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?

Hide details for 3. Who are our ‘brethren’?3. Who are our ‘brethren’?
Mt 12:50; R2235 col. 1 5- 7; R2647 col. 1 5, 6; R3219 col. 1 6, 7; E108 2

Matthew 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

R2235 [col. 1 5-7]:
The Apostle follows the example of our Lord Jesus in symbolizing truth and righteousness as Light, and sin and every evil way as so much of opposing Darkness. God himself thus considered would be the very perfection of light,--"in him is no darkness," no sin, no imperfection. With this thought before the mind, the Apostle points out that any growth of fellowship with God which we may aspire to, must be along the lines of truth, goodness, purity; and he points out that it would be sin for us to say to others or to imagine in our own hearts that we are walking with God and having fellowship with him, if our course of life is a dark, a sinful one. Such are merely deceiving themselves and others: they are not deceiving God, and they are not getting the blessings of those who do "walk in the light."

Moreover, to the extent that we walk in the light and in harmony and fellowship with God, we will find ourselves in fellowship with all others who are like-minded. So then, if we do not "love the brethren, whom we have seen," so as to be able to have fellowship and spiritual pleasure with them, that would be an indication that we are not wholly in harmony and fellowship with God. But who are the "brethren?" Our Lord tells us that not all who profess his name are true brethren; he says, "Not everyone that saith Lord, Lord, shall enter into the Kingdom of Heaven [be recognized as his brethren and joint-heirs], but he that doeth the will of my Father which is in heaven." We thus see that it is by our deeds and not merely by our professions that we are accepted of the Lord who again says, "Who are my brethren?...Verily, I say unto you he that doeth the will of my Father the same is my brother."--Matt. 7:21; 12:50.

So then, we are not to anticipate "fellowship" with all who name the name of Christ as a proof of fellowship with the Father, and that we are in the light: we are merely to anticipate this true fellowship with those who are earnestly seeking to do the Father's will, to serve his cause and exemplify the instructions of his Word, in their deeds as well as in their professions. Between all such there must be, whether hidden or open, a bond of fellowship and union--that bond is the one faith and one baptism into the one Lord.

R2647 [col. 1 5, 6]:
Our standard of orthodoxy as applied not to sects but to Christians, personally, recognizes as correct and sound in doctrine all who acknowledge the following points. (1) That he is by nature a member of the fallen, condemned race and hence a child of wrath even as others, and justly under the divine sentence of condemnation. (2) That Christ died for the ungodly, for Adam and all his condemned race; and hence God can now be just in justifying him and all who believe in Jesus. (3) That his justification is the basis of his call to full consecration in self-sacrifice, and that he has thus devoted his all to the Lord, in exchange for the share in the Millennial Kingdom which the Lord has promised to all such "overcomers." -- Rev. 2:26; 3:12,21.

All the above described class are properly recognized as "orthodox" and "brethren," however they may differ on minor details in the correct knowledge of which they may be expected to grow under the Lord's guidance;--building one another up in [the details of] their most holy faith, as revealed in the Word of the Lord, which, as they come more and more to understand it, will make them wiser and wiser respecting the good and acceptable and perfect will of God,--unto salvation,--until salvation actual, the "crown of life," with glory, honor and immortality, shall be the grand outcome of the finished race.

R3219 [col. 1 6, 7]:
Question.--What should be our attitude toward professing Christians of the various denominations who give evidence of but slight knowledge of the truth, and but slight appreciation of the ransom? Should we consider them brethren in Christ? and should we fellowship them as such? or should we treat them as heathen men and publicans?

Answer.--All who profess love to the Lord Jesus Christ and have faith in him as their Savior--even though their knowledge of his redemptive work be but limited and vague--and whose general conduct is noted as indicating their desire to walk after the spirit and not after the flesh, should be considered and treated as brethren. But when we use the word "brother" we are to remember that amongst believers there are two classes of brethren: (1) Those who have merely pledged themselves to the Lord for a reformation of life, and who are to some extent trusting in the Savior; and (2) those who have gone on and who have consecrated their lives even unto death, and have been begotten as new creatures by the holy spirit. These are brethren of a different order; the first were typified in the Levites, the last in the priests. Both are our brethren, and both should be treated courteously, kindly, helpfully; but it would be impossible to fellowship the first class in the same manner or degree that we would fellowship the second class. In considering the Church, only the latter should be counted, because the Church is the body of Christ, the Royal Priesthood. Only the latter, therefore, should be expected to participate in the Memorials of the Lord's death, and the pledge of consecration to be dead with him. It is to the first of these classes of brethren (typified by the Levites) that the Apostle addressed the exhortation, "I beseech you, brethren, by the mercies of God, that ye present your bodies living sacrifices," etc. (Rom. 12:1.) Those who follow this exhortation and make the sacrificial consecration, thereby become brethren on the highest plane of the spirit, and thus become members of the highest degree of fellowship as members of the body of the Anointed One.

