Berean Studies / Ber06 - Brotherly Kindness (Brotherly Love)

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Single Click a triangle below to see the references CT Russell selected for the associated question. The study questions (with the references) are also included as an attached Adobe PDF file at the bottom of this page.

Show details for 1. What is the ‘new commandment’ given by Christ to his disciples?1. What is the ‘new commandment’ given by Christ to his disciples?

Show details for 2. What is brotherly love?2. What is brotherly love?

Show details for 3. Who are our ‘brethren’?3. Who are our ‘brethren’?

Show details for 4. Why is the manifestation of brotherly kindness so necessary ?4. Why is the manifestation of brotherly kindness so necessary ?

Show details for 5. Is it important that we observe the spirit as well as the form of our Lord's command?5. Is it important that we observe the spirit as well as the form of our Lord's command?

Show details for 6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?

Show details for 7. How is our love for God measured by our love for ‘the brethren’?7. How is our love for God measured by our love for ‘the brethren’?

Show details for 8. Can we fellowship all ‘the brethren’ alike?8. Can we fellowship all ‘the brethren’ alike?

Show details for 9. Should we always expect to have our manifestations of brotherly kindness received in the same spirit?9. Should we always expect to have our manifestations of brotherly kindness received in the same spirit?

Show details for 10. How are the comfort and peace of the Church dependent upon the manifestation of this grace?10. How are the comfort and peace of the Church dependent upon the manifestation of this grace?

Show details for 11. How should brotherly love exercise itself in seeking opportunities for service?11. How should brotherly love exercise itself in seeking opportunities for service?

Show details for 12. How should brotherly love manifest itself ‘in honor preferring one another’?12. How should brotherly love manifest itself ‘in honor preferring one another’?

Show details for 13. How should we ‘consider one another to provoke unto love and to good works’?13. How should we ‘consider one another to provoke unto love and to good works’?

Show details for 14. How will brotherly love exercise itself in ‘laying down our lives for the brethren’?14. How will brotherly love exercise itself in ‘laying down our lives for the brethren’?

Show details for 15. How should we manifest brotherly kindness toward the weaker brethren?15. How should we manifest brotherly kindness toward the weaker brethren?

Hide details for 16. How will brotherly love sympathize with the more demonstrative brethren?16. How will brotherly love sympathize with the more demonstrative brethren?
F134 2

F132 [2]:
All thus marked by the holy Spirit as prospective members of the New Creation are assured by the Lord, "They are not of the world, even as I am not of the world." "I have chosen you [out of the world], and ordained you, that ye should go and bring forth fruit, and that your fruit should remain." "If ye were of the world the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." (John 15:16,19; 17:16) Although these marks of sanctification may, to some extent, be discerned by the world, we are not, therefore, to expect that they will bring the world's admiration or approval; but, rather, that they will consider these evidences of the holy Spirit upon the New Creatures as evidences of weakness and effeminacy. The world appreciates and approves what it would designate a robust and strenuous life--not righteous over-much. Our Lord explains to us why the world would not approve his followers; namely, because the darkness hateth the light--because the standard of his Royal Priesthood for thought and word and action would be higher than the standard of mankind in general, and would, therefore, seem to more or less condemn their course. The world desires rather to be approved, to be flattered; and whatever in any degree casts reflection upon it is to that extent avoided, if not opposed. This disapproval of the worldly-wise of Christendom constitutes a part of the testing of the Royal Priesthood; and if their consecration be not a most hearty one they will so miss the fellowship of the world and so crave its approval that they will fail to carry out in the proper spirit the sacrificing of earthly interests which they have undertaken--fail to be priests; hence, fail to be of the New Creation. However, on account of their good intentions, the Lord may bring them through the fiery trials, for the destruction of the flesh which they had not the zeal to sacrifice: thus they may be counted worthy of a share in the blessings and rewards of the Great Company that shall come up out of great tribulation to serve before the throne, in which the little flock will sit with the Lord.

