Human Relations/Love/Brethren

WE BE BRETHREN

The Word "Brother"

The word brother, or brethren, is used approximately 364 times in the New Testament, and sister approximately 24 times more (for a total of 388). It seems to be a common term of relationship, indicating some connection or familiarity, either by birth or association.

I. It is used in its most basic sense to refer to those who are "full brothers," "from the same womb," according to the meaning of the Greek adelphos. Speaking of Jesus, we read, "While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee" (Matthew 12:46,47).

His brethren in the flesh are distinguished from the apostles in Acts 1:14 as they all awaited the coming of the Holy Spirit at Pentecost: "These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren."

II. The word traditionally referred also to any blood-relation or kinsman. Lot was Abraham's nephew. In Genesis 13:8, "Let there be no strife between me and thee," Abraham said to Lot, "for we be brethren." At a later time when Lot had to be rescued Lot is actually called Abraham's "brother." "And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people" (Gen. 14:16).

III. It is used to refer to those "having the same national ancestry, belonging to the same people; a countryman." Paul speaks to the Jews living in Antioch in Pisidia, addressing them as "men and brethren, children of the stock of Abraham" (Acts 3:26). In Stephen's sermon to his Jewish brethren he refers to the incident where Moses intervened with two of his countrymen who were fighting with these words: "Sirs, ye are brethren; why do ye wrong one to another?" (Acts 7:26). Peter quotes Moses concerning Jesus with these words: "A prophet shall the Lord your God raise up unto you of your brethren" (Acts 3:22). In one of the most compassionate statements ever recorded by Paul, he says to the Romans, "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Spirit, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh; who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, . . ." (Romans 9:1-5).

IV. Negatively, the doctrine of "the Fatherhood of God" and the implied "brotherhood of men" is believed and taught by some. It is referred to as "Universalism." Statements such as 1 Timothy 4:10, "We both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe." But surely Paul meant that Christ is the potential Savior of all men, and that He becomes the actual Saviour when one believes on Him as Savior. As a matter of simple fact, there is not a single passage in all the four Gospels that suggests that Jesus ever taught the universal Fatherhood. No suggestion of the universal "brotherhood" of all men.

We have all known friendly and gregarious people who called another, even a stranger, "friend," and in a similar way, "brother." Although the word brother is not in the text or context, Paul does imply a certain brotherhood in Adam in his Mars Hill sermon in Athens, when he refers to one's "fellowman," one whom God "hath made of one blood" (Acts 17:26) "Forasmuch then as we are the offspring of God" Paul says (v.29). But the context is concerned with idolatry, and not brotherhood.

V. But most of all, in the New Testament it is used metaphorically to refer to fellow-believers in Christ. Jesus himself introduces this idea: "Be not ye called Rabbi," he says, "for one is your Master, even Christ; and all ye are brethren" (Matt. 23:8).

a. In this metaphor, even before Jesus ascended the distinction was made between "brethren" as believers and all others. "Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?" (John 21:23).

b. Afterward Paul emphasizes the idea of family, with God as Heavenly Father, and refers to Christ as "the firstborn among many brethren" (Rom. 8:29).

c. As the sacred writers proceed with the record of the New Testament the word nearly always refers to the band of brothers in Christ. "Love the brotherhood" says Peter (1 Peter 2:17). "Let brotherly love continue," says the writer of Hebrews (Heb. 13:1).

The affection of these writers for these in their spiritual family is shown in the addition of affectionate and loving words such as "beloved brethren" (1 Cor. 15:58; Jas. 1:16; 2:5; etc.); "my brethren dearly beloved and longed for, my joy and crown, . . . my dearly beloved" (Phil. 4:1); and "brethren beloved" (1 Thess. 1:4). Complimentary words are included in references such as "faithful brethren in Christ" (Col. 1:2), and "holy brethren" (1 Thess. 5:27; Heb. 3:1).

VI. Lastly, the word brother is used to refer to fellow-workers in the great ministry of Christ:

a. Sosthenes - "Paul called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother" (1 Cor. 1:1).

b. Timothy - "Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia" (2 Cor. 1:1).

c. Titus - "I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia" (2 Cor. 2:13).

d. Tychicus - "But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things" (Eph. 6:21).

The New Testament is literally filled with commands and exhortations for those in Christ Jesus to treat one another in a special way. While saints are "to do good to all men," they are to do so "especially to those who are of the household of faith" (Gal. 6:10). Now "household" implies family, and family presupposes "brethren." It is interesting, and certainly not just happenstance, that this chapter begins with, "Brethren." Paul apparently intended all that followed in the chapter to be applicable to brethren.