E108 [2]:
But our Lord's "brethren" were not immaculate, were not separate from sinners. How, then, could he be "made like unto his brethren," and yet be separate from sinners? The answer to this question is found in the recognition of the fact that the world of mankind, sinners in general, are not the ones who are referred to as "his brethren." The man Adam, indeed, was a son of God at his creation, and up to the time of his transgression (Luke 3:38), but not subsequently. And all of his race are Scripturally designated "children of wrath." (Eph. 2:3) Only those who have "escaped the condemnation that is on the world," and who have gotten back into harmony with God, through Christ, are Scripturally authorized to consider themselves the sons of God. (John 1:12) Of the others, our Lord declares, "Ye are of your father, the devil, for his works ye do." (John 8:44) Our Lord Jesus never counted himself in as one of the children of the devil, nor as one of the "children of wrath," but declared that he "proceeded forth and came from God." Neither did he recognize as "his brethren" any of those who were still "children of wrath." The only ones recognized as the "Lord's brethren" are those who, having escaped the condemnation that is on the world, have been brought nigh to the Father through the blood of Christ, and have received "the spirit of adoption" into God's family, and the promise of full "adoption of sons" at the establishment of the Kingdom. (Rom. 8:15,23; Gal. 4:5) It is because these are justified, reckonedly freed from Adamic guilt and reckonedly constituted righteous, through the blood of Christ, that they are in any sense of the word like our Lord Jesus, "his brethren," on a similar footing of divine favor and separateness from the world. Of the consecrated of this class our Lord says, "They are not of the world, even as I am not of the world." "I have chosen you out of the world." (John 15:19; 17:16) From this standpoint it can readily be seen that our Lord was "made like unto his brethren"--exactly, in every particular. Not that his "brethren" were in this condition at the time he humbled himself and was made flesh--he had no brethren at that time, except as this class was foreknown of God. (Eph. 1:5,11; Rom. 8:29) But the divine arrangement was such that God foresaw that he could be just, and yet justify those of the sinner race who accepted divine grace through Christ, and whose sins were, on this account, covered, not imputed to them, but imputed to him who "bore our sins in his own body on the tree." God forearranged, foreknew, his purpose to call out the Gospel Church to be "joint-heirs with Jesus Christ our Lord," to the inheritance, incorruptible, undefiled, and that fadeth not away, reserved in heaven. And it was in view of this prearranged plan that all who will constitute this class were spoken of in advance, through the prophets, as the "brethren" of Christ. Prophetically, our Lord is represented as saying to the Father, "I have declared thy name unto my brethren; in the midst of the Church have I sung thy praise." (Psa. 22:22; Heb. 2:12) Since this was the divine program--that our Lord should not only be the Redeemer of the world, but also a pattern for the "brethren" who would be his joint-heirs--therefore, in carrying out this divine program it was fitting that he should in all his trials and experiences be "made like unto his 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?

Show details for 16. How will brotherly love sympathize with the more demonstrative brethren?16. How will brotherly love sympathize with the more demonstrative brethren?

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

Hide 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?
F148 2 to 150 1

F148 [2] through F150 [1]:
Another class of the consecrated, but spiritually diseased, needs consideration. These, apparently justified by faith and sincere in their consecration, seem to make little or no progress in controlling their flesh. Indeed, in some instances, it would appear that their faith in God's goodness and mercy, removing the brakes of fear, have left them rather more exposed to temptation through weaknesses of the flesh than they were at first-- when they had less knowledge of the Lord. These have experiences which are very trying, not to themselves only, but to the entire household of faith with whom they come in contact; their lives seem to be a succession of failures and repentances, some along the lines of financial inconsistencies, others along the lines of moral and social delinquencies.

