Brotherly Love
Brotherly Love
1. Meaning of the words and usage.-The word occurs in the NT in Rom 12:10, 1Th 4:9, Heb 13:1, 1Pe 1:22, 2Pe 1:7. The Authorized Version renders it in the first three passages brotherly love, in the fourth love of the brethren, in the last brotherly kindness (in order to mark a qualitative as well as a quantitative distinction between and the following ). The Revised Version has in all passages love of the brethren, which is more correct, since in the Greek word the second part takes the place of an objective, not a subjective, genitive. The adjective is found in 1Pe 3:8. The original meaning of the word is the literal one of love for brothers (and sisters) by blood-relationship (cf. Xen. Mem. ii. iii. 17, loving one like a brother; Jos. Ant. iv. ii. 4, where the word is used of Moses and Aaron; Lucian, Dial. Deor. xxvi. 2, where it is used of Castor and Pollux). In the NT it has only the metaphorical sense of love towards the fellow-members of the Church-a usage which already occurs in earlier Jewish writings (cf. 2Ma 15:14, the love of Israelite towards Israelite). It should be noted that the brotherhood (1Pe 2:17) to which this love applies is nowhere in the NT humanity as such. Brethren is not the correlate of the universal Fatherhood of God, but of that specific paternal relation which God sustains to believers (cf. Mat 23:8-9). The NT conception has its root in the redemptive experience of Israel (Zec 11:14, Mal 2:10) and of the Apostolic Church. It obtains its significance for universalism through the missionary extension of this, not through philosophical abstraction from all positive differences as is the case with the Hellenic idea of cosmopolitanism. Even where the duty of love for all men is based on kinship by nature, this is traced back to creation in the imago of God (Jam 3:9). In 1Th 3:12 love towards the fellow-members of the Church and towards all is explicitly distinguished, but it is uncertain whether all here means all Christians or all men. In 2Pe 1:7 love appears as something supplementary to brotherly love; the context here requires the reference of this love to man; the distinction between and must therefore lie in the range of extent; at the same time the difference in the word used suggests the deeper and more intimate character of brotherly love (cf. in Joh 5:20; Joh 16:27). In Gal 6:10 a distinction is made between the working of good toward all men and toward them that are of the household of the faith.
2. The primacy of love in Christianity.-The distinctiveness or Christianity lies not so much in the theoretical discovery or proclamation of the principle of love, either as constitutive in the Divine character or as regulative for human conduct, but rather in the production of forces and motives which give to the principle a new concrete reality in the life of men (cf. Mar 12:32, Luk 10:27, 1Jn 2:7; 1Jn 3:4). Still, even as a subject of teaching, love occupies a prominent place in the apostolic writings. It appears not merely as one important factor among others in the Christian life, but as its chief and most characteristic ingredient, greater even than faith and hope (1Co 13:13). The Pastoral Epistles utter a warning against the absorption of the religious interest by the false gnosis and its asceticism or impure love to the detriment of true Christian love (1Ti 1:5; 1Ti 5:8, 2Ti 2:22-25; 2Ti 3:1-4; 2Ti 3:10). The primacy of love also finds expression in such passages as Rom 13:8-10, Eph 1:4, Jam 2:5, Rev 2:4.
