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 ?

Hide 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?
1Pe 1:22; Ro 12:9; R2518 col. 1 5( 4) to end; R2213 col. 1 2; R2242 col. 1 4; R3542 col. 2 4, 5; R3233 col. 2 4

1 Peter 1:22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

Romans 12:9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

R2518 [col. 1 5(4) to end]:
"Seeing ye have purified your souls in obeying the truth through the spirit [the spirit of the truth] unto unfeigned love of the brethren, see that ye love one another with a pure heart, fervently."-- `1 Pet. 1:22`.

This medicine is for those who have used the other prescriptions and gotten clean. It points out that the purity came not merely through hearing the truth, nor through believing the truth, but through obeying it. And not merely a formal obedience in outward ceremony and custom and polished manner, but through obedience to the spirit of the truth--its real import. All this brought you to the point where the love of the "brethren" of Christ was unfeigned, genuine. At first you treated all with courtesy, or at least without impoliteness; but many of them you did not like, much less did you love them: they were poor, or shabby, or ignorant, or peculiar. But obeying the spirit of the truth you recognized that all who trust in the precious blood and are consecrated to the dear Redeemer and seeking to follow his leadings are "brethren," regardless of race or color or education or poverty or homeliness. You reached the point where your heart is so free from envy and pride and selfishness, and so full of the spirit of the Master, that you can honestly say, I love all the "brethren" with a love that is sincere and not at all feigned.

Now having gotten thus far along in the good way, the Lord through the Apostle tells us what next --that we may preserve our hearts pure,--"See that ye love one another with a pure heart fervently [intensely]." Ah, yes, the pure heart must not be forgotten, else it might be but a step from pure love into a snare of the Adversary, carnal love. But the pure love is not to be cold and indifferent: it is to be so warm and so strong that we would be willing to "lay down our lives for the brethren."--`1 John 3:16`.

With such a love as this burning as incense to God upon the altar of our hearts there will be no room there for any selfish, envious thoughts or words or deeds. Oh how blessed would all the gatherings of the "brethren" be, if such a spirit pervaded all of them! Can we doubt that, if it held sway in one-half or one-third or even one-fourth, it would speedily exercise a gracious influence upon all--for righteousness and fidelity and love and peace, and against envy, strife, malice, slanders and backbitings?

Let all the "brethren" more and more take these medicines which tend to sanctify and prepare us for the Master's service, here and hereafter.

R2213 [col. 1 2]--"Let love be without dissimulation.":
He had already explained the necessity for love; but he now puts us on guard against a merely feigned love, which would only outwardly appear kind and polite. The true spirit of love, a holy spirit, will not be a dissimulating one, a hypocritical one: the love will be genuine, heartfelt as well as mouth expressed. This love is to be toward God, and toward all in proportion as they are God-like, or striving to be so. It is to be a love of that which is good, right, pure, true.

R2242 [col. 1 4]:
While the outward affairs of life are to be regulated and harmonized with the Lord's character and will, as expressed to us in his Word, yet the object sought is to have these good qualities proceed from an inward source, a regenerated heart; a heart from which Selfishness has been dethroned, and in which Love has been enthroned as the moving impulse of life. Love to God will regulate all of our obedience to him, so that it will not be merely outward and formal ceremonies, but worship in spirit and in truth. Love to fellow-men --especially to the household of faith--will guide us in our dealings with them; for love thinks no evil, love slanders not, love backbites not, love bears no false witness, love seeks not her own interests merely, but also the welfare of others, is not proud, but humble, meek, gentle, easy to be entreated, long-suffering and patient.

R3542 [col. 2 4, 5]:
It is difficult for us to gage our own hearts thoroughly and hence we should use great charity in measuring the hearts and intentions of others, and should err rather on the side of too great sympathy and leniency than on the side of too strong condemnation. Doubtless had the apostles been inquired of respecting the matter they would have denied any elements of selfishness in their motives and conduct, and would have thought and spoken only of their zeal for the Lord and desire to be near him. This illustrates to us, what the Scriptures declare, that the human heart is exceedingly deceitful-- that it needs scrutinizing carefully lest, under the cloak of something good, it might harbor qualities which without that cloak we would despise or spurn.

