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?
R3034 col. 1 ¶1, 2; R2330 col. 1 ¶3, 4
R3034 [col. 1 ¶1, 2]:
As sons of the Highest, who are seeking to be like unto our Father in heaven, and like unto the copy which he has set before us in his dear Son, our Lord, we are to have for the world in general that broad sympathetic pity and mercy-love which would delight in doing any and everything possible to be done for their uplifting, in accord with the divine program, in the divine time and order. Like our Father and our Elder Brother, we are to love the brethren "with a pure heart, fervently"-- with sincerity. This love for the brethren is nothing like the love for the world. It is not the pity-love, nor mere generosity. It is far more; it is brotherly love. All of the children of God are brethren, as new creatures; all these brethren have hopes, ambitions, interests and promises linked together in the Lord Jesus and in the heavenly Kingdom in which they hope to share. All these brethren are joint-heirs, fellow-heirs one with the other and with the Lord. They are partners; their interests are mutual and co-ordinating.
Additionally, they have a special mutual sympathy of compassion; for while, as new creatures, they are rich in divine favor and promises, they all have serious weaknesses, according to the flesh-- draw-backs; altho the Lord is not reckoning with them according to the flesh, but according to the spirit, the intention, the heart desires, nevertheless, they each and all have besetments arising from these weaknesses and imperfections of the earthly tabernacle, which cause them to "groan," and to sympathize one with the other in their groanings. As the Apostle says, "We which have the first-fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the deliverance of our body"--the complete Church. Thus the sons of God have a further mutual sympathy and love and care for each other, an interest in each other, helpfulness toward each other, which is entirely beyond and above and outside of any feelings which could possibly be appreciated by the world or exercised toward it;--because the world has no such conflict between the old nature and the new; no such covenant of sacrifice; no such acceptance in the Beloved; no such union of heart and purpose and aim and spirit. Oh, yes! the exhortation to love as brethren, fervently, is one which appeals to us specially.
R2330 [col. 1 ¶3, 4]:
And love of the brethren does not mean merely love for a faction, or clique, or for some of the brethren who have natural qualities which we admire. It means love for all who have accepted the New Covenant and are seeking to walk by the Golden Rule of love. It means that if some have peculiarities of natural development and disposition, which are discordant to our ideas and sentiments, nevertheless, we will love and cherish them, and cheerfully serve them, because they are trusting in the Lord, and have been accepted of him, and have adopted the law of the New Covenant, the royal law of liberty and life, as their standard. We thenceforth know them not after the flesh, with its peculiarities and knots and twists: but after the new nature, as "new creatures." It means also that each of us in proportion as we discover our own natural crooks and twists, which are contrary to the law of love, will seek to get rid of these imperfections of the flesh as rapidly as possible, and to make them as little obtrusive and offensive to others as possible.
From this standpoint love will not be forever noting the defects of the various members of the body of Christ, nor holding them up to ridicule and scorn of others; but each will be, so far as possible, fully as anxious to cover the defects of others as to cover his own defects; and to sympathize with others in their conflicts with their besetments, as he sympathizes with himself, and desires that the Lord shall sympathize with him in his own conflict with his own imperfections. "If any man have not the spirit of Christ [the disposition of Christ, love] he is none of his." --Rom. 8:9.
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?
Jude 21, 22; R3233 col. 2 ¶1- 3; R3034 col. 1 ¶3, 4; R3219 col. 2 ¶2
Jude 21,22 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And of some have compassion, making a difference:
R3233 [col. 2 ¶1-3]:
In a word there are two planes of friendship--a natural plane, on which men of like natural qualities would be drawn together; and a spiritual plane, on which those unlike in natural qualities, but alike in spiritual hopes, aims and ambitions, are drawn still more closely together by the new tie, the new love, which binds not their flesh but their hearts in Christian love and unity.