Show details for 17. How should brotherly kindness deal with the self-seeking ?17. How should brotherly kindness deal with the self-seeking ?

Show details for 18. How will brotherly kindness deal with brethren who lack self- control?18. How will brotherly kindness deal with brethren who lack self- control?

Show details for 19. How should brotherly kindness seek to avoid ‘busy- bodying’?19. How should brotherly kindness seek to avoid ‘busy- bodying’?

Show details for 20. How should brotherly love control the tongue?20. How should brotherly love control the tongue?

Show details for 21. How should brotherly love treat a slanderous report against an elder or other brethren?21. How should brotherly love treat a slanderous report against an elder or other brethren?

Show details for 22. How should the Church exercise brotherly kindness toward those who ‘walk disorderly’?22. How should the Church exercise brotherly kindness toward those who ‘walk disorderly’?

Show details for 23. How should the elders exercise brotherly love in reproving the ‘unruly’?23. How should the elders exercise brotherly love in reproving the ‘unruly’?

Show details for 24. How may we avoid judging one another as individuals ?24. How may we avoid judging one another as individuals ?

Show details for 25. How should brotherly kindness be exercised toward brethren who have doctrinal ‘hobbies’?25. How should brotherly kindness be exercised toward brethren who have doctrinal ‘hobbies’?

Show details for 26. What is the relation between brotherly kindness and ‘the unity of the faith’?26. What is the relation between brotherly kindness and ‘the unity of the faith’?

Show details for 27. How should brotherly kindness deal with serious offenders in the Church?27. How should brotherly kindness deal with serious offenders in the Church?

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

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

Show details for 30. What should be the attitude of all ‘true sacrificers’ toward each other and toward those who have left 30. What should be the attitude of all ‘true sacrificers’ toward each other and toward those who have left ‘the Holy’?

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

Show details for 32. How should brotherly love exercise itself toward the special servants of the Church?32. How should brotherly love exercise itself toward the special servants of the Church?

Show details for 33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?

Show details for 34. How should brotherly kindness consider ‘social obligations’?34. How should brotherly kindness consider ‘social obligations’?

Show details for 35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?

Hide details for 36. How should brotherly love regard visiting, ‘borrowing a neighbor’s time ‘?36. How should brotherly love regard visiting, ‘borrowing a neighbor’s time ‘?
F570 1 to 572

F570 [1] through F572:
While considering this subject we might mention another, closely related to it in a general way, viz., the habit of some of considering themselves at liberty to intrude upon their friends as visitors--borrowing the neighbor's time. It is a part of the generous spirit of love to be hospitable, and all of the Lord's people should cultivate this disposition on every suitable occasion, as one that is pleasing to the Lord and that will be helpful to their own spiritual growth. (Heb. 13:2) They should be pleased to entertain friends, neighbors, for a meal or for a night, etc., as their circumstances may permit: a heart desire to entertain should always be present, whether opportunity for the exercise of that desire be found or not. Hospitality does not signify lavish expenditure beyond one's means, nor that better should be provided for a guest than for one's own family. It does signify, however, a willingness to share such things as we have with others.

But let us look at the other side of the question. The Lord's consecrated people of the New Creation should never be intruders. They should be sure that they have a positive invitation and welcome before they accept hospitalities for a meal or for a night. How beautiful an illustration of this proper principle we have in the case of our Lord, walking with the two disciples to Emmaus! It was his desire to go with them into their home, and to share their evening meal, that he might confer additional blessing upon them. Nevertheless, when they reached their home, "he made as though he would go further," and waited until they had urged, or constrained him, before he consented to tarry with them. This was not a deception, nor would it be deceptive on our part to do similarly. Our Lord would not have remained with them unless they had urged him to do so, nor should we stay with any except such as give us a hearty welcome, nor remain longer than the hearty welcome might continue, whatever our circumstances.