What is the remedy for this condition of things? We answer that they should be distinctly informed that the New Creation will not be composed of those who merely covenant self-denials and self-sacrifices in earthly things and to walk not after the flesh but after the Spirit; but of those who, because of faithfulness in the willing endeavor to keep this covenant, will be counted overcomers by him who readeth the heart. They should be instructed that the proper method of procedure for all the consecrated is that, being made free by the Son, they should be so anxious to attain all blessings incident to divine favor, that they would voluntarily become bond-servants-- putting themselves under certain restrictions, limitations, bondage, as respects their words, their conduct, their thoughts--earnestly desiring of the Lord in prayer the aid he has promised them, expressed in his words to the Apostle, "My grace is sufficient for thee; my strength is made perfect in weakness." Each time they find that they have transgressed they should not only make amends to those injured, but also make confession to the Lord, and by faith obtain his forgiveness--they should promise greater diligence for the future, and should increase the limitations of their own liberties along the lines of weakness ascertained by their latest failure.

Thus watching and praying, and setting guards upon the actions and words of life, and bringing "every thought into captivity" to the will of God in Christ (2 Cor. 10:5), it will surely not be long until they can assure themselves and the brethren also respecting the sincerity of their hearts, and walk in life so circumspectly that all may be able to discern, not only that they have been with Jesus, but also that they have learned of him, and have sought and used his assistance in gaining victories over their weaknesses. The cases of such brethren or sisters would come under the head of what the Apostle terms "walking disorderly"--not after the example of the Lord and the apostles. In another chapter we will see the Lord's direction respecting the manner in which those weak in the flesh and who bring dishonor and discredit upon the Lord's cause should be treated by the brethren.

Here we remark, however, that so long as they give evidence of repentance for their wrong course and a desire of heart to go in the right way and of continued faith and trust in the Lord, they must be esteemed as brethren--however necessary it may be to restrict fellowship with them until they have given some outward, tangible demonstration of the power of grace in their hearts in the restraint of their fleshly weaknesses. Nevertheless, they are still to be encouraged to believe that the Lord is very merciful to those who trust him and who at heart desire his ways, although they cannot be encouraged to expect that they could ever be counted worthy of the overcoming class unless they become so earnest in their zeal for righteousness that their flesh will show some considerable evidence of its subjection to the New Mind.

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?

Hide 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?
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!

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’?

Show 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 ‘?

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 ?

Hide details for 43. How may we become members of ‘the Mary class’?43. How may we become members of ‘the Mary class’?
R3536 col. 1 3 to col. 2 1; R2201 col. 1 4- 7

R3536 [col. 1 3 through col. 2 1]:
Spikenard Mary represents one of the most beautiful elements of Christian character amongst the Lord's people from that day until the present. For be it remembered that the entire Church of Christ in the largest sense is the "body of Christ," as expressed by Jesus and also by the apostles. The Mary class, who would rather purchase perfume at a great cost whereby to serve the anointed Church, the body of Christ, than to spend the same upon themselves, is still with us, and has been of the Church for these eighteen centuries. Not only was the Head of the body anointed, perfumed, honored, comforted, cheered, but all of the members since have likewise received a blessing from this class, this spikenard Mary class. It is composed not always of the orators, the wealthy or the wise--its ministry is unostentatious and to many, especially of the world, it seems foolishness and waste--but the Lord appreciates it, and so do the members of his body who are comforted and refreshed thereby. Blessing be upon this Mary class!

Honor To Members--Honor To Head.

But if there have been members all the way down who have been comforted in this way, should we not expect some particular blessing of the kind in the end of this age, upon the "feet" members? According to our understanding we are now in the closing of this age --the Head has been glorified, many of the members of the body have passed beyond the veil, and only the feet are here. Perhaps this very picture of Mary's anointing the feet of our Lord as well as his head constitutes a type or picture of what we may expect in this present time. And here comes in a beautiful feature of the divine arrangement--we may all be of the Mary class as well as of the feet class. In other words, each member of the body of Christ may to some extent serve the fellow-members of the body, the fellow-members of the feet, as Mary served the feet of Jesus.

Let each one of the Lord's true people as he studies this matter conclude that by the grace of God he will join the Mary class, and purchase spikenard very costly and lavish it upon the feet of the body of Christ--the Church--the true members. This will mean love, sympathy, kindness, gentleness, patience and assistance and comfort. It will mean large and growing development in all the fruits and graces of the Spirit, whose combined name is Love.

