IN THE WORDS OF JESUS–Part 1659

ON LOVE; PART MCCXCVIII

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FIRST IS THE GREAT COMMANDMENTS: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31).

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WHAT THEN IS LOVE? In a general sense love is benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men. While this IS from an older definition of Charity, which IS rendered in the King James Bible from the same Greek word agape which IS generally rendered as Love, we should amend our own definition here to include the idea that in the reality of Love a man will accord to ALL men ALL things that he would accord to himself and to say that Love IS our thoughts and attitude of the equality of ALL men regardless of their outward nature or appearance…that ALL ARE equally children of Our One God.

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PLUS THE EVER IMPORTANT AND HIGH IDEAL TAUGHT TO US BY THE CHRIST: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12).

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We began several posts back discussing the deeper meaning of the Greek words that ARE used in the lists of the apostles, the lists of ‘virtues‘ and qualities that ARE the possession of the man whose focus IS Truly upon the Lord. We began with the the Apostle James’ words on what IS that “wisdom that is from above” and what IS NOT. The latter list contains but two ideas but each of these IS misrepresented in the translations of his words which should show us emulation and factious, divisive attitudes but show us ONLY ideas jealousy, envy, selfishness, selfish ambition, plain strife and other like ideas, ideas which greatly limit the scope of the apostle’s intention. In emulation we should see the desire Life of the carnal man, and ALL men ARE essentially carnal, as he strives to DO as Webster’s 1828 Dictionary defines this word; while there IS a longer definition (see In the Words of Jesus part 1645) we have taken this part to show the idea that should come from the Greek word that James uses: emulation a: desire of superiority, attended with effort to attain to it which IS a most common human trait as well as one’s striving to equal or do more than others to obtain carnal favors or honors ¹. The point here, one that we continue to establish, IS that the words that James uses ARE NOT properly understood by the doctrinal thinker and in the intended idea of zelos, when rendered into ideas of jealousy and envy, IS lost. In the infrequent rendering as emulation, most see this ONLY in terms of the common understanding of the word based in today’s usage rather than the more original defining ideas as we see in Webster’s 1828 Dictionary; today’s dictionary defines emulation ONLY as: effort or desire to equal or excel others*. This IS but an example of the ideas that we have been discussing, ideas that change the view of the words from carnal to spiritual and which show us the reality of the subject; here the subject IS Wisdom from above and the attitude of a man. In these days where so many claim to hear from God this becomes an important tool in discerning the True source of what one purports to hear. We should remember here that James pairs zelos with eritheia which becomes much more that an undefinable strife….it becomes thoughts that entertain division and faction which ARE in many ways the whole objective of doctrinal Christianity.