The idea which seems to prevail in the minds of some, that they are at liberty to "sit down upon" natural relatives or spiritual relatives, is a great mistake. No such right prevails. We have the right to give and to be generous, but are not authorized to request or require such things from others. They have the right to give or to withhold that which is their own, that of which they are stewards. As to how much the New Creatures should permit themselves to be imposed upon by mistaken brethren or relatives after the flesh would depend upon circumstances, largely upon the physical and financial conditions of the visitor. However, in justice to himself, and in justice also to the visitor who has the unsound mind upon this question, and who purposes to make his visit a visitation, the entertainer should kindly but plainly say--"I ought perhaps to tell you that it will not be convenient for me to have you with us longer than___"; or another good way in dealing with such people is to tell them at the beginning of their visit that it will be convenient to have them until a certain date, or to invite them definitely for a meal or a day or a week, as the case may be--indicating clearly the extent of the invitation and not leaving it to conjecture. Such a course seems absolutely necessary in the interest of the home, the family purse, one's own time, the Lord's service, etc., as well as proper and helpful to the large number of people who have unsound judgments along this line. But it is not necessary for us either to think or speak unkindly to or of these. They may perhaps have fallen more in this particular than we or some others, and we perhaps by nature were more fallen than they in other particulars. In any event we should think kindly, generously, respecting them, and all the more resolve that we ourselves will most thoroughly avoid the objectionable course.

Show details for 37. What is the relation between brotherly love and communism?37. What is the relation between brotherly love and communism?

Show details for 38. Do those who have reached ‘the mark’ still have trials along the line of brotherly love?38. Do those who have reached ‘the mark’ still have trials along the line of brotherly love?

Show details for 39. Why is brotherly love ‘one of the final and most searching tests ‘ of the brethren and how may we prepar39. Why is brotherly love ‘one of the final and most searching tests ‘ of the brethren and how may we prepare to meet it?

Show details for 40. What should be ‘the main- spring back of brotherly kindness’?40. What should be ‘the main- spring back of brotherly kindness’?

Hide details for 41. What does the illustration of ‘the third- quarter mark’ signify?41. What does the illustration of ‘the third- quarter mark’ signify?
F188 1; F370 3; R2754 col. 2 3, 4

F188 [1]:
The third-quarter mark on this racecourse we will call-- love for the brethren. From the first we recognize a duty-love toward the brethren even as toward the Father, only in a less degree, because the brethren had done less for us; and we recognized them chiefly because such was the Father's will. But as we got to see the principles of righteousness, and to appreciate the Father, and to see that the Father himself loveth us, notwithstanding our unintentional blemishes, our hearts began to broaden and deepen toward the brethren; and more and more we became able to overlook their unwilling imperfections and blemishes and mistakes, when we could see in them evidences of heart-desire to walk in the footsteps of Jesus and in accord with the principles of the divine character. Love for the brethren became distinctly marked in our experiences. Alas! evidently a good many of the Lord's dear people have not yet reached this third-quarter mark on the race course toward the prize of our high calling. There is much need of developing the brotherly kindness, the long-suffering, the patience, which the Scriptures inculcate--and which are necessarily tried and tested more in our connection with the brethren than in our connection with the Father and our Lord. We can see the perfection of the Father and the Son, and that they have no imperfections; we can realize their magnanimity toward us and our own shortcomings toward them: but when we look toward the brethren we see in one this weakness, and in another that weakness; and the temptation is, alas, too common to say to a brother: "Let me pick out the mote from thine eye"--instead of realizing that such a picking and nagging and fault-finding disposition toward the brethren is an evidence that we still have a large beam of impatience and lovelessness of our own to contend with. As we near this third-quarter mark, we gradually get the beam out of our own eyes--we get to see our own blemishes, and to appreciate more and more the riches of our Lord's grace toward us; and the influence of this upon our hearts is to produce in us a greater degree of the spirit of meekness, patience, and gentleness toward all--and this again enables us to overlook or cover a multitude of sins, a multitude of imperfections in the brethren, so long as we realize that they are surely brethren--so long as they are trusting in the precious blood, and seeking to run this same racecourse for this same prize.