Dear readers, let us each remember that while it is impossible for us to do as Mary did in this lesson, it is the privilege of each to do still more important things for each other, for the brethren of Christ now in the world, the feet members of his body. Hers was a literal perfume and in time lost its virtue; but the little acts of kindnesses and helpfulness which we may render one to another will never lose their merit in the estimation of our Lord, and never lose their fragrance to all eternity in the estimation of each other. The little things of life, the little words, the little tokens, the kind looks, the little assistances by the way, these and not great things are our possibilities, our perfumes, the one for the other.

"Wash One Another’s Feet."

The washing of the feet in olden times in oriental lands was very necessary to the comfort, and hence to wash one another's feet would signify to comfort and refresh one another even in the most menial services. This is the essence of our Lord's lesson to us, that we should be glad for any opportunity for serving one another, for comforting and helping one another, however menial the service. Apply this now to the expression of our lesson. Mary washed our Lord's feet with perfume, and the Mary class, the most loving and devoted class in the Church, are to help one another, to wash one another's feet; and they are to do so not in the rudest and clumsiest manner imaginable, but, inspired by love and devotion one to another, they are to wash one another's feet with the kindness and sympathy and love and appreciation symbolized by Mary's spikenard; and their comforting of one another is to be with that love and solicitation which was represented by Mary's using the very locks of her head for her Master's feet.

We see some evidence that this love, this spikenard-Mary love and sympathy, is growing amongst the members of the Lord's body; that as they perceive the animosity of the world and the flesh and the Adversary against the Lord's anointed they are all the more devoted one to another, and all the more disposed to honor one another with care and love and sympathy, and to speak and act generously and kindly one toward another. We are glad of this--we know of no better evidence of growth in grace on the part of the consecrated. Let the good work go on until we shall have filled the house with the perfume of love, until the whole world shall take knowledge of how Christians love one another-- not in a narrow or partisan sense, but in the broad sense that Christ loved all who love the Father and all who sought to walk in the Father's ways.

R2201 [col. 1 4-7]:
What a comforting thought it should be to all who are of Mary's attitude of mind that it is still possible to wash and to anoint the Lord's feet. His own lips have declared that, whatever is done for the least one of his consecrated followers, is accepted by him as done unto himself. Ah! blessed thought; the Lord is still in the flesh, representatively; his faithful are to be esteemed "members of his body," as new creatures. And while these are still in the flesh, the sufferings of Christ in the flesh are still in progress, and will not be finished until the last member has been glorified.--`Col. 1:24`.

Moreover, the Scriptural figure holds good: Christ is the Head of this body which is his Church, and which for eighteen hundred years has been in process of development; and now the last members of the body are here,--"The feet of him." As members of the feet class many are weary, discouraged, needing rest, refreshment and comfort, such as was bestowed upon the literal feet of the Master.

Here comes in a test with respect to the symbolic feet of Christ, similar to that with respect to the natural feet which proved the great love of Mary and the slight of love of Simon. The members of the feet class are unpopular to-day as was the Master himself in his day, with a class corresponding to the scribes and Pharisees and doctors of the Law. Only those who love the Master much and appreciate greatly their own forgiveness will love his "feet members" in the present time to the extent that they would be willing to serve them and to fellowship them; while others like Nicodemus and Simon, altho well-meaning and considerably interested, will be ashamed of the gospel of the Nazarene in the present time, and ashamed of his feet, which published to Zion glad tidings, saying, "Thy God reigneth"--the Millennial age is dawning and the reign of Christ has already begun. (`Isa. 52:7`.) But those who are ashamed either of the gospel or of its servants are ashamed of the Master and of the Father; and such cannot be recognized as "overcomers" of the world, because instead they are overcome by the world and its spirit. Such shall not be accounted worthy to progress into the full knowledge and privileges of discipleship.
How few there are who seem to have a large measure of the spirit of Mary Magdalene! How few are really very helpful to one another. How few pour upon one another the spikenard ointment of comforting words, helpful suggestions and encouragements. Those who are thus helpful will be found filled with a genuine love for the "head," for the "body" in general and even for the "feet." And the secret of their love as in Mary's case will be found to be a large appreciation of their own imperfections and of the Lord's mercy and grace toward them, in the forgiveness of their sins. The Apostle expresses the sentiments of these helpful and loving members of the body, who are the only ones who are making their calling and election sure, saying,--"For we thus judge, that if one died for all then were all dead; and that we who live should not henceforth live unto ourselves, but unto him who died for us and rose again."

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?

Show 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’?

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