Have you ever considered how much of the New Testament is written in the context of "brethren?" There is a "mountain" of command, exhortation and pleading build around the idea of brother working with brother, and each being in bondage to the laws of brotherhood because of their spiritual relationship with God the Father and the "only begotten" of God, our elder brother.

Among those commands in the New Testament associated with the word "brother," or, "brethren" are the following:

Brethren must not be "angry" with another, call a brother "stupid," or a "fool" (Matt. 5:22). Brethren must not "judge" another brother lest he be judged, and should remove the beam from his own eye before attempting to remove the mote from another's eye. (Matt. 7:1-3.) Brethren must not "judge" or "set at naught" the "weak in the faith," nor "put a stumbling block or an occasion to fall in another's way," or to "offend," or "make weak." (Rom. 14:1,10,13,21.) If a brother trespasses against you he is to be "rebuked," and "forgiven" if he repents, indefinitely. (Matt. 18:15-22; Luke 17:3,4.)

Brethren must not use liberty in Christ if in so doing it causes another to "offend" and thereby "perish," and must "by love serve one another." (1 Cor. 8:11,13; Gal. 5:13.) He should "abound in the grace" of assisting poor saints "as a matter of grace and not of covetousness." (2 Cor. 8:7; 9:5.)

Brethren must "restore" those overtaken in faults and sins. (Gal. 6:1; Jas. 5:19,20.) Brethren must not "defraud" other brethren in any matter. (1 Thess. 4:6.) Brethren must "be kindly affectioned one to another with brotherly love," and increase in the same, in order to, or for the purpose of, accomplishing divine love. (Rom. 12:10.) Brethren must "love" and not "hate" other brothers. (1 John 2:7-11; 3:14.) Brethren must "withdraw themselves" from every brother that walketh disorderly," "note" him and "have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother." (2 Thess. 3:6,4,15.)

Brethren must "know them which labour" among him and the others, and are "over him in the Lord, and admonish him;" and they must esteem them very highly in love for their work's sake." (1 Thess. 5:12,13.) Brethren must "be at peace among" the rest. (v.13.) Brethren must "warn them that are unruly, comfort the feebleminded, support the weak, and be patient toward all men." (v.14.) Brethren must not "render evil for evil unto any man; but ever follow that which is good, both among his own brethren, and to all men." (v.15.) Brethren must "rejoice evermore and pray without ceasing." (v.16,17.)

Brethren who are slaves or servants of unbelievers must "count their masters worthy of honor," and brethren who have believing masters must not "despise" them, but rather "do them service," "because they are brethren." (1 Tim. 6:1,2.)

Brethren must "consider one another to provoke unto love and to good works, not forsaking the assembling of themselves together . . . but exhorting one another" (Heb. 10:24,25.) Brethren must not "speak evil one of another." nor "grudge against one another." (vs.9,11.) Brethren must accompany their faith with their works in time of need of others, for "faith without works, is dead, being alone" (James 2:17.) Brethren must learn to control their tongues. (Chap. 3.)

Brethren must "speak the same thing, that there be no divisions among them, and be perfectly joined together in the same mind and same judgment." (1 Cor. 1:10.) Brethren must learn "not to think of men above that which is written, that no one be puffed up for one against another." (1 Cor. 4:6.) Brethren must not "glory in men." (3:21.) Brethren must not "go to law" against another brother for in so doing they "do wrong, and defraud." (See 1 Cor. 6:1-8.) Brethren must not use their estate in Christ to further their earthly estate. (1 Cor. 7:24.) Brethren ought to be considerate of all others as pertaining to the communion in the Lord's Supper. (11:33.)

One simply cannot but be impressed by these many commands pertaining to brotherhood in the family of God.

Early in his ministry Jesus made it plain that a higher standard of morality would be demanded of His disciples than generally thought to be required under Moses. Many of these things related not only to conduct, but to their attitude as well in their relationship with others.

I. This Higher Standard Demands That Even "Enemies" Must Now Be Loved, Not Just "Neighbors." (Matt. 5:43,44.) "For if ye love them which love you," Jesus said, "what reward have ye? Do not even the publicans the same?" (Matt. 5:46).