These New Creatures in Christ Jesus know each other not according to the flesh but according to the Spirit. In each other's spirits or new minds there are the noblest sentiments, the highest aspirations, that which is good, true, noble, pure-- whatever may be their weaknesses according to the flesh. They love each other from the new standpoint of intention, will, harmony with God, and their friendship for one another grows increasingly as they perceive each other's energy in fighting the good fight of faith against the evil influences of the world, the flesh and the Adversary. Nor tongue nor pen can properly express the love, the friendship, which subsists between these New Creatures in Christ Jesus, to whom old things have passed away and all things have become new.
This does not signify, however, that a parent must have exactly the same love for other children as for his own;--he has a greater responsibility for his own, and should realize it. Nor does it imply that even the saints will all be loved to the same degree. Our Lord, we are told, specially loved some of his disciples. By and by, when perfection shall have replaced imperfection, all "brethren" will be perfect and all neighbors will be brethren beloved. Until then, however, we must love all, but "making a difference"--according to natural obligations and spiritual development.--Jude 22.
R3034 [col. 1 ¶3, 4]:
But now we come to another point. Our love for the brethren cannot be exactly of the same measure and exactly of the same intensity or fervency toward all. There is something which guages or regulates it. What is it? It is that we love God and the glorious principles of righteousness, which are represented in his character; and we love our Lord Jesus from the same standpoint, as being the very exemplifications of all that is good, noble, true, just, generous, loving; and our love for the brethren must, of necessity, be in proportion as we find the brethren to be copies of our Lord. We do not mean copies in the flesh, but viewed from the Lord's standpoint; copies in spirit, copies in heart, copies in motive, copies in intention, copies in loving zeal for righteousness, truth, etc. Thus, as we grow in the love of God and in the love of Christ and in the love of the principles which they represent, we grow also in love toward all men and toward the brethren, but particularly toward those who are growing most in likeness to the Lord. This is not partiality; this is not doing to others different from what we should wish them to do to us. This is following the Lord Jesus' example; for we find that amongst his apostles, even, all of whom were chosen, there were three specially beloved; and of those three one is specially noted as "that disciple whom Jesus loved." He was specially loved, because he was specially lovable; and so with us and the brethren. We should love them all warmly, fervently, but of necessity with varying degrees of fervor, and the fervor should increase with each in proportion as we note his growth in heart-likeness to our Lord.
And if this be so, what shall we say of those who, after having come to a knowledge of the truth, and after having tasted and appreciated its goodness, fall away into sin?--of those who cease to walk after the spirit, and begin to walk after the flesh? Can our love for them burn with the same fervency as before? By no means; it should not do so. As the Apostle says in our text, we should make a difference. In doing so we are following the example of our Heavenly Father; for we have just noted that only by walking after the spirit can any of us keep ourselves in the love of God. Only by following the same course, therefore, should any be able to keep himself in the love of the brethren. Any deflection should bring corresponding loss of brotherly love and fellowship.
R3219 [col. 2 ¶2]:
Knowledge is to be highly esteemed in the Church, and to be regarded as an evidence of progress, of growth; for non e can grow strong in the Lord and in the power of his might--in grace--unless he grows also in knowledge . We properly esteem most highly those whose love for the Lord and for his truth are evidenced by zeal in the study of his Word, and whose favor with God is evidenced by their being guided more and more into the deep things of God. Nevertheless, as in the earthly family we love and care for the babes and immature, so also in the household of faith the little ones and the dwarfs are to be cared for and loved and helped that they may grow strong in the Lord and in the power of his might.
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?
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’?
32. How should brotherly love exercise itself toward the special servants of the Church?
R2593 202593 Article: AVOID FLATTERY ; R3572 col. 1 ¶5, 6, col. 2 ¶1; R2079 col. 2 to end
In a recent letter one of the "Pilgrims," after giving particulars respecting his efforts to feed the Lord's sheep and lambs concludes thus:--"Pray for me, dear brother, that I may be kept a `servant.' Could you not in some way through the TOWER suggest to the friends not to praise a `pilgrim' to his face: they do not know what `offences' they sometimes cause, what feelings of latent pride they arouse."
