceeded forth and came from God." Neither did he recognize as "his brethren" any of those who were still "children of wrath." The only ones recognized as the "Lord's brethren" are those who, having escaped the condemnation that is on the world, have been brought nigh to the Father through the blood of Christ, and have received "the spirit of adoption" into God's family, and the promise of full "adoption of sons" at the establishment of the Kingdom. (Rom. 8:15,23; Gal. 4:5) It is because these are justified, reckonedly freed from Adamic guilt and reckonedly constituted righteous, through the blood of Christ, that they are in any sense of the word like our Lord Jesus, "his brethren," on a similar footing of divine favor and separateness from the world. Of the consecrated of this class our Lord says, "They are not of the world, even as I am not of the world." "I have chosen you out of the world." (John 15:19; 17:16) From this standpoint it can readily be seen that our Lord was "made like unto his brethren"--exactly, in every particular. Not that his "brethren" were in this condition at the time he humbled himself and was made flesh--he had no brethren at that time, except as this class was foreknown of God. (Eph. 1:5,11; Rom. 8:29) But the divine arrangement was such that God foresaw that he could be just, and yet justify those of the sinner race who accepted divine grace through Christ, and whose sins were, on this account, covered, not imputed to them, but imputed to him who "bore our sins in his own body on the tree." God forearranged, foreknew, his purpose to call out the Gospel Church to be "joint-heirs with Jesus Christ our Lord," to the inheritance, incorruptible, undefiled, and that fadeth not away, reserved in heaven. And it was in view of this prearranged plan that all who will constitute this class were spoken of in advance, through the prophets, as the "brethren" of Christ. Prophetically, our Lord is represented as saying to the Father, "I have declared thy name unto my brethren; in the midst of the Church have I sung thy praise." (Psa. 22:22; Heb. 2:12) Since this was the divine program--that our Lord should not only be the Redeemer of the world, but also a pattern for the "brethren" who would be his joint-heirs--therefore, in carrying out this divine program it was fitting that he should in all his trials and experiences be "made like unto his 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?

Hide 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?
R2343 col. 2 3 to 2344 col. 1 2

R2343 [col. 2 3] through R2344 [col. 1 2]:
Looking about us for opportunity of service we find our Lord's instruction through the Apostle, that we should seek to do good to all men according to our ability and opportunity, but especially to the household of faith. As we look first to the household of faith to see what service we can render, we find in this household some who are naturally more attractive to us than others, some whom we would find it a pleasure to serve; while others, because of more perverse natural conditions, we find less congenial, even repellant; and these we feel less disposed to serve. But this is because of a wrong view of the subject. We are to remember that all consecrated believers are new creatures in Christ Jesus and accepted of the Lord as members of his body, fellow-members with ourselves. From this standpoint only can we realize to the full the significance of the Apostle's words in our text, "Ye do serve the Lord Christ." The Master informs us that the slightest service done to the least of his brethren is accepted as done to himself. With this view of matters clearly in mind, we see our duty of service in a new light. We see that the brother or sister of high spiritual development and possessing more of the Lord's likeness and grace, whose company we find so congenial, and whom we would delight to serve, often needs our service far less than others who are of the same Body, acknowledged by the same Head, who have much more natural depravity, unconquered, to contend with. These need our special sympathy and love and care and helpfulness; for the proper conception of service is a desire to render some benefit: and there is the more opportunity to benefit or help those who most need assistance.