Publicans were tax-gatherers, and considered to be no better than harlots, common sinners, and "Gentiles." Even these loved their own. A follower of Christ had to do better than this. "If ye salute your brethren only," He said, "What do ye more than others? Do not even the publicans so?" (v.47).

"Salute" is used in the sense of greeting, paying respect to, bidding farewell, etc. The expression is often used as a greeting at the close of a letter. If, Jesus says, one expresses good will to only his brethren, his close friends, neighbors, or relatives, he is no better than one of the world.

The motive for all this is that "you may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (v.45). "Be ye therefore perfect," the Lord says, "even as your Father which is in heaven is perfect" (v.48).

What a high standard He gives us to follow! But wait! He has not demanded it of others without first exemplifying it in His own conduct. Consider Paul's words: "Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:6-8).

In stressing that it is better to suffer for well doing rather than for evil doing Peter states as an example, that, "Christ also hath once suffered for sins" - which He never committed - the just for the unjust, that he might bring us to God" (1 Pet. 3:16).

Now, in view of this principle, Jesus says:

You love your enemies, you do good to them which hate you, you bless them that curse you, and you pray for them which despitefully use you. And unto him that smiteth thee on the one cheek you "offer also the other; and him that taketh away thy cloak you forbid not to take thy coat also. You "give to every man that asketh of thee; and of him that taketh away thy goods you ask not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But you love your enemies, and you do good, and you 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. Be ye therefore merciful, as your Father also is merciful" (Luke 6:27-36, adapted for emphasis).

My brother, go back and contemplate what has just been said. Bless those who curse you! Do good to those who do evil to you! Give to every man that asketh of you? What mind-boggling thoughts. How unrealistic. How demanding. And yet, Jesus matter-of-factly says that we ought to do it. Nothing extra-ordinary, just spiritual living. Do like the Father would do, and you will be like Him.

This attitude is carried into the teaching of Paul:

You bless them which persecute you, he said. You bless, and curse not. . . . You recompense to no man evil for evil. . . . You avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, You feed him; if he thirst, You give him drink: for in so doing thou shalt heap coals of fire on his head. You be not overcome of evil, but you overcome evil with good (Rom. 12:14-21, adapted for emphasis).

II. This Higher Standard Is A Pre-requisite If We Would Have Fellowship With God. One of the most important implications of brotherhood, both as to conduct and attitude, concerns our offering of worship to God. Our ability to pray and the acceptability of our prayer is at stake.

John tells us that "our fellowship is with the Father, and with his Son Jesus Christ" (1 John 1:3). "God is light," says John, "and in him is no darkness at all" (1 John 1:5) "He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes" (2:9-11).

Now remember, God is impeccably righteous. One simply cannot approach the "snow white" Father with spiritual soot in his heart. "For," says David of God, "Thou art not a God that hath pleasure in wickedness: Neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity" (Psalms 5:4,5). Clean hands and pure hearts are essential if anyone would worship, yes, if anyone could worship God. Jesus tells his hearers that they had heard that one could not kill, but, he says, "Whosoever is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca (stupid, vain, empty-headed), shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire" (Matt. 5:21-23). "If therefore," he says - in view of this truth - "thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift" (v.24).

Let's reflect upon this for a moment. If our heart is not as it should be toward a brother we ought not to attempt to worship, but to go make things right with him and then come before God.

Now some might ask, as did the lawyer in the example of the "good Samaritan," "But who is my brother?" The age of the Spirit had not fully come when Jesus spoke these words. It must have referred to those in Judaism, but was it limited to them? I doubt it. Hate and contempt are antagonistic to God and His righteousness. One simply cannot commune with God, and at the same time hate God's people. But, if it pertained to the Jews then, how much more does it pertain to brethren today. How much more! Did not Jesus say, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven?" (Matt. 5:20).

And so we see that living by this higher standard greatly affects our ability to worship God.

III. This Higher Standard Is A Sign Of Love - Possessed Of God And Expressed To God. There is an old song that says, "Love is nothing till you give it away." There is much truth in this. True love is a fruit of the Holy Spirit, and John says that this attitude must be carried into action. "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in Him" (3:17).

And again, "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also" (4:20,21).

IV. This Higher Standard Demands That We Be Accountable To God For Our Brother. "Am I my brother's keeper?," asked Cain. "The voice of thy brother's blood crieth unto me from the ground," God replied. "And now art thou cursed from the earth which hath opened her mouth to receive thy brother's blood from thy hand" (Gen. 4:9,10).