As further illustrating this subject, and as helping us each and all to apply the lesson personally, we relate a dream told by a Scotch minister, Horatius Bonar, shortly before his death. He dreamed that his zeal was represented in a package of considerable size and weight, and that some angels came to it and weighed it and assured him that it was full weight, an hundred pounds-- all that was possible. In his dream he was greatly pleased with this report. They next determined to analyze it. They put it into a crucible and tested it in various ways and then reported the result thus: "Fourteen parts selfishness; fifteen parts sectarianism; twenty-two parts ambition; twenty-three parts love to man; twenty-six parts love to God." Awakening he realized that it was but a dream, yet felt greatly humbled, and doubtless was profited by it throughout the remainder of life. That dream may be equally profitable to each of us in leading us to a close inspection of the motives which lie beyond our words and thoughts and doings--especially beyond our service for the Lord and for the brethren.

R3233 [col. 2 4]:
As there are nominal Christians and real Christians, so there is a nominal love as well as a real love amongst those who profess the name of Christ, and it should be more and more the aim of the Lord's true people to cultivate his spirit, his character, his disposition, his love, his friendship; and that they may be able to cultivate these he has caused the Apostle to present to our attention a most graphic description o f the love which is from above. This description is given in 1 Cor. 1 3. It must be enjoyed to some extent by all who are New Creatures, for if any man have not the Spirit of Christ he is non e of h is; but it will be increasingly enjoyed and appreciatingly understood in proportion as the Lord's people each become stronger in the Lord --copies of God' s dear Son --like him who is the friend above all others.

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’?

Hide 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’?
Heb 10:24; F308 1, 2; R3536 col. 2 4

Hebrews 10:24 And let us consider one another to provoke unto love and to good works:

F308 [1, 2]:
What a loving and beautiful thought is here expressed! While others consider their fellows to fault-find or discourage, or selfishly to take advantage of their weaknesses, the New Creation is to do the reverse--to study carefully each other's dispositions with a view to avoiding the saying or doing of things which would unnecessarily wound, stir up anger, etc., but with a view to provoking them to love and good conduct. And why not? Is not the whole attitude of the world, the flesh and the devil provocative of envy, selfishness, jealousy, and full of evil enticement to sin, of thought, word and deed? Why, then, should not the New Creatures of the Christ body not only abstain from such provocations toward themselves and others, but engage in provoking or inciting in the reverse direction-- toward love and good works? Surely this, like every admonition and exhortation of God's Word, is reasonable as well as profitable.

R3536 [col. 2, 4]:
"Let us consider one another," said the Apostle-- consider one another's weaknesses, consider one another's trials, consider one another's temptations, consider one another's efforts to war a good warfare against the world, the flesh and the Adversary--consider one another's troubles in the narrow way against opposition from within and without, and as we do so it will bring to our hearts sympathy, a sympathy which will take pleasure in pouring out the spikenard perfume, very costly, purest and best, upon all who are fellow-members of the one body.


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 ?

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’?

Hide 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’?
R3211 col. 1 3; F300, 301

R3211 [col. 1 3]:
"Reprove, rebuke, exhort, with all long-suffering and doctrine." This part of the exhortation is not alike applicable to all; too many feel at liberty to reprove and to rebuke. Doubtless many need reproofs and many need rebukes, but how few are able to administer these to profit and not to injury! The Apostle addressed these words in a particular sense to Timothy as an experienced elder in the Church of Christ, and to some extent an overseer amongst the elders. It would be a great mistake to apply these words in general, and for each of the Lord's people to see to what extent he could administer reproofs and rebukes to his brethren. Rather should sympathy go out to such an extent that reproofs and rebukes would be avoided, except as duty, because of responsibility in the Church of God, should necessitate this. Even so experienced an elder and overseer as Timothy must see to it that his reproving and rebuking and exhorting should be done with all longsuffering--with patience, gentleness and forbearance, and with doctrine (2 Tim. 4:2); showing clearly wherein the principles of righteousness were infringed and pointing out distinctly the Word of the Lord concerning the same. This duty still rests upon those who occupy places of prominence in the Church to which they have in the Lord's providence been appointed; and in proportion as they are filled with the Lord's spirit of love and gentleness and meekness and patience and forbearance, they will strive to perform this delicate and unpleasant business of reproving and rebuking, where necessary, in most modest language and under the most favorable conditions.