Of our Lord it is written that he "pleased not himself," in his serving. He did not come into the world on a mission of self-gratification and pleasure; but to render service. He himself said, "The Son of Man came not to be served, but to serve, and to give his life a ransom for many." We are to have his spirit, and the thought with us is not to be our own pleasure or convenience, but on the contrary the necessities of those whom the Lord would have us serve,--namely, those of his household most in need of our aid. We may have less pleasure, according to the flesh, in serving such than we would have in serving others, but it is not fleshly pleasure that we are seeking; and we can have as much or more spiritual pleasure serving those who are the most needy members of the body of Christ, because we realize that this is the will of our Master. It is to him that we really render the service, and our highest spiritual pleasure must be in doing those things which are pleasing in his sight. And it is because our Master has so ordered, that the household of faith is to be served in preference to any other class; consequently we are to ignore the opinions of the worldly and of the nominal church and not to seek out the most degraded people of the world, and spend our energies upon them, but we are to seek the most needy members of the body of Christ, that we may be most helpful to them. The Lord will attend to the poor heathen world in due time, and the time is now nigh at hand. The first work is, as we have seen from the Scriptures, the preparation of the body of Christ; and it is to this end that we are to "edify one another, building up one another in the most holy faith."

Another thought respecting service is that the true service of the Lord and his truth may be a small, humble and comparatively insignificant service, or a larger and more prominent service. And of course, if two opportunities for service offer, which were otherwise alike, we should choose and use the larger and the more important of the two opportunities. But we are to guard ourselves against seeking for large opportunities for service, and overlooking or intentionally passing by smaller opportunities. We believe this is a common error amongst those who seek to serve the Lord Christ. They desire to do some great thing for him; they would be overjoyed with the privilege of addressing thousands of intelligent and interested hearers. They fain would sway nations to the Lord's standard. Some would be willing to use smaller opportunities, and to address a hundred or fifty or even less, yet perhaps would think it not worth while to use the little opportunities of everyday life in speaking to one or two or three, or a dozen or a score, in a day, or of handing a tract, or of loaning a book, or of circulating tracts in the railway train, or upon the street corner. These services they would esteem too insignificant to render to the Master; they feel that they must do some great thing.

This is a serious mistake, and any who find such a disposition in their hearts should at once analyze their sentiments carefully, to ascertain whether or not they have the desire to serve the Lord, or whether theirs is a desire for self-glorification,--a desire to be identified with something great, prominent and distinguished. The Lord's rule is, not to put a new servant into a very important place. The captains in the Lord's army are expected to rise from the ranks. He tells us the process of his judgment respecting fitness for prominent service, when he says, "He that is faithful in that which is least will be faithful also in that which is greater." "He that humbleth himself shall be exalted; he that exalteth himself shall be abased." And the more we look at the principles here set forth, the more we see of their wisdom and correctness. The person who is earnest and zealous to serve the Lord, so willing and so anxious for the opportunity that he will do what his hand finds to do with his might, that is a true servant; that servant shows his love for the Master,--shows that his is not a love of self and of self-advancement. Such servants, the Lord sees, can be trusted with a more important service, and consequently, when a more important service is to be attended to, usually the Lord selects one who has been faithful in a few things, to give charge over larger things. And who would dispute the wisdom of the Lord's method? He who has not humility enough to do the smallest service for the Lord, for the truth, and for the fellow-members of the body of Christ, has not humility enough to be entrusted with any larger service; for larger service might prove a great injury to himself, since it would tend to cultivate a quality which is latent in every member of the fallen race, and one which would thoroughly incapacitate him for further service, namely, pride,--self-conceit and its concomitant evils.

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’?

Show 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’?

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?

Hide 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’?
1Th 5:14; F292 2; F298, 299; F303 1; F307 2; R3034 col. 2 2 to R3035 col. 2 1; R3092 col. 1 1

1 Thes. 5:14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.

F292 [2]:
In carrying out the findings of the Church court, the matter rests with each individual; hence, each must discern the justice of the decision for himself. The penalty of withdrawal of fellowship is designed to be a correction in righteousness, and is of the Lord's prescribing. It is to serve as a protection to the Church, to separate those who walk disorderly, not after the spirit of love. It is not to be esteemed a perpetual separation, but merely until the reproved one shall recognize and acknowledge his wrong and to the extent of his ability make amends.