To concern ourselves for those who are weak in the faith is taught repeatedly by the Lord and the apostles. The mind of the Spirit is probably well expressed in statements by the Lord: "Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences, for it must needs be that offences come; but woe to that man by whom the offence cometh!" (Matt. 18:6,7).

Paul makes it clear that anyone, while holding to a supposed liberty because of a more mature understanding about arbitrary matters, and causing a weak brother to stumble, sins against that brother and also against Christ. (1 Cor. 8:8-12.) He concludes his teaching by saying: "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend" (v.13). We can safely conclude, I think, that when one sins against Christ, he sins against the cause of Christ, and against the body of Christ.

When one goes to law against a brother he "does wrong, and defrauds" brethren. (1 Cor. 6:1-8) The incident of Paul on the Damascus road indicates that when brethren are persecuted, Christ is persecuted. "Why persecutest thou me?," the Lord asked Saul. (Acts 9:4.) To the contrary, when any good deed is done for a brother for the right motive, it is received as having been done to the Lord.

Using an example of feeding the hungry, giving water to the thirsty, clothing the naked, and visiting the sick and those in prison, Jesus said: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Matt. 25:40).

V. This Higher Standard Demands Of Brethren That They Actually Prefer One Another. The spirit of Christ demands of the strong the support of the weak. To literally give into, to favor, to condescend to those who are weak in the faith is very obviously commanded. Paul learned this lesson as perhaps no man ever has. He literally gave himself away that he might save men.

"Let no man seek his own, but every man another's wealth," he said, "even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved" (1 Cor. 10:24,33).

In another instance he said:

"For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, . . . that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel's sake, that I might be partaker thereof with you" (1 Cor. 9:19-23).

In writing to those in Rome, "beloved of God, called to be saints," he urges that they "be kindly affectioned one to another with brotherly love; in honor (i.e., taking the lead, being eager, outdoing, excelling in, etc.) preferring one another" (Rom. 12:10). To the beloved Philippians he wrote: "In lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others" (2:3,4) As an example he refers to Jesus, "Who, being in the form (i.e., essence) of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross" (vs. 6-8).

It is not natural for man to "condescend to men of low estate" (Rom. 12:16). It is more natural to seek to rule over one's fellowman; to compete and win. "Winning isn't everything," the great football coach Vince Lombardi once said; "It's the only thing." Very regretfully men have carried this football philosophy into other areas of life, and it is about as far from that of the humble Galilean as it is capable of being. And so, with this cultural pressure all around us, it is hard to turn around and "condescend to men of low estate." It is hard to "please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved."

"We then that are strong ought to bear the infirmities of the weak, and not to please ourselves," said Paul. "Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me" (Rom. 15:1-3).

Was Paul fully aware of what he was saying? Apparently he was, for he reached the high state of spiritual maturity where he could literally say, "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh" (Rom. 9:3). This is one of the most remarkable statements in all the New Testament. If I understand it, Paul is saying that he would be willing to give up his precious relationship to Christ if this in some way could result in the salvation of his beloved brethren, his own kinsmen, the Jews. Incredible!

There are many worthwhile human relationships in the world; many of which are sweet and precious and desirable. None of these, or all of them, come even close to that relationship of brother to brother in the family of God. The mature ones know this to be true! Why is this so?

I. God Is Father. It is the sweetest of all because God is the Father of all the brethren, His children.

"He shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Rev. 1:3,4).

The father is of course the head of the house, and God is the Father of His heavenly house. What perfect love, and care, and providence. What patience and forgiveness and tenderness! What fairness, and equality of treatment, and sharing, and peace, and contentment! There are many good human fathers, and many pleasant brother to brother relationships in the flesh. But none with a father like God!

II. Jesus Is Brother. It is the sweetest of all because Jesus is a brother among those who are brethren.

"For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren" (Heb. 2:11). "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; . . . It behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, . . . For in that he himself hath suffered being tempted, he is able to succor them that are tempted" (vs. 14,17,18).

There are many great men who have founded great institutions that man can join. In a very limited sense, as the world uses the term, they are brethren, and often are so called. But in a real sense, none really are! Not for long, and not in a deep, real sense. But in Christ Jesus the child of God can lay claim to real brotherhood. Enduring, dedicated brotherhood. He is indeed and in fact a brother, a brother of the very Son of God! Think about it!