F300 through F301--Admonishing Not a General Order
It would be a great mistake, however, to suppose that the Apostle, in using this general language to the Church, meant that every individual of the Church was to do such admonishing. To admonish wisely, helpfully, is a very delicate matter indeed, and remarkably few have a talent for it. The election of elders on the part of congregations is understood to signify the election of those of the number possessed of the largest measure of spiritual development, combined with natural qualifications to constitute them the representatives of the congregation, not only in respect to the leading of meetings, etc., but also in respect to keeping order in the meetings and admonishing unruly ones wisely, kindly, firmly. That this is the Apostle's thought is clearly shown in the two preceding verses, in which he says:

"We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their works' sake. And be at peace amongst yourselves." 1 Thess. 5:12,13

If divine wisdom has been properly sought and properly exercised in the choosing of elders of a congregation, it follows that those thus chosen were very highly esteemed; and since novices are not to be chosen, it follows that these were appreciated and selected for their works' sake, because it was discerned by the brethren that they had a considerable measure of the holy spirit of love and wisdom and meekness, besides certain natural gifts and qualifications for this service. To "be at peace amongst yourselves," as the Apostle exhorts, would mean that, having chosen these elders to be the representatives of the congregation, the body in general would look to them to perform the service to which they were chosen, and would not attempt to take it each upon himself to be a reprover, or admonisher, etc. Indeed, as we have already seen, the Lord's people are not to judge one another personally; and only the congregation as a whole may exclude one of the number from the fellowship and privileges of the meeting. And this, we have seen, can come only after the various steps of a more private kind have been taken--after all efforts to bring about reform have proved unavailing, and the interests of the Church in general are seriously threatened by the wrong course of the offender. But in the text before us the Apostle exhorts that the congregation shall "know"--that is, recognize, look to-- those whom they have chosen as their representatives, and expect them to keep guard over the interests of the Church, and to do the admonishing of the unruly, up to the point where matters would be serious enough to bring them before the Church as a court.

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?

Hide details for 29. What should be our attitude toward ‘siftings’ among the brethren?29. What should be our attitude toward ‘siftings’ among the brethren?
1Co 11:19; R2386 col. 1 2 to end

1 Cor. 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.

R2386 [col. 1 2 to end]:
But gradually the leads his readers onward and points out to them their low spiritual condition (1 Cor. 3:3), as evidenced by the facts which he cites, saying, "There is amongst you envying and strife and divisions" (a party spirit, dividing themselves under human leadership rather than uniting themselves under Christ, the true and only head). Let it be noted that the Apostle does not accuse the Church at Corinth of what would be termed gross worldly sins, murder, theft, blasphemy, etc., but of the more refined evidences of a wrong condition of heart--a lack of the spirit of love: And yet, as our Lord pointed out, anger, hatred and malice are murder in the heart. Proceeding further, however, he shows that not all of them, but only a part, are in this seriously wrong condition of heart. He adds, therefore (11:18), "I hear that there be divisions amongst you, and I believe it respecting part of you; for there must be also parties amongst you, that they which are approved may be made manifest among you."

Likewise the siftings in progress during this harvest time are not only to separate those whom the Lord disapproves, but are also to make manifest those whom the Lord does approve: and in no way can this matter be more clearly and distinctly noted than in respect to the difference of spirit manifested where there is a division, a sifting, in progress. We do not refer particularly to the difficulty which you mention, of which we have no other knowledge as yet: we are dealing merely with general principles, which seem applicable in every such case. Those who have not yet had a sifting have had special opportunities to grow strong in the knowledge of the truth and in the spirit of it, and when their sifting does come, it probably will be severe in proportion to the blessings previously enjoyed.