F297 [2] through F299--"Warn Them That Are Unruly"
"We exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any, but ever follow that which is good, both among yourselves and to all men." 1 Thess. 5:14,15

This exhortation is not to elders, but to the entire Church, including the elders. It takes cognizance of the fact that although the entire Church, as God's New Creation, has a perfect standing before him as New Creatures in Christ Jesus, nevertheless each and all of them have their imperfections according to the flesh. It shows, further, what we all recognize; viz., that there are differences in the degrees and in the kinds of our fleshly imperfections; so that, as in children of an earthly family different dispositions require different treatment by the parents, much more in the family of God there are such wide differences of disposition as to require special consideration one for the other. To take notice of each other's imperfections, from the standpoint of criticism, would be to do ourselves much injury, cultivating in our hearts a faultfinding disposition, keenly awake to the weaknesses and imperfections of others, and proportionately, perhaps, inclined to be blind to our own defects. Such criticism is entirely foreign to the spirit and intention of the Apostle's exhortation.

Those are addressed who have been begotten of the spirit of the truth, the spirit of holiness, the spirit of humility, the spirit of love. Such as are thus growing in the graces of the Spirit, will fear and criticize chiefly their own defects; while their love for others will lead them to make as many mental excuses and allowances for them as possible. But while this spirit of love is properly condoning the offenses and weaknesses of the brethren, it is to be on the alert, nevertheless, to do them good--not by bickering, strife, contention, chiding, faultfinding and slandering one another, but in a manner such as the Golden Rule, would approve. With gentleness, meekness, long-suffering and patience, it will seek to make allowance for each other's weaknesses, and at the same time to help each other out of them, each remembering his own weaknesses of some kind.

The unruly are not to be comforted and supported and encouraged in their wrong way; but in kindness, in love, they are to be admonished that God is a God of order; and that in proportion as we would grow in his likeness and favor we must observe rules of order. They should be admonished that nothing is further from the divine arrangement than anarchy; and that as even worldly people recognize the principle that the worst form of government imaginable is preferable to anarchy, so much the more should God's people, who have received the spirit of a sound mind, the holy Spirit, recognize this same principle in the Church; and the Apostle exhorts us to submit ourselves one to the other, for the sake of the general interests of the Lord's cause. If we were all perfect, and our judgment of the Lord's will perfect, we would all think exactly the same--there would be no particular necessity for submitting one to another; but since our judgments differ, it is necessary that each consider the other and the other's standpoint of observation and judgment, and that each seek to yield something in the interest of general peace --yea, to yield everything so as to preserve the unity of the Spirit in the bonds of peace in the body of Christ, except where principle would be infringed by such a course.

The unruly or disorderly are not entirely to blame for their condition, perhaps. Many people are born disorderly and inclined to be so in their dress and in all their affairs in life. Disorderliness, therefore, is a part of their weakness, which should be thought of sympathetically, kindly, but, nevertheless, should not be permitted to do injury to the Church of God, to hinder its usefulness, to prevent its cooperation in the study and service of the Truth. It is not the will of God that his people should have that meekness which would amount to weakness in dealing with disorderly persons. Kindly, lovingly, but firmly, they should be shown that, as order is heaven's first law, so it must be highly esteemed amongst those who are heavenly-minded; and that it would be sinful for the congregation to permit one or two or more of its members to do violence to the divine regulations, as expressed in the Word of God and as generally understood by the congregation with which he is associated.