The same misinterpretation and misrepresentation of the Greek words IS found in James’ “wisdom that is from above” which defines the qualities of such thoughts and attitudes that DO come from the Godhead; qualities that ARE markedly different from those intended in zelos and eritheia of which the apostle says ARE “earthly, sensual, devilish” (James 3:15). The same misinterpretation and misrepresentation of the Greek words IS also a part of the doctrinal view of the Apostle Paul’s list of “the fruit of the Spirit” (Galatians 5:22) which words we discussed in some detail following our discussion of James; the same IS also True regarding the Apostle Peter’s list of the ‘virtues‘ that ARE the expression of the man who IS Truly a partaker “of the divine nature” (2 Peter 1:4). Our discussions of the Greek words ended in the last word from Peter’s list of ‘virtues‘, agape, which IS rendered in our King James Bible as charity but IS most always rendered in terms of Love. Interpreted as Love this word sums up the entirety of Peter’s list when Love IS understood from its spiritual intent; that this IS rendered as charity, because the previous word philadelphia has similar common meanings, should encourage a deeper look rather than settling on the shallow ideas that ARE commonly attributed to charity. We should note that our defining ideas on Love as agape as cited above in answer to the question ‘what then IS Love‘ ARE from Webster’s definition of charity at it was understood in 1828. While Peter’s list of ‘virtues‘ ends with agape, Paul’s list of “the fruit of the Spirit” begins with it and of this Vincent tells us that: Love, in this passage, is that fruit of the Spirit which dominates all the others⁴. James however DOES NOT mention agape in his list of what IS that “wisdom that is from above” and here we should try to see that in its absence IS its presence. We should try to see and to understand the value of Wisdom; whether spiritual or worldly, Wisdom IS an ability of True discernment and we should understand here that most ALL True worldly Wisdom has its source in some measure of spirituality. If we could see that Wisdom IS the product in this world of that KNOWING that comes to those who will “continue in my word” as the Master tells us, we can then see the dynamic link between Love and Wisdom. In Love we keep His words and Wisdom IS the realization of the revelations that ARE forthcoming to the man who DOES so. While there IS NO single part of the New Testament that shows us this link, the relationship to agape as the door to Truth and Truth as the Wisdom of the ages IS essentially undeniable. Luke tells us about the Wisdom of Jesus and its relationship to grace which we should ever understand as ALL things that flow from the Godhead; we read of the child Jesus that “the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him” and that “Jesus increased in wisdom and stature, and in favour with God and man” (Luke 2:40, 52) and we should note here that both grace and favour ARE rendered from the Greek word charis. Jesus uses the word rendered as Wisdom without defining it and this as though it needs NO definition; he DOES however show us Wisdom in relation to Solomon who was endowed with much Wisdom as He says of Himself that “a greater than Solomon is here” (Matthew 12:42). It IS of course Solomon who shows us the best understanding of Wisdom as he tells us many Truths in his Book of Proverbs; listing a few we read that:

• The opening lines of the Book of Proverbs shows us its purpose as “To know wisdom and instruction; to perceive the words of understanding; To receive the instruction of wisdom, justice, and judgment, and equity” (Proverbs 1:2-3).
• “My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and apply thine heart to understanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God. For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding” (Proverbs 2:1-6).
• “Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her” (Proverbs 3:13-18).
• “Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. Forsake her not, and she shall preserve thee: love her, and she shall keep thee. Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee” (Proverbs 4:5-9).
• Doth not wisdom cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors. Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart….Receive my instruction, and not silver; and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. I wisdom dwell with prudence, and find out knowledge of witty inventions” (Proverbs 8:1-5, 10-12).

In these words from Solomon we should get a feel for the reality of Wisdom, for “wisdom that is from above“, and we should be able to see the relationship between these ideas and James’ words saying that “the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17). As we moved onto Paul’s list of “the fruit of the Spirit” and then Peter’s list of the expressed ‘virtues‘ of the man who IS become a partaker “of the divine nature“, we skipped over the final word in James’ list, anypokritos which IS rendered as hypocrisy. We also skipped over the final idea which while NOT part of the list itself helps us to qualify the overall meaning of it; James says: “And the fruit of righteousness is sown in peace of them that make peace” (James 3:18). We have addressed anypokritos before as we have ALL of James words and our view of this today IS basically the same; we said that: The idea of “without hypocrisy“, from the Greek word anypokritos, IS ONLY rendered as this here. In other uses it IS rendered as unfeigned and without dissimulation. Thayer’s calls this unfeigned and undisguised ⁹ and perhaps in this we can take away the idea that the expression of mercy and fruit that come with “the wisdom from above” IS genuine and sincere. Hypocrisy here seems a weaker choice than unfeigned which lends to a more intentional action on the part of a man; hypocrisy IS more inadvertent, the product of playing one’s part as a True believer for example while harboring carnal thoughts and perhaps even actions. Dissimulation IS an even stronger choice which IS a definite action by a man to conceal or defraud; this little used word IS defined today as: to disguise or conceal under a false appearance; and to conceal one’s true motives, thoughts, etc., by some pretense*. Webster’s 1828 Dictionary tells us that dissimulation means: The act of dissembling; a hiding under a false appearance; a feigning; false pretension; hypocrisy. Dissimulation may be simply concealment of the opinions, sentiments or purpose; but it includes also the assuming of a false or counterfeit appearance which conceals the real opinions or purpose ¹. In the inclusiveness of the idea, the words “without dissimulation” seems to better cover the apostle’s intent so the the end idea IS that whatsoever thought IS believed to be that “wisdom that is from above” CAN NOT have such negative qualities as we read of in these defining ideas….neither the inadvertent or the purposeful. In these ideas, it should be simple and quick to determine that one’s thoughts and attitudes ARE Wisdom or that they are just the thoughts and attitudes of a carnal personality and here we should remember to add to this list the defining ideas of the wisdom that “descendeth not from above, but is earthly, sensual, devilish“, ideas of factious division and emulation. Again we must remember that “the wisdom that is from above” embodies the totality of the apostle’s list and this in the same way as “the fruit of the Spirit” includes the totality of Paul’s list and the ‘virtues‘ of the partaker “of the divine nature” also include the fullness of the ideas that Peter puts forth. These ARE, ALL of them, spiritual enterprises and ideas that we should understand as: a project undertaken or to be undertaken, especially one that is important or difficult or that requires boldness or energy* which is today’s definition of enterprise.