3. Love for God.-The love thus made prominent is, before all else, love towards God. Ritschls view, that the NT writers, especially St. Paul, conceive of love towards God as something difficult of attainment, and therefore hesitate to speak of it, except in the quotation which underlies Rom 8:28, 1Co 2:9; 1Co 8:3, Jam 1:12; Jam 2:5, is not borne out by the facts. Against it speaks 2Th 2:5. Conceptions like living unto God (Rom 6:10-11, Gal 2:19), pleasing God (Rom 8:8, Gal 1:10, 1Th 4:1), offering sacrifice to God (Rom 12:1; Rom 15:18, Php 4:18, Heb 13:15, 1Pe 2:5), serving God (Rom 1:9; Rom 7:6; Rom 16:18, 1Th 1:9, 2Ti 1:3, Heb 9:14), all imply that the Christians religious life is inspired by an affection directly terminating upon God (cf. also 1Co 14:2, Rev 2:10; Rev 2:13). It is unwarranted, where the conception of love occurs without further specification of the object, to think exclusively of the fraternal affection among Christians mutually. In many cases the writers may have had in mind primarily the love for God. The very fact that Christian love must be exercised in imitation of Christ favours this primary God-ward reference (Eph 5:2). Nor is it correct to say that the only mode of expressing love to God lies in the service of men. 1Jn 4:12 is often quoted in proof of this, but the passage in the context means no more than that the invisibility of God exposes man in his feeling of love for Him to the danger of self-deception, which can be guarded against by testing oneself in regard to the actual experience of love for the brethren. Hence in 1Jn 5:2 the opposite principle is also affirmed, viz. that the assurance of the genuineness of ones love for the brethren is obtainable from the exercise of love and obedience towards God. Only in so far as the love of God assumes the form of concrete deeds of helpfulness, it cannot serve God except in the brethren.
4. Interdependence of the love for God and love for the brethren.-The love for God and the love for the brethren are not, according to the apostolic teaching, two independent facts. In examining their relation, it should be remembered that the love for God and the love for Christ are to the NT practically interchangeable conceptions, Christ no less than God being the source and recipient of religious devotion (Eph 3:19). This may be most strikingly illustrated by a comparison of the Gospel and the First Epistle of John: in the latter, love is derived from and attached to God precisely after the same manner as in the Gospel it is derived from and attached to Christ. The close union of love for God (and Christ) and love for the brethren can be traced both objectively and subjectively. Objectively it may be followed along these lines: the Divine purpose and the redemptive process do not contemplate the production of love for God in isolated individuals, but in the Church as the organic community of believers. It is through the conjoined love for God and the brethren that the Church is and works as an organism (1 Corinthians 12, Eph 3:17), rooted and grounded in love (Eph 3:17, cf. Col 3:14 the bond of perfectness); hence the same term, , communion, is used for the fellowship with God and Christ and the fellowship with the brethren (1Co 1:9, 2Co 6:14; 2Co 8:4, Php 1:5; Php 3:10, 1Jn 1:3; 1Jn 1:6-7); the act which produces love for God simultaneously produces love for the brethren, and the same Spirit which, underlies and inspires the former likewise underlies and inspires the latter (Rom 15:30, 2Co 6:6, Gal 5:22, Eph 1:4; Eph 6:23, Col 1:8, 1Th 3:12; 1Th 4:9, 1Jn 3:14); the inseparableness of the two also finds expression in the figure of the family or household of God (Gal 6:10, Eph 2:19, 1Jn 1:7; 1Jn 2:9; 1Jn 5:1 [where, however, him that is begotten may refer to Christ and not to the fellow-believer]). Subjectively the interdependence of love for God and love for the brethren presents itself as follows: through the recognition of the inclusiveness of the love of God the experience of the same acts as a motive-power for the Christian to include those whom God loves in his own love likewise; the Christian also recognizes that he is not merely the object of the Divine love, but also the instrument of its manifestation to others; he serves man in the service of God (Rom 6:13, 1Co 7:23, 2Co 8:5, Php 2:17, 2Ti 4:6); the love of God and Christ shown him becomes to the believer an example of love to the brethren (Rom 14:15, 1Co 8:11, 2Co 8:8-9, Eph 4:32; Eph 5:2, Php 2:4 ff., 1Jn 4:11); the idea of a close union between the two also underlies the formula faith energizing through love (Gal 5:6). Here faith as the right attitude towards God as Redeemer begets love for Him, which in turn becomes the active principle of service to others (cf. Gal 5:13). Because the love for others is thus founded on, and regulated by, the love for God, it not only does not require but forbids fellowship with such as are in open opposition to God and Christ (1Jn 2:15; 1Jn 5:16, 2Jn 1:10, Rev 2:2; Rev 2:6).