F303 [1]:
But in respect to others, who "walk disorderly," the regulation is very different. Such an excluded brother or sister should not be treated as an enemy, nor thought of as such; but as an erring brother, as the Apostle says further on in this same epistle, "If any man obey not our word by this epistle [if he be disorderly, unwilling to submit himself to sound reasoning and loving, generous rules of order] note that man, and have no company with him, to the end that he may be ashamed; yet count him not as an enemy, but admonish him as a brother." (2 Thess. 3:14,15) Such a case as this would imply some open, public opposition on the part of the brother to the rules of order laid down by the Apostle, as the Lord's mouthpiece; and such a public opposition to right principles should be rebuked by the congregation, should they decide that the brother is so out of order that he needs admonishing; and if he does not consent to the form of sound words, sent us by our Lord through the Apostle, he should be considered as so out of accord as to make it no longer proper that he should have the fellowship of the brethren until he would consent to these reasonable requirements. He should not be passed by on the street unnoticed by the brethren, but be treated courteously. The exclusion should be merely from the privileges of the assembly and from any special brotherly associations, etc., peculiar to the faithful. This is implied also in our Lord's words, "Let him be unto thee as an heathen man and a publican." Our Lord did not mean that we should do injury to a heathen man or a publican, nor treat either in any manner unkindly; but merely that we should not fellowship such as brethren, nor seek their confidences, nor as New Creatures give them ours. The household of faith is to be cemented and bound together with mutual love and sympathy, and expressions of these in various ways. It is from the lack of these privileges and blessings that the excluded brother is caused to suffer, until he feels that he must reform his ways and return to the family gathering. There is a suggestion in this respect to warmth, to cordiality, to true brotherliness, that should prevail amongst those who are members of the Lord's body.

F307 [2]--"See That None Render Evil for Evil"
This is more than an individual advice: it is an injunction, addressed to the Church as a whole, and is applicable to each congregation of the Lord's people. It implies that if some of the household of faith are disposed to take vengeance, to retaliate, to render evil for evil, either upon brother members or upon those outside, that the Church will not be acting the part of a busybody in taking notice of such a course. It is the duty of the Church to see to this. "See that no man render evil for evil," means, give attention to it that this proper spirit is observed in your midst amongst the brethren. If, therefore, the elders should learn of such occasions as would be covered by this injunction, it would be their duty kindly to admonish the brothers or the sisters respecting the Word of the Lord; and, if they will not hear, it would be the duty of the former to bring the matter before the congregation, etc., etc. And here is the Church's commission to take cognizance of such an improper course on the part of any. Not only are we thus to see one another, and to look out for each other with kindly interest, to note that backward steps are not taken, but we are to see to it that, on the contrary, all follow after that which is good. We should rejoice in and commend every evidence of progress in a right way, giving it our support as individuals and as congregations of the Lord's people. By thus doing, as the Apostle suggests, we may rejoice evermore, and with good cause; for so helping one another the body of Christ will make increase of itself in love, growing more and more in the likeness of the Head, and becoming more and more fit for joint-heirship with him in the Kingdom.

R3034 [col. 2 3] through R3035 [col. 2 1]
We are at present specially referring to the proper attitude to be observed toward unruly brethren--they are not to be treated as those who are esteemed very highly in love for their works; otherwise they would be encouraged in being unruly. On the contrary they are to be warned, cautioned,--in love, truly, and with patience, but not with marks of the same love and esteem as tho they were walking orderly in the footsteps of Jesus and in harmony with the directions of his Word. The marks and evidences of our love and esteem must be sincere; and must be in proportion as we see in the brethren evidences of the right desires of heart,--to walk after the spirit of the truth. The Apostle Paul intimates how our disapproval ought to be shown, in cases which seem, in our judgment, to be of sufficient importance to demand a manifestation of disapproval.