We urge, therefore, upon all of the Lord's people, everywhere, that they set their own hearts in order, purging out all the leaven of malice, envy, strife, hatred, evil speaking (incipient murder), and fill every corner and interstice of their nature, so far as possible, with the spirit of the Lord, the spirit of the truth, Love: and that when siftings or separations shall come, they take heed and be not deceived by the Adversary, who always will attempt to put darkness for light, and will not hesitate at misrepresentations, back-biting, evil speaking, slander, etc. And as the Adversary does not hesitate at these, neither do those who become, either knowingly or unknowingly, his agents and tools. Such seem to lose not only their self-respect and sense of propriety and justice and love of truth (which even the world and nominal Christians would have), but in their bitterness of spirit seem to give full testimony respecting which spirit it is that animates them. In these trials and siftings we may be sure that only the one class will come off victors, viz., those who abide under the shadow of the Almighty, trusting in the precious blood, and seeking in all things to be conformed to the image of the Lord, not only in their doctrines, but also in the acts of daily life, and in their words and thoughts. Remember the words of the Apostle Peter, respecting the necessity for putting on the graces of the spirit:--"If ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ."

The duty of the faithful in every case is the same: to hold up the light--to manifest the spirit of the truth and to refuse to tolerate the evil--to reprove it by the Word of the Lord and in a spirit of love and gentle firmness. The sooner all who love evil--anger, malice, hatred, etc.--depart from those who delight to speak the truth in love, the better. As the Apostle suggests of this class-- "They went out from us, because they were not all of us." Let not those who love the truth and have its spirit of love depart; but let them forget not the assembling of themselves together, and so much the more as they see the Day drawing on.

But nothing in the foregoing should be understood to advise the forcing of a breach, or carelessness as to who may "stumble." Quite the contrary, true love of the brethren means patience, long suffering, gentleness, kindness,--willingness to yield to them and accommodate them in anything nonessential--in anything not opposed to the letter or spirit of the truth. For love and faithfulness to God alone takes precedence to love and faithfulness to the brethren. Each, therefore should not only sacrifice his own non-essential preferences (to preserve the unity of the spirit in the bonds of peace), but more: the Apostle declares the proper measure of this love is willingness to "lay down our lives for the brethren."

Only after we have thus done all in our power to preserve unity along Scriptural lines and a rupture is unavoidable, may we regard it as a providential sifting from which good will result. And each should previously carefully and prayerfully scrutinize his own heart and conduct to make sure that not selfishness and vainglory are ruling him, but only love. And when a rupture does occur, each should be careful to avoid any unkind words or acts and looks, which later on might be barriers to hinder the return of any who, seeing the error of their way, might subsequently desire to return to holy fellowship. And such returning ones should be most heartily and joyfully received;--"pulling them out of the fire," etc.

These "siftings" seem to emphasize the Master's words,--"Take heed that no man take thy crown." Our joy at seeing some come into the light of present truth is necessarily modified by the thought that they are probably taking the places in trial of some who have been weighed in the balances and found wanting. "Let us fear," as the Apostle suggests, lest a promise being left us of entering into his rest, any of us should seem to come short of it by losing either the faith or the spirit of the truth: for the loss of either one means soon or later the loss also of the other.

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 ‘?

Hide details for 37. What is the relation between brotherly love and communism?37. What is the relation between brotherly love and communism?
D474 to 481

D473 [3] through D481--Communism as a Remedy
Communism proposes a social system in which there will be community of goods; in which all property shall be owned in common and operated in the general interest, and all profits from all labor be devoted to the general welfare--"to each according to his needs." The tendency of Communism was illustrated in the French Commune. Its definition by Rev. Joseph Cook, is-- "Communism means the abolition of inheritance, the abolition of the family, the abolition of nationalities, the abolition of religion, the abolition of property."