The final part of our analysis of the word lists of the apostles IS James closing statement that says that “the fruit of righteousness is sown in peace of them that make peace“. On the surface this seems a rather simple saying regarding peace but if we look at this in relation to James previous words and especially the idea of “good fruits” we can perhaps see the intent of his words. Paul tries to separate for us the ideas of faith and works while James ties them together for us and we should try to see here that they ARE speaking of the same ideas but from different perspectives. Paul’s ideas have been misrepresented in the doctrines of men at the expense of their own seeing of the greater Truth and while is appears that James IS trying to correct this misapplication of Paul’s words, we DO NOT really KNOW that this was his purpose. Perhaps James’ purpose was simply to state the Truth from his perspective. We should try to see that there ARE two ways to view the idea of works against the reality of pistis which IS rendered as faith. When we see pistis as that KNOWING, a KNOWING that IS tied to both agape and keeping His words by the Master and His apostles, it becomes easier to see what Paul IS showing us in such ideas as “by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Ephesians 2:8-9). Here we have two ideas; first we have the relationship between grace and faith, between charis which IS ALL that comes from the Godhead and pistis which IS KNOWING some measure of the Truth of the Godhead. Second we have the idea that it IS NOT by works that such grace can come but if we can understand here that works ARE the outer expression of the doctrinal ideas of the law, even the expression of mercy and compassion as moral requirements ONLY, we should then be able to see the deeper message that the Christian’s doctrines fails to see. This should be our assessment of Paul’s words on faith and works which IS based in his perspective of the way that the Jews in his day conducted their religious lives; they sacrificed according to the law, they kept the sabbath according to the law and they kept an assortment of other rudimentary parts of the law while at the same time they failed to Truly KNOW God who had told them through the prophet that “I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings” (Hosea 6:6). Jesus repeats this Truth to the Pharisees saying “go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance” and then later repeating the same idea saying “But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless” (Matthew 9:13, 12,7). The writer of Hebrews, although in a different context, tells the Jews the basic Truth saying “it is not possible that the blood of bulls and of goats should take away sins” and while doctrinal thinkers have established the idea that in Jesus’ death there IS now a one time sacrifice, and some have stretched it to become a covering for sin for ALL time, the greater Truth IS these ideas ARE for the Jews’ comparison….for the Jews to see the futility and understand that “In burnt offerings and sacrifices for sin thou hast had no pleasure” (Hebrews 10:4, 6). We should try to see here the message of Hosea and the words of Jesus to the Jews religious leaders as concerning those things “which are offered by the law” (Hebrews 10:4, 6, 9) to a more superstitious and barbarous people some 1500 years before.