5. The origin of brotherly love.-Religious love in general is a supernatural product. It originates not spontaneously from a sinful soil, but in response to the sovereign love of God, and that under the influence of the Spirit (Rom 5:5; Rom 5:8; Rom 8:28, 1Co 8:3 [where is known of him = has become the object of his love], Gal 4:9 [where to be known by God has the same pregnant sense], 1Jn 4:10; 1Jn 4:19). Love for the brethren specifically is also a product of regeneration (1Pe 1:22-23; cf. 1Pe 1:2-3). Especially in St. Paul, the origin of brotherly love is connected with the supernatural experience of dying with Christ, in which the sinful love of self is destroyed, and love for God, Christ, and the brethren produced in its place (Rom 6:10 ff; Rom 7:4; Rom 8:1-4, 2Co 5:14-16, Gal 2:19-20). Accordingly, love for the brethren appears among other virtues and graces as a fruit of the Spirit, a charisma (Rom 15:30, 1 Corinthians 13, Gal 5:22; Gal 6:8-10). Although this is not explicitly stated in Acts, there is no doubt that St. Luke (if not the early disciples themselves) derived the manifestation of love in the Mother-church from the influence of the Spirit.
6. The essence of brotherly love.-A psychological definition of brotherly love is nowhere given in the apostolic writings, but certain notes and characteristics are prominently brought out.
These are: (1) On the positive side.-(a) Personal attachment and devotion. The formulae for this are to give oneself, to owe oneself, to seek the person (2Co 8:5; 2Co 12:14, Phm 1:19). There is among the brethren an inner harmony of willing (Act 4:32). As such an inward thing true love goes beyond all concrete acts of helpfulness: it means more even than feeding the poor or giving ones body to be burnt (1Co 13:3); it involves an absolute identification in life-experience, which goes to the extent of bearing the burden of sorrow for the sins and the weaknesses of others (Rom 15:1, 1Co 2:5, 2Co 7:3, Gal 6:2).-(b) An energetic assertion of the will to love. Love does not consist in mere sentiment; it is subject to the imperative of duty. St. Paul speaks of it as a matter of pursuit and zealous endeavour (1Co 14:1); it involves strenuous labour (1Th 1:3 [where the labour of love is not the labour performed by love, but the labour involved in loving]). Hence also its voluntariness is emphasized (2Co 9:7), and the continuance of its obligation insisted upon (Rom 13:8).-(c) Concrete helpfulness to others. The NT throughout preaches the necessity for love to issue into practical furtherance of the interests of others. This is emphatically true even of St. Paul, notwithstanding his insistence on faith as the sole ground of salvation. The Apostle, because governed by the principle of the glory of God as subserved by the love of God, requires the work as essential to the completeness of love. Good works is a standing formula in the Pastoral Epistles (1Ti 2:10; 1Ti 5:10; 1Ti 5:25; 1Ti 6:18, 2Ti 2:21; 2Ti 3:17, Tit 1:16; Tit 2:7; Tit 2:14; Tit 3:1; Tit 3:8); but it also appears in Act 9:36, Rom 13:3; Rom 14:6, 1Co 6:20; 1Co 10:31, 2Co 9:8, Eph 2:10, Col 1:10, Heb 10:24, 1Pe 2:12, Rev 2:2; Rev 2:19; Rev 2:23; Rev 2:26; Rev 3:2; Rev 3:8; Rev 3:15; Rev 14:13; Rev 20:12; Rev 22:12. Hence the reference to the members as organs of the service of God (Rom 6:13; Rom 12:1). The test of love lies in its helpfulness (Romans 14, 1 Corinthians 8). Love edifies, i.e. builds up, the fellow-Christian (1Co 8:1). It contributes, however, not exclusively, nor even primarily, to the material or intellectual, but to the spiritual benefit of others (1Co 8:1). The NT avoids the errors both of the Jewish and of the Hellenic practice of ethics. In Judaism the external acts had become too much detached from the personal spirit of devotion. In Hellenism the interest was too much turned inward and absorbed by a self-centred cultivation of virtue as such. Because all conduct is thus determined by the supreme principle of love as helpfulness, all casuistry is excluded and ethical problems are all reduced to the one question: what will benefit my brother? This absence of all casuistic treatment of ethical questions is characteristic of St. James as well as of St. Paul.