Evidently the Apostle did not mean that the brethren should be watching each other for an occasion of fault-finding in every word and every act; but that, on the contrary, they should be so full of love one for the other that trivial matters would be entirely passed over, as merely of the weakness of the flesh, and not at all of intention, of the heart. The matters to be considered worthy of manifestations of disapproval and warning are, rather, those which are so open and manifest on the surface as to leave no room to question the fact that they are displeasing to the Lord, and injurious in their influence upon the brother or upon the household of faith. For instance, if the brother had been seen under the influence of liquor; if he had been heard to utter vile or otherwise improper language; if it were a matter of general knowledge that he was living in sin; these would be such grounds as we believe the Apostle had in mind. But evidently the Apostle had no intention of cultivating a spirit of fault-finding and judging one another as respects the heart and private affairs,--use of time or money, etc. These belong to our individual stewardship and none should endeavor to interfere with the proper liberties of conscience and conduct which the Lord has granted to each. The Apostle is very stringent in his condemnation of such judging of one another, which so often leads to roots of bitterness, misunderstanding, disfellowship, etc., and which, as the old leaven, should be purged out of our hearts and lives.--Rom. 14:10,13.

But now, for those who "obey not our word," the apostolic Scriptural directions in respect to their conduct, etc., is "note that man, and have no company with him, that he may be ashamed." Nevertheless, knowing the tendency of the fallen mind to go from one extreme to another, either of too great leniency or of too great severity, the apostle continues, "Yet count him not an enemy, but admonish as a brother." (2 Thess. 3:13-15.) To admonish as a brother does not mean to denounce roundly and severely; it means to admonish in a spirit of love, gentleness, meekness, patience, and with a sincere desire to help the brother to see the fault which we are certain exists, and which we are sure is not evil surmising on our part.

The Apostle John shows us that this matter of distinguishing as between brethren that are to be esteemed and brethren that are to be warned, appertains not merely to conduct but also to doctrinal matters. Yet we may be sure that he does not mean that we are to disfellowship a brother merely because of some differences of view on non-essential questions. We may be sure that he does mean his words to apply strictly and only to the fundamentals of the doctrine of Christ: for instance, faith in God; faith in Jesus as our Redeemer; faith in the promises of the divine Word. These will be marks of a "brother," if supported by Christian conduct, walking after the spirit of the truth;--even tho the brother might have other views which would differ from ours in respect to certain features of the plan of God not so clearly and specifically set forth in the Scriptures. But for those whom we recognize as being doctrinally astray from the foundation principles of Christ, the Apostle intimates that very drastic measures are appropriate;--not persecutions, nor railing; not bitter and acrimonious disputes; not hatred, either open or secret; but a proper showing of our disfellowship with the false doctrines held and taught by them; a proper protection, so that our influence shall not be in any manner or degree used to uphold his denial of the fundamentals of the Gospel. This drastic course is outlined by the Apostle in these words: "If there come any unto you, and bring not this doctrine [confessing Christ to have come into the world, in the flesh, to redeem our race, etc.] receive him not into your house, neither bid him God-speed; for he that biddeth him God-speed is partaker of his evil deeds."--2 John 10,11.

But, as our text intimates, we are to use discretion, judgment,--"and of some have compassion, making a difference." Some we may recognize as being merely entrapped of the Adversary, either in sin or in false doctrine, as the case may be, and not wilfully, intelligently, of their own volition. Toward such, still maintaining an attitude of firmness, we are nevertheless to express freely our trust that they are only temporarily wrong; and to seek to restore them, either doctrinally or in respect to their perverse moral course, to the position of fellowship with the Lord and with all the brethren who are in fellowship with him. Others we are to "save with fear, pulling them out of the fire." We may be obliged to speak very plainly to them; we may be obliged to tear open and expose before their eyes the sores of their own immoral course, showing them, as the case may be, the grossness of the sin or the grossness of the error in which they are involved; and doing so perhaps in strong language, if we realize that nothing short of this has availed to arouse them from their lethargy. In pulling them out of sin we are "pulling them out of the fire"-- out of the Second Death--as the Apostle James says, speaking of this same class: "Let him know that he who converteth a sinner from the error of his way shall save a soul from death"--a brother who is a sinner, a brother, he explains, who has "erred from the truth." --James 5:19,20.

