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.
1. What is the ‘new commandment’ given by Christ to his disciples?
2. What is brotherly love?
3. Who are our ‘brethren’?
4. Why is the manifestation of brotherly kindness so necessary ?
5. Is it important that we observe the spirit as well as the form of our Lord's command?
6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?
7. How is our love for God measured by our love for ‘the brethren’?
8. Can we fellowship all ‘the brethren’ alike?
9. Should we always expect to have our manifestations of brotherly kindness received in the same spirit?
10. How are the comfort and peace of the Church dependent upon the manifestation of this grace?
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.
12. How should brotherly love manifest itself ‘in honor preferring one another’?
13. How should we ‘consider one another to provoke unto love and to good works’?
14. How will brotherly love exercise itself in ‘laying down our lives for the brethren’?
15. How should we manifest brotherly kindness toward the weaker brethren?
16. How will brotherly love sympathize with the more demonstrative brethren?
17. How should brotherly kindness deal with the self-seeking ?
18. How will brotherly kindness deal with brethren who lack self- control?
19. How should brotherly kindness seek to avoid ‘busy- bodying’?
20. How should brotherly love control the tongue?
21. How should brotherly love treat a slanderous report against an elder or other brethren?
F293 ¶1 to 294 ¶1, 2; R3035 col. 2 ¶3
F293 [¶1] through F294 [¶2]--Accusations Against Elders
"Against an Elder receive not an accusation, except at The Apostle in this statement recognizes two principles. (1) That an Elder has already been recognized by the congregation as possessing a good and noble character, and as being specially earnest for the Truth, and devoted to God. (2) That such persons, by reason of their prominence in the Church, would be marked by the Adversary as special objects for his attacks--objects of envy, malice, hatred and strife on the part of some, even as our Lord forewarned--"Marvel not if the world hate you"; "ye know that it hated me before it hated you"; "If they have called the Master of the house Beelzebub, how much more shall they call them of his household!" (Matt. 10:25; 1 Jno. 3:13; Jno. 15:18) The more faithful and capable the brother, the more nearly a copy of his Master, the more proper his choice as an Elder; and the more faithful the Elder, the more sure he will be to have as enemies--not Satan and his messengers only, but as many also as Satan can delude and mislead.
These reasons should guarantee an Elder against condemnation on the word of any one person, if otherwise his life appeared consistent. As for hearsay or rumor, they were not to be considered at all; because no true yokefellow, cognizant of the Lord's rule (Matt. 18:15), would circulate rumors or have confidence in the word of those who would thus disregard the Master's directions. To be heard at all, the accusers must profess to have been witnesses. And even if two or more witnesses made charges there would be no other way of hearing the case than that already defined. Any one person charging wrong the mouth of two or three witnesses."--1 Tim. 5:19, R.V. against the Elder, should, after personal conference failing, have taken with him two or three others who would thus become witnesses to the contumacy. Then the matter, still unamended, might be brought by Timothy or anyone before the Church, etc.
Indeed, this accusation before two or three witnesses, being the requirement as respects all of the members, leaves room for the supposition that the Apostle was merely claiming that an Elder should have every right and privilege guaranteed to any of the brethren. It may be that some were inclined to hold that since an Elder must be "well reported," not only in the Church, but out of it, an Elder should be arraigned upon the slightest charges, because of his influential position. But the Apostle's words settle it that an Elder's opportunities must equal those of others.
This matter of witnesses needs to be deeply engraved on the mind of every New Creature. What others claim to know and what they slanderously tell is not even to be heeded--not to be received. If two or three, following the Lord's directions, bring charges against anyone--not back-bitingly and slanderously but as instructed--before the Church, they are not even then to be believed; but then will be the proper time for the Church to hear the matter--hear both sides, in each other's presence; and then give a godly decision and admonition, so phrased as to help the wrongdoer back to righteousness and not to push him off into outer darkness.
R3035 [col. 2 ¶3]:
But we close as we began, by urging that facts, evil deeds or evil doctrines, and not evil surmisings, knowledge, and not rumors, are the bases of Scriptural disfellowship. Hence the necessity for the observance of the Lord's rule. (Matt. 18:15.) While we are not to close our eyes to wrong in a brother, love will refuse to keep picking to find fault where none is openly apparent. And if fault is apparently discovered it is not to be "discussed among the brethren," but as the Lord directs should be taken direct to the offender by the discoverer and not so much as mentioned to others unless offender refuse to hear;--refuses to correct the fault. Oh, how much trouble would be saved, how many mistakes and heart-aches avoided if this rule were strictly followed!
22. How should the Church exercise brotherly kindness toward those who ‘walk disorderly’?
23. How should the elders exercise brotherly love in reproving the ‘unruly’?
24. How may we avoid judging one another as individuals ?
25. How should brotherly kindness be exercised toward brethren who have doctrinal ‘hobbies’?
26. What is the relation between brotherly kindness and ‘the unity of the faith’?
27. How should brotherly kindness deal with serious offenders in the Church?
28. By what rules are ‘false brethren’ to be judged?
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.
30. What should be the attitude of all ‘true sacrificers’ toward each other and toward those who have left ‘the Holy’?
31. How does brotherly kindness apply ‘the Golden Rule’?
32. How should brotherly love exercise itself toward the special servants of the Church?
33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?
34. How should brotherly kindness consider ‘social obligations’?
35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?
36. How should brotherly love regard visiting, ‘borrowing a neighbor’s time ‘?
37. What is the relation between brotherly love and communism?
38. Do those who have reached ‘the mark’ still have trials along the line of brotherly love?
39. Why is brotherly love ‘one of the final and most searching tests ‘ of the brethren and how may we prepare to meet it?
40. What should be ‘the main- spring back of brotherly kindness’?
41. What does the illustration of ‘the third- quarter mark’ signify?
42. Why is it important that we manifest brotherly love now ?
43. How may we become members of ‘the Mary class’?
44. How did Jesus show us a grand example of brotherly love and sympathy?
45. How can we fulfill Jesus’ command to ‘wash one another’s feet’?
46. How jealously should we guard and increase this grace of brotherly kindness?
47. How may we cultivate brotherly love?
48. What additional thoughts are found in Topical Index of ‘Heavenly Manna, ‘ under ‘Love One Another‘?