(2) On the negative side.-The negation of self. Love for the brethren originates only through the death of the sinful love of self. Those who die this death no longer live to themselves (2Co 5:15, Gal 2:19; Gal 6:14, Php 2:4; Php 2:21); love is the opposite of all self-pleasing and self-seeking (Rom 15:1 ff., 2Co 2:4; 2Co 2:7, Gal 1:10, 1Th 2:5, Eph 6:6, Php 1:16 ff., Col 3:22). It excludes every selfish cult of individuality (Rom 12:17; Rom 14:18; Rom 15:2), all vain-glorying and excessive self-consciousness (Rom 3:27; Rom 12:3, 1Co 1:29; 1Co 3:21; 1Co 4:7, Php 2:3, 1Th 2:6), all envious comparison of self with others (Rom 12:3, Gal 4:17), all personal anger or resentment (2Co 2:5; 2Co 12:20, Gal 5:20, Eph 4:26; Eph 4:31; Eph 6:4, Php 1:17, Col 3:8, 1Ti 2:8); it is not, however, inconsistent with wrath for the sake of Christ and God (2Co 2:7, Gal 1:8, 1Th 4:14-16, Rev 2:2; Rev 2:15; Rev 2:19; Rev 6:10; Rev 6:16; Rev 14:10), with a strong sense of the independence of men in the service of God (1Co 9:1; 1Co 9:19, Gal 2:6; Gal 5:1), with the right to glory in the distinction which Gods grace has conferred (1Co 1:31; 1Co 4:4, 2Co 1:14; 2Co 7:14; 2Co 10:7; 2Co 11:10; 2Co 12:9, Gal 6:14, Php 2:16).
7. Forms of manifestation of brotherly love.-As such the following are conspicuously mentioned. (1) The external expression of the inward unity of love in the form of common meals, the (Act 2:42, 1Co 11:17-34, 2Pe 2:13, Jud 1:12). (2) The of benevolence through the altruistic use of private means (Act 4:32, Rom 12:20; Rom 15:26, 2Co 8:2-5; 2Co 9:13; 2Co 12:14-15, Gal 2:10; Gal 6:10, Heb 6:10; Heb 13:16). This was not, however, in the early Church a community of goods in the modern sense (cf. Act 4:34-35 with Act 5:4). In the case of enemies, benevolence becomes the only form in which love can express itself (Rom 12:20, Gal 6:10). (3) The missionary extension of the blessings of salvation to others. The duty of missions is distinctly put on the basis of love. Primarily this means love for God and Chris (Rom 1:9, 1Co 9:17, 2Co 4:13; 2Co 5:20); but secondarily it signifies also love towards men (Rom 1:4; cf. Rom 13:8 and Eph 5:28, 1Jn 1:1 ff.). It is characteristic of apostolic missions that they are not related to the individual but to the organism of the Church, and conceived not as an unconscious influence, nor as a secret propaganda (like the Jewish mission), but as an open proclamation and a deliberate pursuit. In the last analysis this is due to the consciousness that the Church as an organism is the instrument through which God and Christ bring their love to bear upon the world.
Literature.-A. Harnack, The Mission and Expansion of Christianity in the First Three Centuries, Eng. translation 2, 1908, i. 147-198; W. Ltgert, Die Liebe im Neuen Testament, Leipzig, 1905; E. Sartorius, The Doctrine of Divine Love, Eng. translation , 1884: B. Wilberforce, Sanctification by the Truth, 1906, p. 180.