R3572 [col. 1 ¶5, 6 through col. 2 ¶1]:
Having pictured the work of restitution down to its consummation in the delivery of the kingdom to man, in harmony with the Father's intention, the address of the revelation changes. We are assured that these wonderful promises are faithful and true, that the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly come to pass. Then the Master speaks to all of his Church who have ears to hear, saying, "Behold, I come quickly: Blessed is he that keepeth the sayings of the prophecy of this book." The intimation seems to be that the book being symbolical, none can understand it except as its seals are loosed, as its message opens before the Lord's people; and that when its sayings, its teachings come to be appreciated, it may be recognized by those who do understand it as an evidence that the Lord's second advent and the establishment of his Kingdom are close at hand.
This thought is further borne out by the statement of `verse 8`. As we have already seen, John the revelator represented those favored members of the Church who, living in this end of the Gospel age, are granted the privilege of seeing and appreciating more and more the things which he saw in symbol. The revelation being complete, John fell down before the angel who had given him the revelation to offer him worship. This may signify that in the end of this Gospel age as the whole Church, the John class, comes to see the unfolding of the divine plan, there might be a spirit or disposition amongst them to do too much honor to the one used of the Lord in communicating to them the divine light now due.
The proprieties of the case are set forth to us in the conduct of the symbolical angel who talked to John and who represented some in the end of this age commissioned to present God's truths to his people. He said, "See thou do it not"--do not worship me, for I am not the author of this plan. I am thy fellow servant, a brother to all the prophets and all those who keep the message of this revelation. God alone should be worshiped: he is the Author of the great plan and will be the finisher of it. It is brought to our attention now by him because it is now "due time" for his people to come to an appreciation of his plans.
R2079 [col. 2 to end]--Worshiping Fellow Messengers.
God's people are to love and esteem each other, and that in proportion as they recognize in each other the spirit of God, the spirit of Christ, the spirit of holiness and devotion to truth and righteousness; as the Apostle says, the faithful should be esteemed "very highly for their work's sake" (1 Thess. 5:13); but while there may be danger that some will fail to render "honor to whom honor is due" (Rom. 13:7), there is undoubtedly danger also that some might render too much honor to human instruments, whom God is pleased to use in connection with the service of the truth. It is proper therefore that we call attention here, as we have done heretofore, to the danger of man-worship. This matter is very forcibly brought to our attention in Revelation 22:9. John the Revelator, who, representing the living saints all down through the Gospel age, is caused to see unfolding the various features of the divine plan, in conclusion falls down to worship the angel who showed him those things. So there has been and is a tendency on the part of many to give more than love, respect and honor to the servants of God who from time to time have been used as special servants of God in bringing to the attention of the Church things new and old, or to the particular brother or sister who was the means of conversion or other spiritual benefit. There was this disposition in the early Church, some exalting one Apostle and some another as their chief and master, and naming themselves as his disciples, saying, "I am of Paul;" or "I am of Apollos;" or "I am of Peter," etc. The Apostle Paul assures them that this disposition indicates a measure of carnality, and he inquires, who then are Paul, Apollos and Peter, but merely the servants or channels through whom God has been pleased to send you the blessings of the truth. "Neither is he that planteth anything, neither he that watereth, but God that giveth the increase." He indicates thus that they should recognize, not the channels through whom the blessings came, but the Lord, the Author of their blessings, and loyally bear no other name than his who died for and redeemed them.
Likewise, when the Church began to get rid of the gross darkness of the dark ages under the help and instruction of the reformers, Luther, Calvin, Zwingli and others, they naturally and properly had great respect for those whom God had honored as the instruments in the work of reformation. But again the tendency to "worship" the messengers, the human agents, instead of the divine Author was manifested, and to-day there are hundreds of thousands who call themselves by the name of Luther, Calvin, Wesley, Campbell and others, and who give more respect to their teachings and writings than to the Word of God, and this with corresponding injury to themselves.
