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?
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’?
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.
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?
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’?
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.
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‘?