III. All Are Concerned For One Another. It is the sweetest of all because of the unselfish, benevolent concern of all for all others of the brotherhood. Jesus came down from heaven, not to do His own will, but the will of the Father who sent him. (John 6:38.) He taught that the princes of the Gentiles exercised dominion and authority over the people. Not so, he said, shall it be among you, "but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matt. 20:26-28).

The institutions of man are basically and essentially self-centered. Welfare and insurance institutions exist for the purpose of the founders, and the caretakers. The welfare of the people is only incidental to the purpose of the owners. Not so, in God's family. God is the only investor. Jesus paid the price for everything. He paid it all, as the song says. His sole interest is the welfare of the people, those who make up His family. These are the brethren. Only the "loving," and "merciful," and the "forgiving" can be in this family.

What a beautiful family!

"But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. . . . And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life" (Rev. 21:8,27).

IV. The Rewards Are Great. It is the sweetest of all because it is the most profitable of all endeavors. "Lo, we have left all, and have followed thee," said Peter. "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mothers, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life" (Mark 10:28-30).

Receive more than what he left? Absolutely! A brother in Christ has houses all over the world, wherever he is and needs a house; he has brothers and sisters, fathers and mothers and children by the score wherever the Spirit of Christ is. What a remarkable increase in investment for those who do not treasure the physical relationships of the world over the spiritual bonds of children in the family of God.

V. It is Permanent. It is the sweetest of all because it is a permanent relationship. We know one another in the flesh here for a short time, relatively speaking. We marry, raise children, form friendships, and these pass away, often never to be known again. Not so in the brotherhood of Jesus. Our relationship is a lasting one; it will never pass away. Though death of the flesh must occur here, the spirit will never die, and spiritual relationships in Christ shall abide. "The world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever" (1 John 2:17). "Whosoever shall do the will of God, the same is my brother, and my sister, and mother" (Mark 3:35).

"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. . . . He that overcometh shall inherit all things; and I will be his God, and he shall be my son" (Rev. 21:1-5,7).

The Fatherhood of God makes possible the brotherhood of man in Christ. Apart from Christ there is no real basis for true brotherhood - no opportunity and no real purpose.

Apart from Christ, what is the brotherhood of man? Think of the difference between pretending that he is a brother and discovering that he really is a brother, loving and honoring the same Father. In the world today the term "brotherhood of men" is nonsense save for the thought of the Fatherhood of God. This and this alone brings brotherhood in the family of God, and only in Christ.

Apart from Christ, why should I love my brother? Apart from a common Father, he is little or nothing to me. I may be attracted naturally to some, maybe to many. But usually our love for our brother evaporates when he offends me, when his opinions are different from mine, or our interests conflict. We truly love our brother only in the light of the Father who showed us what true love was when He gave His own Son for our sins. Jesus shows us this love when He willingly did the will of the Father, giving His life on the cruel cross of Calvary. This love is a much stronger love than human sentimentality provides, and only true Christianity provides this love.

Furthermore, you cannot expect a man to act like a brother who is not a Christian. Many seem to have an interest in the brotherhood of mankind simply because it is noble. Many associate with others and call them "brothers" for what they can get from them. In a sense they are simply "using" others for selfish ends. Sadly, many see "the church" as a group they can "join," and obtain social benefits and blessings. These often attempt to bring in the family of God but without submission to Christ. This simply will not work. To make the principles of brotherhood work, men must first be brought to Christ, then men of Christ can take principles of Christ and work them out according to Christ's purposes.

We need to persuade people that you cannot take Biblical ideas away from their source of power in Christ, and impose them by some means upon an unconverted people. They can not be made to work through social or governmental machinery. The kingdom of God will never come through this means. True brotherhood requires men of Christ, filled with the spirit of Christ, working together for the purposes of Christ. Nothing would so woefully fail as the attempt of a largely unspiritual people to impose the Biblical ideas of brotherhood upon one another.

What is the correct name for the followers of Christ? Interest in this question became a matter of great concern during the pioneer days of early America and many competent scholars gave much attention to it.

Three names were generally considered to be Scriptural names. These were "Christian," "disciple," and "brother;" in the plural, "Christians," "disciples," or "brethren." This was not so much a name by which others might call us, but a name by which we might call ourselves. However, if we ourselves did not know by which name we ought to be called, how could we expect others to know the correct or acceptable name. We well know the problem even today that denominational Christians have in referring to us, and this is complicated by our own doubts about the matter.