Likewise, to-day, in the light of present truth, shining more clearly than ever before, no doubt there is need to be on guard against this carnal tendency which has had so deleterious an influence in the past.
When John fell down to worship the angel who had shown him the wonders of the divine plan, the angel's refusal to accept homage should be a lesson to all ministers (servants--messengers) of God. He said, "See thou do it not; for I am thy fellow-servant [not thy Lord and Master], and [fellow-servant] of thy brethren the prophets, and [fellow-servant] of [all] them which keep the sayings of this book. Worship God [the source from which come all these blessings and all this light]." All servants of God are fellow-servants regardless of the time or extent of their service.
The Apostle calls attention to this man-worshiping tendency in his epistle to the Colossians (2:18, 19), saying, "Let no man beguile you of your reward, in a voluntary humility and worshiping of angels [messengers]." The intimation is that this temptation will come insidiously, craftily, and not by brazen demands for reverence. Such is the reverence accorded in general to the ministry of the nominal churches. Many ministers who seem very meek, and who would not think of demanding reverence or worship, nevertheless accept of their flocks the voluntary title, Reverend, and encourage it, and feel offended if reverence or worship of this sort is not rendered. The effect has been and still is to injure the household of faith, to give an over-confidence in the judgment and word of the minister in spiritual things, so that many neglect to prove their faith by God's Word, and to trust implicitly to its authority.
And there is danger amongst those who do not use the title, Reverend. It should always be remembered (as pointed out in our issue of Nov. 15, 1895) that control resides in the congregation and not in self-appointed leaders, whether they seek to serve a dozen or thousands. The churches of Christ should recognize the leading of their Head, and know their leaders to be of his choice (See Heb. 13:7,17,24, Diaglott), but they should beware of any disposed to usurp the rights of the congregation or to ignore those rights by taking the place of leaders without the specific request of the congregation; beguiling the company into supposing that the leader alone is competent to judge and decide for the congregation as to the Lord's choice, and thus failing to hold the Head (Christ) as the only real teacher, who is able and willing to guide all the meek in judgment, because they are his Church--"his body."
Nor is this beguiling of the attention of the flock, away from the only Shepherd, to a fellow sheep always the fault of the "leaders:" there seems to be a general tendency on the part of all who have the true, humble, sheep nature to follow one another. It is a lesson, therefore, for all to learn,--that each sheep recognize as leaders only such as are found in full accord with the voice and spirit of the Chief Shepherd (Christ), and the under-shepherds (the Apostles), and that each sheep see to it that he eats only "clean provender" and drinks only "pure water" as directed by the Shepherd. (See Ezek. 34:17-19.) This implies the exercise of the individual conscience of each member of Christ's flock on matters of doctrine and practice, and tends to keep each one in sympathy and fellowship with the Shepherd, who knoweth each sheep and "calleth his own sheep by name." The same intimate relationship of the individual Christian with the Lord is illustrated in the figure of Christ the Head and the Church as members of his body.--1 Cor. 12:12-27; Eph. 4:15,16.
As we have been to some extent, by the grace of God, used in the ministry of the gospel, it may not be out of place to say here what we have frequently said in private, and previously in these columns,--namely, that while we appreciate the love, sympathy, confidence and fellowship of fellow-servants and of the entire household of faith, we want no homage, no reverence, for ourselves or our writings; nor do we wish to be called Reverend or Rabbi. Nor do we wish that any should be called by our name. The name of him who died for all--the name Christian--is quite sufficient to designate the spiritual sons of God, the true brethren of Christ; and whatsoever is more than this cometh of evil, of carnality, and tends toward more of the same.
Nor would we have our writings reverenced or regarded as infallible, or on a par with the holy Scriptures. The most we claim or have ever claimed for our teachings is, that they are what we believe to be harmonious interpretations of the divine Word, in harmony with the spirit of the truth. And we still urge, as in the past, that each reader study the subjects we present in the light of the Scriptures, proving all things by the Scriptures, accepting what they see to be thus approved, and rejecting all else. It is to this end, to enable the student to trace the subject in the divinely inspired Record, that we so freely intersperse both quotations and citations of the Scriptures upon which to build.