Finally, we remark that the dealing of the brethren with the disorderly is not to be in the nature of a punishment; for it is not with us to punish. "Vengeance is mine; I will repay, saith the Lord." Our warnings or reproofs or withdrawals of fellowship, are to be merely in the nature of correctives, with a view, as the Apostle says, to the restoring of such an one. "Ye that are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted";--if not in the same manner, possibly in some other manner, in which you are weaker .--Gal. 6:1.

As to what would be a sufficiency of evidence of repentance and reformation, each will require great wisdom and grace to determine. The heart in which brotherly love dwells richly, the heart which loves righteousness and hates iniquity, the heart which realizes its own imperfections, and that it is acceptable only through the Beloved and the New Covenant--that heart will rejoice at the first evidences of contrition and repentance on the part of the disorderly brother. If very full of love, his heart may go out to him almost too quickly; he may need to restrain himself; especially if it be a second or a third offense of the kind, or the circumstances otherwise very grievous. It will be apparently his duty to look for works in harmony with the repentance, and to wait to see some demonstration, in the nature of restitution for wrong done, or such an open and radical change of conduct as will give evidence that the heart has returned to its loyalty to God, to the truth, and to righteousness.

R3092 [col. 1 1]:
Let us not be misunderstood; the Scriptures nowhere teach that all men are brethren in the spiritual sense; on the contrary, they teach that the unjustified are not God's children, but "children of wrath," and some of them are so thoroughly evil that from God's standpoint they are of "their father the devil"; we are to recognize as brethren in Christ only the household of faith, and to draw a sharp line of demarcation in our minds and in our salutations as between these and the children of this world. This does not imply either that the children of this world are to be treated unkindly by us or insulted or offended; rather they are to have our sympathy, our love, to whatever extent possible, our assistance as the Apostle suggests. We are to "do good unto all men as we have opportunity," especially unto the household of faith, --the brethren. Brethren are still to be recognized even though they fall into difficulty, dangerous snares of the adversary; and if it be necessary that our fellowship be withdrawn for a time, it is merely with the view to assist them back to their proper relationship to the Lord and back to our love and sympathy in fullest measure; as the Apostle says even such are to be treated, not as enemies, but, as misguided brethren for whose recovery we are to be willing to lay down even our lives--an hour here, another hour there, an effort for this one and an effort for another one because they are the Lord's. It is only after such brethren have turned back from the Lord's service like a "sow to her wallowing in the mire" or after they have discarded the redemptive work of Christ like the man in the parable who took off the wedding garment--only then are we to esteem them as enemies, adversaries, and even then we are not to bring against them a railing accusation, but to leave the matter for the Lord's judgment.--2 Thess. 3:15.

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’?

Hide 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’?
Eph 4:11- 16; F239 1 to 240 1; F326 to 328; R2877 col. 1 7; R3127 col. 1 6, R3128 col. 2 2, 3

Ephes. 4:11-16 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

F239 [1] through F240 [1]:
In his letter to the Ephesians (4:1-16) the Apostle reiterates this lesson of the oneness of the Church as one body of many members, under one Head, Christ Jesus, and united by one spirit--the spirit of love. He exhorts all such members to walk worthy of their calling in lowliness, meekness, long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. In this chapter the Apostle sets forth the various members of the body appointed to special services in it, and tells us the object of the service; saying: "he gave some [to be] apostles and some prophets and some evangelists and some pastors and teachers; for the perfecting of the saints for the work of the ministry [preparing them for the glorious ministry or service of the Millennial Kingdom], for the edifying [building up] of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full-grown man, unto the measure of the stature of the fulness of Christ: that we,...speaking the truth in love, may grow up into him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth ... maketh increase of the body unto the edifying of itself in love." Eph. 4:11-16

We note the picture which the Apostle draws for us--that of a human body, but small and undeveloped. He informs us that it is the divine will that all of the various members should grow to full development, full strength and power--"the full stature of manhood" is the picture which represents the Church in its proper, complete condition. Carrying the figure down through the age to the present time, we see that member after member fell asleep to await the grand organization of the Millennial morning in the First Resurrection, and that the places of these were being continually supplied, so that the Church was never without a full organization, although at times there might be greater weaknesses in one member and greater strength in another. However, the endeavor of each member at all times must be to do everything in his power for the upbuilding of the body, for the strengthening of the members and for their perfection in the graces of the Spirit--"till we all come to the unity of the faith."

