Berean Studies / Ber06 - Brotherly Kindness (Brotherly Love)
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Single Click a triangle below to see the references CT Russell selected for the associated question. The study questions (with the references) are also included as an attached Adobe PDF file at the bottom of this page.
1. What is the ‘new commandment’ given by Christ to his disciples?
2. What is brotherly love?
3. Who are our ‘brethren’?
4. Why is the manifestation of brotherly kindness so necessary ?
5. Is it important that we observe the spirit as well as the form of our Lord's command?
6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?
7. How is our love for God measured by our love for ‘the brethren’?
8. Can we fellowship all ‘the brethren’ alike?
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 ?
F296 through F297:
The Lord's rule on this subject is clearly set forth to be--"He that humbleth himself shall be exalted; and he that exalteth himself shall be abased." (Luke 14:11) The Church is to follow this rule, this mind of the Spirit, in all matters in which she shall seek to know and obey her Lord. The Lord's method is to advance only him whose zeal and faithfulness and perseverance in well-doing have shown themselves in little things. "He that is faithful in that which is least is faithful also in much." (Luke 16:10) "Thou hast been faithful over a few things: I will make thee ruler over many things." (Matt. 25:21,23) There is always plenty of room at the bottom of the ladder of honor. Whosoever wills, need not for long be without opportunities for serving the Lord, the Truth and the brethren in humble ways which the proud-spirited will disdain and neglect, looking for service more honorable in the sight of men. The faithful will rejoice in any service, and to them the Lord will open wider and yet wider doors of opportunity. Thus his will, exemplifying the wisdom from above, is to be carefully followed by every member of the New Creation--especially in his vote, in his stretching forth of his hand as a member of the body of Christ to express the will of the Head.
A self-seeking brother should be passed by, however capable; and a less capable, but humble, brother should be chosen for Elder. So gentle a reproof should be beneficial to all--even though not one word be uttered respecting the reasons governing. And in the case of a capable Elder giving evidence of a dictatorial spirit, or inclining to regard himself as above the Church and of a separate class, or implying a divine right to teach not coming through the Ecclesia (Church), it would be a kindness as well as a duty to such an one to drop him to some less prominent part of the service or from all special services for a time, until he shall take this gentle reproof and recover himself from the snare of the Adversary.
All are to remember that, like other faculties, ambition is necessary in the Church as well as in the world; but that in the New Creation it must not be a selfish ambition to be something great and prominent, but a loving ambition to serve the Lord and his people, even the very humblest. We all know how ambition led to Satan's fall-- from the favor and service of God to the position of an enemy of his Creator and an opponent of all his righteous regulations. Similarly, all who adopt his course, saying, "I will ascend above the stars of God [I will set myself above others of the sons of God], I will be as the Most High--[a ruler amongst them, a usurper of divine authority without divine appointment, and contrary to the divine regulation]," are sure to suffer divine disapprobation, and proportionate alienation from the Lord. And the influence of such, like Satan's, is sure to be injurious. As Satan would be an unsafe teacher, so are all who have his disposition sure to lead into darkness for light; because they are not in the proper attitude to receive the light and be used as messengers of it to others.
Whenever, therefore, any brother feels sure that he is called to preach in some public capacity when no door of service has been opened to him in the appointed manner--if he is inclined to force himself upon the Church, without its almost unanimous request--or if having been chosen to the position of a leader or Elder he seeks to hold the position and consider it his by right, without regular votes of the Church from time to time requesting his service continued, we may set it down either that the brother has not noted the proprieties of the case, or that he has the wrong, self-seeking spirit unsuitable to any service in the Ecclesia. In either event it will be the proper course to make a change at the first proper occasion for holding an election: and, as already suggested, the first Sunday of a year or in a quarter would be an appropriate time easily remembered.
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.
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?
See Topical Index of Watch Tower Bible , under ‘ Brethren .’
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?
33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?
34. How should brotherly kindness consider ‘social obligations’?
35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?
Ro 13:8; F564 ¶1, 2; F569 ¶1, 2; Lu 6:35; F567 ¶2; F568 ¶1, 2
Romans 13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
F564 [¶1, 2]:
"Owe no man anything but to love one another," is the divine rule, as expressed by the Apostle. (Rom. 13:8) It would be well if all the world knew of this rule and followed it closely, and we know that in due time just this rule will be rigidly enforced--during the Millennial age. But the New Creation has this as its rule now, and however others may fail to recognize it and to follow it, the Lord's people should obey this instruction implicitly. Even to natural Israel, the house of servants, the Lord laid down the injunction that if faithful to him they should be lenders, not borrowers (Deut. 15:6), and this principle commends itself to every person possessed of good judgment as being the very essence of wisdom-- wisdom which it would be well, were it possible, to apply to the world--wisdom which the world recognizes, but which comparatively few either of the Lord's people or of the world strenuously endeavor to follow as an invariable rule of life.