33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?
R3541 col. 1 ¶6- 8; R3566 col. 2 ¶10- 13; F150 ¶2
R3541 [col. 1 ¶6-8]:
Let us rejoice with those who rejoice! Let us be glad to note every evidence of reform in heart or conduct! But let us remember that conversion is the beginning and not the end of the Christian life. If these converts are now of "the household of faith," let us greet them as such and congratulate them and hope for their growth in grace and knowledge to the point where they will be ready for the next step,--full consecration.
The privilege and responsibility for the instruction of these lies at our door; for alas! most other Christians through lack of development are unable to assist these into right paths of faith and hope, not having found these for themselves,--being still bewildered by the fog and smoke of the "dark ages." Let us be as wise and kind and helpful as possible along these lines; and let us pray for the wisdom from above promised in our year-text.
Meantime let us stand fast in our uncompromising but kindly opposition to Churchianity, "Babylon," and our loyalty to the One Church of many members of which Christ is the Head. While repudiating sectarian systems as of the Adversary, let us fellowship as brethren all who trust in the precious blood and are consecrated to his service --no matter how imperfectly they discern the truth--hoping for the fuller opening of the eyes of their understanding soon.
R3566 [col. 2 ¶10-13]:
Every true Christian, that is every believer in the atonement, secured by the precious blood, who has consecrated his all to his Savior and is striving daily even though stumblingly to walk in his steps, has a duty toward the visible Church-- toward the fellow-members of the Church of Christ.
(1) He should recognize all such and that without partiality, loving and striving to serve them as "brethren" in deed and in doctrine.
(2) Should he find these "brethren" bound in sectarian "bundles" (Matt. 13:30) he should not join a "bundle" to please them and encourage them in their error; but standing fast in his liberty in Christ he should seek the deliverance of the "brethren." His duty is to lift up the standard and get the true wheat out of all the tare-bundles into the same liberty, in union with Christ, the only Head.
(3) If he cannot have full fellowship at first, he will be all the more in the position the Savior himself occupied before he got a faithful few delivered from Jewish bondage and error. He should be just as kind and helpful to opposing brethren as their wrong ideas and position will permit; and he should foster fellowship specially with those who more and more hear the voice of the Shepherd and come out of Babylon.
We have seen some of the Lord's consecrated people in a lean and starved condition--earnestly desiring a fulness of fellowship with him, yet lacking the necessary instruction as to how it should be attained and maintained. True, they had the Bible; but their attention was called away from that and they learned to look more to teachers and catechisms, etc., running after the traditions of men and not after the Mind or Spirit of God, and have, therefore, lacked the proper spiritual nourishment. The result has been that they have felt dissatisfied with formalism, and yet knew not how to draw nigh unto the Lord with their whole heart, because they knew not of his goodness and the riches of his grace in Christ Jesus, and of the grand plan of salvation for the world by and by, nor of the call of the Church to the New Nature. This starved condition needs, first of all, the pure, "sincere milk of the Word," and afterward the "strong meat" of the divine revelation. Such dear ones are not to be despised nor neglected even though, after realizing the emptiness of churchianity in general, they have been inclined to seek for something else to satisfy their heart-hunger--something of worldly entertainments, etc. We have known some of this class who had settled down to seeming indifference to spiritual things after having vainly tried in various directions to find some soul-satisfaction; but receiving "Present Truth" they blossomed forth in the spiritual graces and knowledge in a most remarkable manner. We believe there are many more of such in the various denominations, and that it is the privilege of those who have received the light of Present Truth to lend them a helping hand out of darkness into the marvelous light; out of spiritual starvation into a superabundance of grace and truth. But to be used of the Lord in blessing such, it is necessary that both wisdom and grace from on high be sought in the Word, and that these should be exercised kindly, faithfully and persistently.
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‘?