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?
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?
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‘?