F370 [3]:
Our Love is growing, and we press along for the third quarter-mark. By the time we reach it, our duty-love, plus love for the principles of righteousness, has extended, not only to the divine character, and included dislike for every wicked thing doing injury to mankind, and contravening the divine character and plan, but at this mark we have attained a position of broader sympathy for others--we begin to share God's sentiment, not only of opposition to sin, but also of love for, and sympathy with, all who are seeking the way of righteousness and holiness. By this time we are able to recognize the brethren in a somewhat different light than ever before. We can now see them as New Creatures, and differentiate between them and their mortal bodies, whose imperfections are obvious to us. We learn to love the brethren as New Creatures, and to sympathize with them in the various weaknesses, misjudgments, etc., of their flesh. So keen becomes our Love for them that we have pleasure in laying down our lives on their behalf--daily, hourly, sacrificing our own earthly interests or pleasures, or conveniences, giving of our time, our influence, or what-not, to assist or serve them.

R2754 [col. 2 3, 4]:
Love of God from this latter standpoint as the representative of every grace and every virtue, as the representative of righteousness, and the opponent of every injustice and inequity, led us to seek and to follow out these principles amongst our fellow-men, as well as in our own characters. As we began to love truth, purity, nobility of character, wherever it could be found, we found some of it in a mottled and streaked condition even in the world of mankind: we found that the original law of God, written in the heart of father Adam, altho largely erased and obliterated from the hearts and consciences of his children, is not wholly gone;--that to some extent, especially under the influence of Christianity in the past eighteen centuries, some features of this perfect law may be dimly discerned amongst men.

But our scrutiny, backed by our increasing love of these principles of righteousness, found nothing satisfactory amongst natural men--nor even amongst those professing godliness--professing to be followers in the footsteps of Jesus. We found these all, like ourselves, far short of perfection, far short of the glory of God. But as the true love, of right principles, burned in our hearts more and more fervently, we learned to sympathize with the entire "groaning creation," and to "love the brethren;" for in the latter we perceived a class inspired by the same spirit by which we ourselves had been begotten of God, the spirit of the truth; we saw some of them struggling as we had struggled, with appreciation only of the duty-love; we saw others who had gained a higher conception than this, who had learned to appreciate the principles of righteousness and to love them, and to hate iniquity, and further, to love the God who is the embodiment of these. And the realization that these "brethren," like ourselves, were gradually approximating the divine standard--"pressing toward the mark"--filled us with interest in them and in their battle against sin and its weaknesses, and against the Adversary and his beguilements. We became more and more interested in their welfare and overcoming in proportion as we were striving and making progress in the same "narrow way." This love of the brethren we did not have at the beginning; it marks a distinct progress in our race toward the "mark;" we might term it the third quarter-mile mark. But altho a grand attainment was achieved when this love of the brethren reached the point of willingness to "lay down our lives for the brethren" (`1 John 3:16`), yet it was not the full attainment of the "mark" for which we are running.

Show details for 42. Why is it important that we manifest brotherly love now ?42. Why is it important that we manifest brotherly love now ?

Show details for 43. How may we become members of ‘the Mary class’?43. How may we become members of ‘the Mary class’?

Show details for 44. How did Jesus show us a grand example of brotherly love and sympathy?44. How did Jesus show us a grand example of brotherly love and sympathy?