Geerhardus Vos.
Fuente: Dictionary of the Apostolic Church
Brotherly Love
BROTHERLY LOVE.See Brotherhood and Love.
Fuente: A Dictionary Of Christ And The Gospels
Brotherly Love
BROTHERLY LOVE.Philadelphia is not brother-like love, but brother-love, the love one has for brothers or sisters, scil, love of the brethren,so AV [Note: Authorized Version.] in 1Pe 1:22 and RV [Note: Revised Version.] uniformly (add Rom 12:10, 1Th 4:9, Heb 13:1, 2Pe 1:7). The adjective in 1Pe 3:8 should be rendered loving your brethren, not loving as brethren (AV [Note: Authorized Version.] , RV [Note: Revised Version.] ). This adj. appears in classical Gr. in its primary (family) sense, as the epithet, e.g., of the Grco-Egyptian king Ptolemy Philadelphus, and of Attains II. of Pergamus, founder of Philadelphia (Rev 1:11 etc.), named after this king. The term received no wider application in either Greek or Jewish (OT) ethics; Jews called each other brethren as being children of the stock of Abraham (Act 13:26). First occurring in its religious use in 1 Thess., Philadelphia looks like a coinage of St. Pauls; but its elements lie in the teaching of Jesus. Calling no one on earth father because they have one Father, the heavenly Father, His disciples are all brothers (Mat 23:8-9; cf. Mat 6:9): the love of the natural household is transferred, with a deepened sense, to the household of faith (see Gal 6:10, Eph 2:19). This sentiment is formed in the community gathered around Christ its first-born, the family of the sons and heirs of God and joint-heirs with Christ (Rom 8:14-17; Rom 8:29). Go to my brethren, the Risen Lord had said, and tell them, I ascend unto my Father and your Father (Joh 20:17; cf. Mat 12:49-50; Mat 28:10); He required them to cherish toward each other the love He showed toward them, making this the mark of discipleship (Joh 13:34-35; Joh 15:12-13, 1Jn 2:7-8; 1Jn 3:11; 1Jn 4:20-21, 2Jn 1:5, 1Co 8:11 etc.). The body to which this love belongs is called the brotherhood in 1Pe 2:17 (also 1Pe 5:9), where love to the brotherhood is associated with respect for humanity and fear of God as a fundamental Christian instinct (cf. 1Th 4:9, Col 3:14, 1Co 13:1-13, etc.). St. Paul describes this affection as the mutual care of members of one body (1Co 12:12-27): it forbids envy, unkindness, schism; it animates, and virtually includes, all services and duties of Christians towards each other (1Co 13:1-13, Gal 5:13-15); it is the first fruit of the Spirit (Gal 5:22, cf. Gal 4:6-7; Gal 5:6), the fruit of Gods love to us and the test of our love to God (1Jn 4:11-21), the fulfilment of the law (Rom 13:8-10), and the crown of Christian purity (1Pe 1:22); the Cross supplies its model and its inspiration (Eph 4:31 to Eph 5:2, 1Jn 3:16). When St. Paul speaks of love, he means brother-love in the first place, but not exclusively (Gal 6:10, 1Th 5:15, Rom 12:18-21; cf. Mat 5:43-48 etc.). Amongst the manifestations of Philadelphia, hospitality (philoxenia) is conspicuous (Heb 13:1-2, 1Pe 4:8-10, 3Jn 1:5-8); also communication or ministering to the necessities of the saints (Rom 12:12-13; Rom 15:25, Heb 6:10; Heb 13:16, 1Jn 3:17-18). The prominence, and strangeness to the world, of this feature of primitive Christianity are strikingly attested by the Epistle to Diognetus, 1, Tertullians Apol. 39, and (from outside) Lucians de Morte Peregrini, xii. 16, and Julians Epist. 49.
G. G. Findlay.