The name "Christian" seemed then to be most popular, largely because of the idea that it was of divine origin and authority. Did not Paul and Barnabas name the disciples at Antioch "Christians?" Was this not according to Divine sanction? (See Is. 62:2.) Many thought so. The truth is that there is no conclusive proof that this is so. Campbell taught that a matter so difficult of proof was probably not the name intended by the Holy Spirit. It is thought by many that this name was given at first to the early disciples apparently in reproach, and by their enemies. Peter did say in connection with the name,

"If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters. Yet if any man suffer as a Christian, let him not be ashamed: but let him glorify God on this behalf" (1 Peter 4:14-16).

This seems to show that it was a part of their persecution to be called Christians, but there is no evidence that they ever adopted the title.

That it is not of divine authority is argued from the following. First, the writer who states that the disciples were called Christians first at Antioch (Acts 11:26) never again uses the term to refer to the disciples. This is most strange. It would certainly seem that he would have done so, but instead he continues to use the word "disciples." We recall that when the names of Sari and Abram were changed by divine authority the writer who records the circumstances does always afterwards use the new names, Sarah and Abraham. Had there been a divine warrant for the change of "disciple" to "Christian," the remarkably accurate historian, Luke, would have been guided by the same authority to be consistent. This he did not do.

Next, one of the strongest objections by some to the adoption of the name "Christian," is that it does not at all express the same idea now which it did in early days. Then it simply denoted a follower of Christ, one who acknowledged Christ as his leader, without any special reference to character. When the matter of character was considered, followers of Christ were often looked upon by Jews and Gentiles as being lawbreakers and changers of custom, and in the most severe cases, atheists and blasphemers of God and haters of mankind. Stories of such had been grossly exaggerated, of course, and was the basis for many of the false accusations against the disciples.

Today, to the contrary, the term "Christian" is used almost exclusively in reference to character, and denotes one who has attained to the highest moral and religious quality. It was formerly a reproach but it is now an honor. To present one's self as a "Christian" is to claim from others a degree of consideration and respect because of a title, which they have been accustomed to pay only to character. To present another as a "Christian" is to bestow upon him the highest compliment.

The word "disciple" is rarely used today, although it would seem to have suffered less change by far than the word Christian. The word means one who is an involved, concerned learner. "If you continue in my word," said Jesus, "then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free" (John 8:31,32). Both "disciple" and "Christian" seems to relate primarily to the relationship between saint and Saviour, and only secondarily to the relationship with others. To be one of many Christians, or disciples, is to imply that all have a relationship with the one being followed, or the teacher being studied. The demands put upon those by the Lord who desired to become disciples give much insight into the high calling of God for His children. (Study Luke 14.)

The word "brother," or collectively "brethren," seems to be the term that is more naturally suitable, and therefore more applicable to our situation. There are two things conscious among brethren, affection and familiarity. Everyone expects brethren to have fraternal affection, and everybody knows that brethren ought to have a certain familiarity which would permit liberties to be taken. No one claims that where there is the greater familiarity there is the greatest affection (Consider the "familiarity breeds contempt" maxim), but it is true that where there is the greater affection there is the greater familiarity.

"This is my command," said Jesus, "that you love one another as I have loved you. . . . Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you" (John 15:12,15).

The term brethren seems suitable and applicable for other reasons. It seems to have been used almost interchangeably in the Scriptures with the word disciple so as to have equal authority. It actually occurs much more frequently than disciple, and certainly "Christian," which occurs only three times in the New Testament. The term was used by the Lord himself to designate His disciples.

"Be not ye called Rabbi," He said, "for one is your Master, even Christ; and all ye are brethren" (Matt. 23:8).

Furthermore, the term is derived from a natural relation which is unchangeable, thereby expressing the same idea today as by the beginning, which is not true of the other terms. It is also free from any appearance of self- righteousness or arrogance.

It is not our purpose to advocate a change of habit in referring to one another. It is our purpose to acknowledge the significance of the relationship of brother to brother and to examine ourselves to see if this relationship is as it should be in our lives. The word "brother," or "brethren," is a good word to study in order to understand the general law of God concerning human relationships

-- Hank Tankersley

Something To think About . . .

"Masons" call one another brother, as do many trade union members. What is the basis for this "brotherhood?" Can this be compared to the basis of God's children being called "brother/sister?"

Teacher to small boy in Vacation Bible School: "If your mother gave you two apples and told you to give one to your brother, would you give him the little one or the big one?" Small boy to teacher: "Do you mean my little brother or my big one?"