Hide details for 45. How can we fulfill Jesus’ command to ‘wash one another’s feet’?45. How can we fulfill Jesus’ command to ‘wash one another’s feet’?
R3543 203543 Subhead: THE MEANING OF THE LORD’S ACTION ; R2201 col. 2 3 to end

R3543 [col. 2 4 to end]--The Meaning of the Lord's Action
Here we have the entire lesson explained. In their fear to be the least, all the disciples had shunned the opportunity of service for the Master and for each other. Our Lord, their acknowledged Head and Master, the Messiah, had humbled himself to serve them all, and had thus rebuked their in humility, and at the same time set them an example that would apply to every affair of life, namely, that they should be glad to serve one another on every proper occasion, in the high things or in the common affairs of life. This washing of one another's feet we may readily see applies to any and every humble service of life, any and every kindness, though specially to those services and kindnesses which would be along the lines of spiritual assistances and comfort.

From this standpoint it will be seen that we do not understand that our Master here enjoined a form or ceremony as our Dunkard friends and others believe. We do not even see in the matter the groundwork for the custom of the pope of Rome, who once every year, at this season washes the feet of twelve poor men, perhaps beggars, who are first prepared by a general washing and then brought in while the pope performs the special public service in the washing of their feet. We see no such formality in our Lord's intention. Indeed so far from it being a comfort or necessity to literally wash feet in our day and under our conditions, the reverse would be true. On the contrary, the Apostle points out, to wash the saints' feet in olden times was a mark of special hospitality, and entitled the performer to a loving respect in the Church.--1 Tim. 5:10.

How many blessed opportunities we have for comforting, refreshing, consoling one another and assisting one another in some of the humblest affairs of life, or in respect to some of the unpleasant duties, experiences or trials of life. As our Golden Text expresses it, we are in love to serve one another and not through formality. Any service done or attempted to be done in love, with the desire to do good to one of the Lord's people, we may be sure has the divine approval and blessing. Let us lose no opportunities of this kind; let us remember the Master's example; let us, like our Master, not merely assume humility or pretend it, but actually have that humility which will permit us to do kindness and services to all with whom we come in contact, and proportionately enjoy this privilege as we find the needy ones to be members of the Lord's body--the Church.

As our Lord said to the disciples, "He that is bathed need not save to wash his feet," even so we may realize that all who are justified and consecrated members of his body have already had the bath, the washing of regeneration, and are already clean through the word spoken unto them. (John 15:3.) Nevertheless, although thus cleansed and sanctified, so long as we are in contact with the world we are liable to a certain degree of earthly defilement, and it especially behooves each one not only to look out for himself but to help one another to get rid of earthly defilements, thus serving his brethren, helping them in the weaknesses, trials and imperfections of the flesh, assisting them to become overcomers. In these respects he is cooperating in the great work of washing the saints' feet, cleansing from all filthiness of the flesh and spirit, and perfecting holiness in the reverence of the Lord.--2 Cor. 7:1.

R2201 [col. 2 3 to end]:
Our Lord's words to Peter, "If I wash thee not thou hast no part with me," certainly imply that the washing was more than a mere ceremony-- more also than a mere expression of humility, as we shall endeavor to show. Nevertheless, the principle should hold good in every time and in every clime: that whatever useful service can be rendered to a fellow-member of the body of Christ, however humble or menial, it should be performed, as unto the Lord.

Having finished the service the Master explained its significance. He had set them an example (1) of humility, in being willing to perform the most menial service to those who were truly his; (2) the washing was an illustration of a great truth, namely, that altho already cleansed by the Lord--justified freely from all things, through faith in him--yet that there were certain defilements which would attach to each of them so long as they would be in the world, from contact with its evils and besetments. While the general washing (justification) would stand good for all time, yet they would need continually (figuratively) to wash one another's feet--with the "washing of water by the word." (Eph. 5:26.) This would signify that they should have a mutual watch-care over one another's welfare; to keep each other clean, holy, pure, and to assist one another in overcoming the trials and temptations and besetments of this present evil world;--arising from the three sources of temptation, "the world, the flesh and the devil."