Some features of Communism we could commend (see Socialism), but as a whole it is quite impracticable. Such an arrangement would probably do very well for heaven, where all are perfect, pure and good, and where love reigns; but a moment's reflection should prove to any man of judgment and experience that in the present condition of men's hearts such a scheme is thoroughly impracticable. The tendency would be to make drones of all. We would soon have a competition as to who could do the least and the worst work; and society would soon lapse into barbarism and immorality, tending to the rapid extinction of the race.

But some fancy that Communism is taught in the Bible and that consequently it must be the true remedy--God's remedy. With many this is the strongest argument in its favor. The supposition that it was instituted by our Lord and the Apostles, and that it should have continued to be the rule and practice of Christians since, is very common. We therefore present below an article on this phase of the subject from our own magazine:

"They Had All Things in Common"

"And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people." Acts 2:44-47

Such was the spontaneous sentiment of the early Church: selfishness gave place to love and general interest. Blessed experience! And without doubt a similar sentiment, more or less clearly defined, comes to the hearts of all who are truly converted. When first we got a realizing sense of God's love and salvation, when we gave ourselves completely to the Lord and realized his gifts to us, which pertain not only to the life that now is, but also to that which is to come--we felt an exuberance of joy, which found in every fellow-pilgrim toward the heavenly Canaan a brother or a sister in whom we trusted as related to the Lord and having his spirit; and we were disposed to deal with them all as we would with the Lord, and to share with them our all, as we would share all with our Redeemer. And in many instances it was by a rude shock that we were awakened to the fact that neither we nor others are perfect in the flesh; and that no matter how much of the Master's spirit his people now possess, they "have this treasure in earthen vessels" of human frailty and defection.

Then we learned, not only that the weaknesses of the flesh of other men had to be taken into account, but that our own weaknesses of the flesh needed constant guarding. We found that whilst all had shared Adam's fall, all had not fallen alike, or in exactly the same particulars. All have fallen from God's likeness and spirit of love, to Satan's likeness and spirit of selfishness; and as love has diversities of operations, so has selfishness. Consequently, selfishness working in one has wrought a desire for ease, sloth, indolence; in another it produced energy, labor for the pleasures of this life, self-gratification, etc.

Among those actively selfish some take selfgratification in amassing a fortune, and having it said, He is wealthy; others gratify their selfishness by seeking honor of men; others in dress, others in travel, others in debauchery and the lowest and meanest forms of selfishness.

Each one begotten to the new life in Christ, with its new spirit of love, finds a conflict begun, fightings with in and without; for the new spirit wars with whatever form of selfishness or depravity formerly had control of us. The "new mind of Christ," whose principles are justice and love, asserts itself; and reminds the will that it has assented to and convenanted to this change. The desires of the flesh (the selfish desires, whatever their bent), aided by the outside influence of friends, argue and discuss the question, urging that no radical measures must be taken--that such a course would be foolish, insane, impossible. The flesh insists that the old course cannot be changed, but will agree to slight modifications, and to do nothing so extreme as before.

The vast majority of God's people seem to agree to this partnership, which is really still the reign of selfishness. But others insist that the spirit or mind of Christ shall have the control. The battle which ensues is a hard one (Gal. 5:16, 17); but the new will should conquer, and self with its own selfishness, or depraved desires, be reckoned dead. Col. 2:20; 3:3; Rom. 6:2-8

But does this end the battle forever? No—

"Ne'er think the victory won,
Nor once at ease sit down;
Thine arduous task will not be done
Till thou hast gained thy crown."

Ah, yes, we must renew the battle daily, and help divine implore and receive, that we may finish our course with joy. We must not only conquer self, but, as the Apostle did, we must keep our bodies under. (1 Cor. 9:27) And this, our experience, that we must be constantly on the alert against the spirit of selfishness, and to support and promote in ourselves the spirit of love, is the experience of all who likewise have "put on Christ" and taken his will to be theirs. Hence the propriety of the Apostle's remark, "Henceforth know we no man [in Christ] after the flesh." We know those in Christ according to their new spirit, and not according to their fallen flesh. And if we see them fail sometimes, or always to some degree, and yet see evidences that the new mind is wrestling for the mastery, we are properly disposed to sympathize with them rather than to berate them for little failures; "remembering ourselves, lest we also be tempted [of our old selfish nature in violation of some of the requirements of the perfect law of love]."