Unity of faith is desirable; it is to be striven for--yet not the kind of unity that is generally aimed at. Unity is to be along the lines of "the faith once delivered unto the saints" in its purity and simplicity, and with full liberty to each member to take different views of minor points, and with no instruction whatever in respect to human speculations, theories, etc. The Scriptural idea of unity is upon the foundation principles of the Gospel. (1) Our redemption through the precious blood, and our justification by demonstrated faith therein. (2) Our sanctification, setting apart to the Lord, the Truth and their service--including the service of the brethren. (3) Aside from these essentials, upon which unity must be demanded, there can be no Scriptural fellowship; upon every other point fullest liberty is to be accorded, with, however, a desire to see, and to help others to see, the divine plan in its every feature and detail. Thus each member of the body of Christ, maintaining his own personal liberty, is so thoroughly devoted to the Head and to all the members that it will be his pleasure to lay down all, even life itself, on the behalf.

F326 through F328--"Let Every Man Be Fully Persuaded in His Own Mind" (Rom. 14:5)
All logical minds delight in reaching a decision, if possible, respecting every item of truth; and this the Apostle declares should be striven for by each member of the Church for himself--"in his own mind." It is a common mistake, however, to attempt to apply this personally good rule to a Church or to a class in Bible-study--to attempt to force all to decide on exactly the same conclusion respecting the meaning of the Lord's Word. It is proper that we should wish that all might "see eye to eye"; but it is not reasonable to expect it when we know that all are fallen from perfection, not only of body, but also of mind, and that these deflections are in various directions, as shown by the various shapes of head to be found in any gathering of people. Our various kinds and degrees of education are important factors also in assisting or hindering oneness of view.

But does not the Apostle intimate that we should all mind the same things?--and that we will be all taught of God so that we will all have the spirit of a sound mind?--and that we should expect to grow in grace and knowledge, building one another up in the most holy faith?

Yes, all this is true; but it is not intimated that it will all be attained in one meeting. The Lord's people not only have differently developed heads, and differences in experience or education, but they are additionally of different ages as New Creatures--babes, youths, matured. It must not surprise us, therefore, if some are slower than others to comprehend and, hence, slower to be fully persuaded in their own minds respecting some of "the deep things of God." They must grasp the fundamentals--that all were sinners; that Christ Jesus, our Leader, redeemed us by his sacrifice finished at Calvary; that we are now in the School of Christ to be taught and fitted for the Kingdom and its service; and that none enter this School except upon full consecration of their all to the Lord. These things all must see and fully and always assent to, else we could not recognize them as even baby brothers in the New Creation; but we have all need of patience with each other, and forbearance with each other's peculiarities--and behind these must be love, increasing every grace of the Spirit as we attain more and more nearly to its fulness.

This being so, all questions, all answers, all remarks--in meetings where several participate --should be for the entire company present (and not personal to any one or any number), and should, therefore, be addressed to the Chairman, who represents all--except when the Chairman may for convenience request the speaker to face and address the audience direct. Hence, too, after having expressed his own view, each is quietly to hear the views of others and not feel called to debate or restate his already stated position. Having used his opportunity, each is to trust to the Lord to guide and teach and show the truth, and should not insist that all must be made to see every item as he sees it, nor even as the majority view it. "On essentials, unity; on non-essentials, charity," is the proper rule to be followed.