This cleansing work which is to be done for one another is in harmony with the injunction, "Keep yourselves in the love of God." They could not get each other into the love of God: that could be attained only in the one way; through the original cleansing of the precious blood, through faith; and no one can thus cleanse us or help us into divine favor, except the Redeemer himself. But he having cleansed us and brought us into divine favor, has commissioned us that we should help one another to "abide in his love" and to keep ourselves unspotted from the world. The merit, the way and the privilege are all of God through Christ. The agencies used in applying these to one another are ourselves. "Ye ought also to wash one another's feet;" to help keep each other separate from the world, and clean through the Word he has spoken unto us,--by "the washing of water by the Word;" "building one another up in the most holy faith."

This again reminds us of the Scriptural statement, in reference to the Church perfected and glorified, --"His wife hath made herself ready." (Rev. 19:7.) While the entire arrangement for her wedding robes, the washing of regeneration (justification) and the water for her feet-washing, are all provided for the bride through the agency of the Bridegroom, and she is thus made ready, yet the use of these means, the putting on of her adornment, the embroidering of her robes and the arrangement of the jewels presented to her through the spirit, is left for herself to do; each member of the body co-operating unto the edification of the whole body in love.--1 Thes. 5:11; Rom. 14:19.

It would doubtless be pleasing in the sight of the Master, our Head, that we should have a disposition to help and to reform the world in general, and to wash the vilest of the vile from all their sin; but however praiseworthy such a disposition might be, we are to remember that this is not the command which he has placed before us in our text. His injunction here is not to do general washing of all the unclean, but to do special washing for those whom he already has cleansed, justified, through faith. It is in respect to the fellow-members of his body that he has given this charge; and we emphasize it here, because this fact seems to be very generally overlooked by Christian people, who give their time rather to the outward cleansing, the moral and social uplifting, of those whose hearts have never been washed by the Master, and correspondingly neglect one another, his "feet." Yet, as already seen, preceding, tho it is a great honor to render such a service to one another, the privilege will be properly appreciated and much used only by the truly humble who have much love for the Master.

But, it requires peculiar qualifications to enable us to help each other in this respect; before we can help others to remove the motes out of their eyes, and to cleanse their way of life, in all its little particulars, so that every thought as well as every word and act shall be brought into subjection to the divine will, it is necessary that we have experiences along the same lines ourselves. We must endeavor to get rid of the motes and beams that would obstruct our own vision. We must cultivate purity in our own lives,--in our deeds, words and thoughts. Only as we cultivate the various graces of the spirit,--meekness, patience, gentleness, brotherly-kindness, love, can we hope to be specially helpful to others in putting on these adornments of character and purities of life, and to get rid of defilements of the world, and the flesh.

To this end it will be found helpful to remember the lesson of Mary in her service to the Lord's literal feet. Many who would reject well-meaning criticisms of conduct, resent well-meant efforts to wash their feet, as interferences with their private business, would be very amenable to the influences of the same person if he approached them with such evidences of true devotion and loving interest as would be symbolized by tears. It is the sympathetic ones who are most successful in helping the various members of the body of Christ out of the difficulties, besetments and defilements incident to the following of the Lord in this present time. Oh, let us study and strive and pray that we may be very successful in obeying the Master's words, "Ye also ought to wash one another's feet."

It will also be a great help and comfort to the fellow members of the body, if in connection with these efforts to help one another in the cleansing of our ways, by taking heed unto the Word of the Lord, we will have with us also some of the precious ointment of sympathetic and, as far as possible, commendatory and encouraging words, and helpful assistance: for all the members of the feet class who are seeking to walk worthy of the Lord need the ointment of sympathy and encouragement, as offsets to the trials, difficulties and persecutions incident to the "narrow way," coming to them from the great Adversary and his blinded servants.

Show details for 46. How jealously should we guard and increase this grace of brotherly kindness?46. How jealously should we guard and increase this grace of brotherly kindness?

Show details for 47. How may we cultivate brotherly love?47. How may we cultivate brotherly love?

48. What additional thoughts are found in Topical Index of ‘Heavenly Manna, ‘ under ‘Love One Another‘?


BROTHERLY_KINDNESS.pdf