Under "the present distress," therefore, while each has all that he can do to keep his own body under and the spirit of love in control, sound judgment, as well as experience and the Bible, tells us that we would best not complicate matters by attempting communistic schemes; but each make as straight paths as possible for his own feet, that that which is lame in our fallen flesh be not turned entirely out of the way, but that it be healed.

(1) Sound judgment says that if the saints with divine help have a constant battle to keep selfishness subject to love, a promiscuous colony or community would certainly not succeed in ruling itself by a law utterly foreign to the spirit of the majority of its members. And it would be impossible to establish a communism of saints only, because we cannot read the hearts--only "the Lord knoweth them that are his." And if such a colony of saints could be gotten together, and if it should prosper with all things in common, all sorts of evil persons would seek to get their possessions or to share them; and if successfully excluded they would say all manner of evil against them; and so, if it held together at all, the enterprise would not be a real success.

Some saints, as well as many of the world, are so fallen into selfish indolence that nothing but necessity will help them to be, "not slothful in business, but fervent in spirit, serving the Lord." And many others are so selfishly ambitious that they need the buffetings of failure and adversity to mellow them and enable them to sympathize with others, or even to bring them to deal justly with others. For both these classes "community" would merely serve to hinder the learning of the proper and needed lessons.

Such communities, if left to the rule of the majority, would sink to the level of the majority; for the progressive, active minority, finding that nothing could be gained by energy and thrift over carelessness and sloth, would also grow careless and indolent. If governed by organizers of strong will, as Life Trustees and Managers, on a paternal principle, the result would be more favorable financially; but the masses, deprived of personal responsibility, would degenerate into mere tools and slaves of the Trustees.

To sound judgment it therefore appears that the method of individualism, with its liberty and responsibility, is the best one for the development of intelligent beings; even though it may work hardships many times to all, and sometimes to many.

Sound judgment can see that if the Millennial Kingdom were established on the earth, with the divine rulers then promised, backed by unerring wisdom and full power to use it, laying "judgment to the line and righteousness to the plummet," and ruling not by consent of majorities, but by righteous judgment, as "with a rod of iron"-- then communism could succeed; probably it would be the very best condition, and if so it will be the method chosen by the King of kings. But for that we wait; and not having the power or the wisdom to use such theocratic power, the spirit of a sound mind simply bides the Lord's time, praying meanwhile, "Thy Kingdom come, thy will be done on earth as it is done in heaven." And after Christ's Kingdom shall have brought all the willing back to God and righteousness, and shall have destroyed all the unwilling, then, with Love the rule of earth as it is of heaven, we may suppose that men will share earth's mercies in common, as do the angels the bounties of heaven.

(2) Experience proves the failure of communistic methods in the present time. There have been several such communities; and the result has always been failure. The Oneida community of New York is one whose failure has long been recognized. Another, the Harmony Society of Pennsylvania, soon disappointed the hopes of its founders, for so much discord prevailed that it divided. The branch known as Economites located near Pittsburgh, Pa. It flourished for a while, after a fashion, but is now quite withered; and possession of its property is now being disputed in the Society and in the courts of law.

Other communistic societies are starting now, which will be far less successful than these because the times are different; independence is greater, respect and reverence are less, majorities will rule, and without superhuman leaders are sure to fail. Wise worldly leaders are looking out for themselves, while wise Christians are busy in other channels--obeying the Lord's command, "Go thou and preach the Gospel."

(3) The Bible does not teach Communism, but does teach loving, considerate Individualism, except in the sense of family communism--each family acting as a unit, of which the father is the head and the wife one with him, his fellow-heir of the grace of life, his partner in every joy and benefit as well as in every adversity and sorrow.