We agree, however, that every item of truth is important, and that the smallest item of error is injurious, and that the Lord's people should pray and strive for unity in knowledge; but we must not hope to attain this by force. Unity of spirit on the first basic principles of truth is the important thing; and where this is maintained we may be confident that our Lord will guide all possessing it into all truth due and necessary to him. It is in this connection that the leaders of the Lord's flock need special wisdom and love and force of character and clearness in the Truth, so that at the conclusion of each meeting he who has led may be able to summarize the Scriptural findings and leave all minds under their blessed influence-- expressing himself clearly, positively, lovingly-- but never dogmatically, except upon the foundation principles.

R2877 [col. 1 7]:
No doubt all have been struck with the fact that those who manifest the deepest interest in the divine plan are not always the most smooth and most agreeable people in the world: frequently they are so combative as to be continually distressing both themselves and their friends by their unwisdom or their disposition to wrangling and contention. The very quality which the Apostle mentions in this text as like-mindedness or harmony is peculiarly lacking, naturally, in the disposition of the majority of those who become deeply interested in present truth. And some have been inclined hastily to condemn the doctrines and to say, This is not the peaceable spirit of Christ. Where the spirit of Christ is there should be love and harmony. So says the Apostle: "Finally, be ye all of one mind." And this should be borne in mind as being the final result of discipline and instruction in the school of Christ; by our attainment of this disposition to harmony (while at the same time loyal and courageous for the truth), we may safely gauge our growth in grace, knowledge and love.

R3127 [col. 1 6]:
But if there was nothing in the condition of the Philippians to reprove, they, nevertheless, needed the exhortation to stand fast. They had already, by the Lord's favor, reached a considerable attainment in the graces of the spirit--they must needs be tested, however, to prove them, to try them; and for this ordeal, which every individual, as well as every congregation of the Lord's people must expect, the Apostle wished to prepare them--to urge that they do not retreat from the advanced steps of love and obedience already taken --that they continue firm, not, however, trusting to their own strength, but, as he expresses it, that they should "stand fast in the Lord," trusting in his power, in his grace, sufficient for every time of need.

R3128 [col. 2 2, 3]:
"Be careful for nothing" is the next exhortation; but since our English word careful has lost its original meaning, there is danger of error here. The word originally had the thought of being full of care--anxiety, trouble. The Apostle's words correspond exactly to our Lord's injunction, "Take no thought," and signify, Be not anxious, burdened, full of care. It is proper that the Lord's people should be careful, in the meaning of the word careful as used today. We should not be careless, indifferent, loose in our conduct or words, but be circumspect.

Anxiety and burdens are unavoidable to those who are depending on themselves, their own wisdom, their own strength, their own skill; but the members of the body of Christ, accepted in the Beloved, adopted into the divine family, sons of God, are assured over and over again in the Word that if they abide faithful all things shall work together for their highest welfare. Why should they be burdened? Why should they feel anxious? He who guards their interests slumbers not. When Christians find themselves anxious, fearful, burdened, the evidence is that they are lacking in faith, and the probability is that they have either never grown to the point of having the proper faith in the Lord, or that they have allowed "earth-born clouds" and cares of this life to come between them and the Lord, so that they no longer have confidence that they are abiding in his love and in his care. All in such condition should go at once to the throne of heavenly grace, and to the divine promises, and obtaining mercy at the former, and feeding upon the latter, they should grow strong in the Lord and in confidence in him, and their corroding cares will give place to faith, confidence, peace of heart, whatever the outward conditions.

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?

Show details for 28. By what rules are ‘false brethren’ to be judged?28. By what rules are ‘false brethren’ to be judged?

Show details for 29. What should be our attitude toward ‘siftings’ among the brethren?29. What should be our attitude toward ‘siftings’ among the brethren?

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’?

Show details for 31. How does brotherly kindness apply ‘the Golden Rule’?31. How does brotherly kindness apply ‘the Golden Rule’?

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’?

Show 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 ‘?

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’?

Show 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?

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