Berean Studies / Ber06 - Brotherly Kindness (Brotherly Love)
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Single Click a triangle below to see the references CT Russell selected for the associated question. The study questions (with the references) are also included as an attached Adobe PDF file at the bottom of this page.
1. What is the ‘new commandment’ given by Christ to his disciples?
2. What is brotherly love?
3. Who are our ‘brethren’?
4. Why is the manifestation of brotherly kindness so necessary ?
5. Is it important that we observe the spirit as well as the form of our Lord's command?
6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?
7. How is our love for God measured by our love for ‘the brethren’?
8. Can we fellowship all ‘the brethren’ alike?
9. Should we always expect to have our manifestations of brotherly kindness received in the same spirit?
10. How are the comfort and peace of the Church dependent upon the manifestation of this grace?
11. How should brotherly love exercise itself in seeking opportunities for service?
12. How should brotherly love manifest itself ‘in honor preferring one another’?
13. How should we ‘consider one another to provoke unto love and to good works’?
14. How will brotherly love exercise itself in ‘laying down our lives for the brethren’?
15. How should we manifest brotherly kindness toward the weaker brethren?
1Th 5:14; R2321 col. 2 ¶4; F236 ¶1; F304 to 306
1 Thes. 5:14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.
R2321 [col. 2 ¶4]:
Let us (Christians), then, take a broader view of matters, and especially of all who have named the name of Christ, and who give any evidence of seeking to walk in his footsteps. Let our love for them cover not only the little, trifling blemishes and differences from ourselves, but let our love cover also a multitude of imperfections in their flesh, so long as we see that their hearts are loyal to the Lord, and that they are seeking to walk not after the flesh but after the spirit: so long as they profess to be seeking to get rid of the meanness and selfishness and littleness of the fallen nature and to cultivate in themselves the nobility of character which belongs to perfect manhood, the image of the divine nature.
The Apostle sets before our minds a picture of the New Creation which illustrates the entire subject. It is a human figure, the head representing the Lord, the various parts and members representing the Church. In 1 Cor. 12 this subject is grandly elaborated, and with great simplicity, the explanation given being that, "As the body is one and hath many members, and all the members of that one body, being many, are one body, so also is Christ [one body or company composed of many members]. For by one Spirit are we all baptized into one body [whether Jews or Gentiles, whether bond or free]." The Apostle proceeds to call attention to the fact that as the well-being of a human body depends largely upon the unity and harmony and cooperation of all its members, so also it is with the Church, the body of Christ. If one Continuing our examination of the Apostle's words in our text, we note that the Church is to comfort the feeble-minded. We thus have notice that the reception of the holy Spirit does not transform our mortal bodies so as to entirely overcome their weaknesses. There are some with feeble minds, as there are others with feeble bodies, and each needs sympathy along the line of his own weakness. The feeble minds were not to be miraculously cured; nor should we expect that because the minds of some are feeble and unable to grasp all the lengths, and breadths, and heights, and depths of the divine plan that, therefore, they are not of the body. On the contrary, as the Lord is not seeking for his Church merely those who are of fine physical development, strong and robust, so member suffer either pain or degradation or disgrace, all the members are affected, willingly or unwillingly, and if one member is specially blessed or comforted or refreshed, proportionately all others share the blessings. He points out (verse 23) that we seek to cover and hide the weaknesses, blemishes, etc., of our natural bodies and seek to relieve and help them; and that thus it should be with the Church, the body of Christ--the most blemished members should have special care as well as the covering of charity--love; "that there be no schism [division] in the body, but that the members should have the same care one for another," for the most humble as well as for the most highly favored member-- Verse 25.
F304 through F306--"Comfort the Feeble-Minded."
Continuing our examination of the Apostle's words in our text, we note that the Church is to comfort the feeble-minded. We thus have notice that the reception of the holy Spirit does not transform our mortal bodies so as to entirely overcome their weaknesses. There are some with feeble minds, as there are others with feeble bodies, and each needs sympathy along the line of his own weakness. The feeble minds were not to be miraculously cured; nor should we expect that because the minds of some are feeble and unable to grasp all the lengths, and breadths, and heights, and depths of the divine plan that, therefore, they are not of the body. On the contrary, as the Lord is not seeking for his Church merely those who are of fine physical development, strong and robust, so likewise he is not seeking merely those who are strong and robust in mind, and able to reason and analyze thoroughly, completely, every feature of the divine plan. There will be in the body some who will be thus qualified, but others are feeble-minded, and do not come up even to the average standard of knowledge. What comfort should we give to these? We answer that the elders, in their presentations of the Truth, and all of the Church in their relationship one with the other, should comfort these, not necessarily in pointing out their feebleness and condoning the same, but rather along general lines--not expecting the same degree of proficiency and intellectual discernment in the members of the family of God. None should claim that those who have such disabilities are, therefore, not of the body.
The lesson is much the same if we accept the revised reading, "Comfort the fainthearted." Some naturally lack courage and combativeness, and with ever so good will and ever so loyal hearts cannot, to the same degree as others of the body, "be strong in the Lord," nor "fight the good fight of faith" in the open. The Lord, however, must see their will, their intention, to be courageous and loyal, and so should the brethren--if they are to attain the rank of overcomers.
All should recognize that the Lord's judgment of his people is according to their hearts, and that if these feeble-minded or fainthearted ones have had a sufficiency of mind and will to grasp the fundamentals of the divine plan of redemption through Christ Jesus, and their own justification in God's sight through faith in the Redeemer, and if on this basis they are striving to live a life of consecration to the Lord, they are to be treated in every way so as to permit them to feel that they are fully and thoroughly members of the body of Christ; and that the fact that they cannot expound or cannot perhaps with clearness discern every feature of the divine plan intellectually, and defend the same as courageously as others, is not to be esteemed as impugning their acceptance with the Lord. They should be encouraged to press along the line of self-sacrifice in the divine service, doing such things as their hands find to do, to the glory of the Lord and to the blessing of his people--comforted with the thought that in due time all who abide in Christ and cultivate the fruits of his Spirit and walk in his steps of sacrifice will have new bodies with perfect capacity, in which all the members shall be able to know as they are known--and that meantime the Lord assures us that his strength is shown the more fully in our weakness.