True, God permitted a communistic arrangement in the primitive Church, referred to at the beginning of this article; but this may have been for the purpose of illustrating to us the unwisdom of the method; and lest some, thinking of the scheme now, should conclude that the apostles did not command and organize communities, because they lacked the wisdom to devise and carry out such methods; for not a word can be quoted from our Lord or the apostles advocating the communistic principles; but much can be quoted to the contrary.

True, the Apostle Peter (and probably other apostles) knew of, and cooperated in, that first communistic arrangement, even if he did not teach the system. It has been inferred, too, that the death of Ananias and Sapphira was an indication that the giving of all the goods of the believers was compulsory; but not so: their sin was that of lying, as Peter declared in reviewing the case. While they had the land there was no harm in keeping it if they got it honestly; and even after they had sold it no harm was done: the wrong was in misrepresenting that the sum of money turned in was their all, when it was not their all. They were attempting to cheat the others by getting a share of their alls without giving their own all.

As a matter of fact, the Christian Community at Jerusalem was a failure. "There arose a murmuring"--"Because their widows were neglected in the daily ministrations." Although under the Apostolic inspection the Church was pure, free from "tares," and all had the treasure of the new spirit or "mind of Christ," yet evidently that treasure was only in warped and twisted earthen vessels which could not get along well together.

The apostles soon found that the management of the community would greatly interfere with their real work--the preaching of the gospel. So they abandoned those things to others. The Apostle Paul and others traveled from city to city preaching Christ and him crucified; but, so far as the record shows, they never mentioned communism and never organized a community; and yet St. Paul declares, "I have not shunned to declare unto you the whole counsel of God." This proves that Communism is no part of the gospel, nor of the counsel of God for this age.

On the contrary, the Apostle Paul exhorted and instructed the Church to do things which it would be wholly impossible to do as members of a communistic society--to each "provide for his own"; to "lay by on the first day of the week" money for the Lord's service, according as the Lord had prospered them; that servants should obey their masters, rendering the service with a double good will if the master were also a brother in Christ; and how masters should treat their servants, as those who must themselves give an account to the great Master, Christ. 1 Tim. 5:8; 6:1; 1 Cor. 16:2; Eph. 6:59

Our Lord Jesus not only did not establish a Community while he lived, but he never taught that such should be established. On the contrary, in his parables he taught that all have not the same number of pounds or talents given them, but each is a steward and should individually (not collectively, as a commune) manage his own affairs, and render his own account. (Matt. 25:14-28; Luke 19:12-24. See also James 4:13,15.) When dying, our Lord commended his mother to the care of his disciple John, and the record of John (19:27) is, "And from that hour that disciple took her unto his own home." John, therefore, had a home, so had Martha, Mary and Lazarus. Had our Lord formed a Community he would doubtless have commended his mother to it instead of to John.

Moreover, the forming of a Commune of believers is opposed to the purpose and methods of the Gospel age. The object of this age is to witness Christ to the world, and thus to "take out a people for his name"; and to this end each believer is exhorted to be a burning and a shining light before men--the world in general--and not before and to each other merely. Hence, after permitting the first Christian Community to be established, to show that the failure to establish Communities generally was not an oversight, the Lord broke it up, and scattered the believers everywhere, to preach the gospel to every creature. We read--"And at that time there was a great persecution against the Church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles," and they went everywhere preaching the gospel. Acts 8:1,4; 11:19

It is still the work of God's people to shine as lights in the midst of the world, and not to shut themselves up in convents and cloisters or as communities. The promises of Paradise will not be realized by joining such communities. The desire to join such "confederacies" is but a part of the general spirit of our day, against which we are forewarned. (Isa. 8:12) "Trust in the Lord, and wait patiently for him." "Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of Man." Luke 21:36

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’?

Show details for 41. What does the illustration of ‘the third- quarter mark’ signify?41. What does the illustration of ‘the third- quarter mark’ signify?

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?

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