In other words, every member of the New Creation should, as respects earthly things, live within his means. If he can earn but a dollar a day he should not for a moment think of spending more than that, except upon the direst necessity, but should adapt his conditions accordingly, until there be a change to more favorable circumstances. Recognizing that the Lord's providential care is over him and all his affairs, he should, after arranging as wisely as he knows how respecting his temporal matters, conclude that these as well as his spiritual affairs have been subject to divine supervision, and that the Lord designed a blessing for him in connection with these conditions. He should, therefore, be thoroughly content with them, however trying they may be--waiting patiently on the Lord for such relief as divine love and wisdom may bring in due time. If the income be a liberal one, moderation should be his rule of conduct in this as in all things. "Let your moderation be known unto all men." Economy is a part of the divine arrangement, as exemplified by our Lord and the apostles, and particularly illustrated in the matter of the saving of the fragments by order of him who had power to create out of nothing food for a multitude.
F569 [¶1, 2]:
There is a kind of petty borrowing and lending practiced by many, especially in respect to household articles, soap, sugar, tubs, tools, etc., that deserves consideration here. The New Creatures, under the control of the spirit of a sound mind, must deprecate in their hearts such petty annoyances; so much so that they will be sure so to regulate their own affairs and wants as to make such borrowing an extremely rare matter --a matter of absolute necessity in case of sickness or other extremity. It should be a part of the determination of all the Lord's saints to put other people to as little trouble as possible. If, therefore, through neglect of proper attention to their affairs, they are short of butter for a meal, they should prefer to do without it rather than to annoy a neighbor and to set a bad example. If they have only one smoothing iron, and cannot afford to purchase another, they would best abide by the consequences, and use the one only.
Those who cultivate such strict regulations in respect to their own affairs will naturally feel more annoyed than would others if a neighbor comes to them to borrow. Nevertheless, the Lord's people are to be lenders, not borrowers; and our advice would be that in all reasonable moderation the Lord's people should gain a notoriety of peculiarity in both these respects--that they would be always willing to lend, and that heartily, with cheerfulness and goodwill, and a desire to please and accommodate, to the extent that they could afford to lose--and always unwilling to borrow. Such persons would admittedly be considered "good neighbors," whether they were thought "peculiar people" as respects their devotion to the Lord and his Word or not. True, the borrowers might not always return the article, and it might cost trouble to go after it; or, in the case of borrowing food, they might never return it. We should reflect, however, that if they thus borrowed and consumed and failed to return food, they would be less likely to come again for more. If circumstances would permit, we would prefer never to ask the return of a borrowed article. We would rather consider these favorable opportunities for making friends with the "mammon of unrighteousness"--good opportunities for sacrificing trivial earthly interests that we might, through these, obtain a greater moral and spiritual influence with our neighbors.
Luke 6:35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
F567 [¶2] through F568 [¶2]:
The Lord's counsel to his people on the other side of the question is equally explicit. If they see their brethren have need they are to do good and to "lend, hoping for nothing again"--without thought of gaining similar or other favors in return. We must, however, understand this injunction to "lend" to a brother in harmony with the other injunction that we should not borrow; and, hence, the implication would be that the brother possessed means and would be able to repay, but that temporarily he had need, and was able to give some kind of a mortgage or security to the one lending. But such lending, to assist a brother in necessity, should be done freely and without hope of reward--without stipulating for interest (usury), but merely for the return of the principal within the specified time. It should be purely an accommodation, an expression of brotherly love.
If the brother be not circumstanced so that he could repay or give security for the money, the loan should not be made, but, instead, a gift--to whatever extent the giver felt himself able to exercise charity and in proportion to the necessities of the brother. The brother might engage to pay back, but it should be insisted upon that it is a gift, unless subsequently the brother's affairs should decidedly change, and he should be abundantly able to return the gift, in which case he certainly should have the desire of heart so to do. Even then, if the giver were well able to afford it, he might say to the brother, "I cannot feel happy to take back the gift; therefore, I entreat you, pass it on to someone else, whom you may find in need, now or at some future time." The matter would be entirely different, however, if the brother or any other person wished to borrow money with a view to extending his business, and with the intention of making profit. To loan the money to such an one, taking ample security, and requiring interest would be thoroughly legitimate; and such interest would not be "usury," in the oppressive or wrong sense, but would be in harmony with what the Lord enjoined in his parable when he said, "Thou oughtest to have put my money to the exchangers, and then at my coming I should have received mine own with usury [interest]." Matt. 25:27
In full accord with these injunctions, the Scriptures give us another, which might well be heeded, and always to profit, not only by the New Creation, but also by the world in general. The injunction reads, "A man void of understanding striketh hands, and becometh surety in the presence of his friend." (Prov. 17:18) According to this suggestion, sureties and securities for others, indorsements of notes, etc., would be barred, and wise it would be for all of the Lord's people to follow this rule carefully. Even in the most urgent case imaginable, in which there might be almost absolute necessity for going upon the bond of a brother, care should be exercised that no obligation is taken that could not be met without serious disaster. If the bond were for a sum that one would be willing to lend to the brother, or to give to him in case of necessity, then the bond or security or indorsement would be allowable, but not otherwise--never to the jeopardy of one's own credit, nor to the risk of one's own business, nor to the impoverishment of one's own family. Compare Prov. 22:26; 11:15; 6:1-5.
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‘?