"Support the Weak"
This implies that there are some in the Church weaker than others; not merely physically weaker, but weaker spiritually --in the sense of having human organisms depraved in such a manner that they as New Creatures, find greater difficulty in growth and spiritual development. Such are not to be rejected from the body, but, on the contrary, we are to understand that if the Lord counted them worthy of a knowledge of his grace, it means that he is able to bring them off conquerors through him who loved us and bought us with his precious blood. They are to be supported with such promises as the Scriptures afford--to the effect that when we are weak in ourselves we may be strong in the Lord and in the power of his might, by casting all our care upon him, and by faith laying hold upon his grace; that in the hour of weakness and temptation they will find fulfilled the promise, "My grace is sufficient for thee; my strength is made perfect in weakness." The entire congregation can assist in this comforting and supporting, though, of course, the elders have a special charge and responsibility toward these, because they are the chosen representatives of the Church, and, hence, of the Lord. The Apostle, speaking of the various members of the body, after telling of pastors and teachers, speaks of "helps." (1 Cor. 12:28) Evidently the Lord's good pleasure would be that each member of the Church should seek to occupy such a place of helpfulness, not only helping the elders chosen as the representatives of the Church, but also helping one another, doing good unto all men as we have opportunity, but especially to the household of faith.
16. How will brotherly love sympathize with the more demonstrative brethren?
17. How should brotherly kindness deal with the self-seeking ?
18. How will brotherly kindness deal with brethren who lack self- control?
19. How should brotherly kindness seek to avoid ‘busy- bodying’?
20. How should brotherly love control the tongue?
21. How should brotherly love treat a slanderous report against an elder or other brethren?
22. How should the Church exercise brotherly kindness toward those who ‘walk disorderly’?
23. How should the elders exercise brotherly love in reproving the ‘unruly’?
24. How may we avoid judging one another as individuals ?
25. How should brotherly kindness be exercised toward brethren who have doctrinal ‘hobbies’?
26. What is the relation between brotherly kindness and ‘the unity of the faith’?
27. How should brotherly kindness deal with serious offenders in the Church?
28. By what rules are ‘false brethren’ to be judged?
29. What should be our attitude toward ‘siftings’ among the brethren?
30. What should be the attitude of all ‘true sacrificers’ toward each other and toward those who have left ‘the Holy’?
31. How does brotherly kindness apply ‘the Golden Rule’?
32. How should brotherly love exercise itself toward the special servants of the Church?
33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?
34. How should brotherly kindness consider ‘social obligations’?
35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?
36. How should brotherly love regard visiting, ‘borrowing a neighbor’s time ‘?
37. What is the relation between brotherly love and communism?
38. Do those who have reached ‘the mark’ still have trials along the line of brotherly love?
39. Why is brotherly love ‘one of the final and most searching tests ‘ of the brethren and how may we prepare to meet it?
40. What should be ‘the main- spring back of brotherly kindness’?
41. What does the illustration of ‘the third- quarter mark’ signify?
42. Why is it important that we manifest brotherly love now ?
R3536 col. 2 ¶2, 3, 6, 7, R3537 col. 1 ¶1, 2
R3536 [col. 2 ¶2, 3, 6, 7] through R3537 [col. 1 ¶1, 2]:
If Mary had waited another week she might have used the perfume upon herself but not upon the Lord--within a week from the time of this incident our Lord was buried, the tomb was sealed, the Roman Guard stood before it and there would have been no opportunity even to have poured it upon his dead body. How much better that she improved the opportunity, that she showed the Lord her devotion while he was still her guest. The parallel is here: it will not be long until all the members of the body of Christ will have filled their share of the sufferings and have passed beyond the veil "changed."
Wisdom tells us that we should not delay in bringing our alabaster boxes of ointment and pouring their contents upon our dear ones of the body of Christ, the feet of Christ. No matter if they do not notice us, or think of us, or pour any upon us as members of the feet; let us do our part, let us be of the Mary class, let us pour out the sweet perfume upon others, and the house, the Church of the Lord, will be filled with the sweet odor, even though some disciples might mistakingly charge us with being extravagant with our love and with our devotion, not understanding that the Master by and by will say again, "Let her alone, she hath done what she could." Our Lord's estimate of this spikenard and anointing is that it is all that we can do--nothing could be more or better. It indicates love, great love--and "love is the fulfilling of the law."
Respecting the propriety of using present opportunities for the comfort and encouragement one of another, a writer has pointedly said: "Don't keep the alabaster boxes of your love and tenderness sealed up till your friends are dead. Fill their lives with gladness. Speak approving, cheering words while they can hear them...If my friends have alabaster boxes full of the fragrant perfume of sympathy and affection laid away, which they intend to break over my body, I would rather they would bring them out in my weary and troubled hours, and open them, that I may be refreshed and cheered by them while I need them....I would rather have a plain coffin without a flower, a funeral without a eulogy, than life without the sweetness of love and sympathy. ...Flowers on the coffin cast no fragrance backward on the weary road."
Mrs. Preston's poem, "Ante Mortem," expresses the same thought thus:--
…"Had I but heard
One breath of applause, one cheering word—
One cry of `Courage!' amid the strife,
So weighted for me with death or life—
How would it have nerved my soul to strain
Thro' the whirl of the coming surge again."
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‘?