The text of the Book of Hebrews IS used by doctrinal Christianity to show the idea of the redeeming Power of the blood of Jesus and this IS its likely intent for the Jews whose traditions had made them to rely upon such sacrifice and other ritual ideas of the law; this even while the prophets sought to push such practices to the background and such Truly spiritual ideas as Love and mercy to the front. The NIV commentary on the Book of Hebrews tells us that: The letter was addressed primarily to Jewish converts who were familiar with the OT and who were being tempted to revert to Judaism or to Judaize the gospel (cf. Gal 2:14). Some have suggested that these professing Jewish Christians were thinking of merging with a Jewish sect, such as the one at Qumran near the Dead Sea. It has also been suggested that the recipients were from the “large number of priests who became obedient to the faith” (Ac 6:7). We should remember here that while many still believe that Paul wrote this letter based in the way that it has been historically presented, there IS in reality NO clue as to its author, there ARE ONLY guesses. This epistle DOES however frame much of what eventually became Christian doctrine and theology and IS used as the origin of many precepts and in support of the doctrinal view of such ideas which relate to Jesus in the role of the priest and the ‘cleansing’ value of His blood as the ‘final’ sacrifice. To be sure the Book of Hebrews has played a major part in the formation of Christian doctrines as have the writings of the Apostle Paul and while for us the authorship DOES NOT really matter, the effect of both on the doctrinal view of the church DOES. It IS against such writings that the words of the Master stand, words which have lost their meaning as our commandments and instructions for True salvation. While it IS a common view that the Book of Hebrews was written to and for the Jews in those days, to those who were being tempted to revert to Judaism or to Judaize the gospel, much of Christianity still views the writer’s words as being directed at them and this rather directly as they take up sayings which have NO Christian meaning and apply them. Such IS the case in the writer’s view of the priesthood and particularly the idea that “Thou art a priest for ever after the order of Melchisedec” (Hebrews 5:6) where Jesus IS considered such in a prophetic way from the Psalms while the rest of the Psalm 110 bears little or NO relationship to the Master. Nonetheless there ARE many who see Jesus in this role of the High Priest and while this may have been meaningful to the Jew in those days whose view of the priesthood Truly mattered, it IS Truly of NO significance in Christianity. We should remember here that Jesus taught us, albeit by parable, that the new ‘Christian’ view of religion should NOT be appended to the Jews’ own religion nor be made a part of the rites and the rituals that had become the “traditions of men” (Matthew 7:8).

The Christian message from the words of the writer of the Book of Hebrews should NOT be to take up selected sayings that can doctrinally apply to Jesus the Christ; it should rather be seen as the total replacement of the Jews rites and rituals by the teachings and the example of the Master who, for the Jew, should completely replace ALL reliance upon the “tradition of the elders” (Mark 7:5). We should note here the Parable of New Wine into Old Wineskins which includes another parable that speaks of sewing a piece of new cloth as a patch on an old garment. In both of these we should see the Master’s warning that the old and the new ARE incompatible and that the new should NOT be appended to the old. His warning was NOT heeded however and the resultant Christian religions, while pretending to be unique and singularly about the Christ, ARE become varying admixtures of the Old and the New. Such IS the case in the comparison of the Christ to the priest, Jesus’ sacrificial death to the sacrifice of animals as well as His relationship to David the King. ALL of these ideas from the writings of the apostles were intended to show the Jew the continuity of their religion from Moses to Jesus; past this purpose these ideas have NO True purpose and serve only to confuse the most basic message of both Jesus and His apostles which IS Love. It IS here that we should see the ONLY necessary carryover from the old to the new and this vision IS offered to us by the Master’s citing of the Great Commandments which had been, and yet ARE, ignored by those who have formulated the doctrines of men and most ALL who teach them. We should remember here that there IS NO purposefulness in this ignoring of the Truth, there IS ONLY the effects of that vanity, that illusion and glamour, by which men fail to see the True nature of the “mystery which hath been hid from ages and from generations” (Colossians 1:26). It IS the revelation and the realization of the mysteries that IS of importance in the words of Jesus and His apostles and while the Master DOES tell his True disciples that “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables” (Mark 4:11), the doctrinal thinker believes that he KNOWS the meaning of Jesus’ parabolic words as well as the Truth of the “mystery which hath been hid from ages and from generations“. In their vanity, their illusion and glamour, many a doctrinal thinker puts himself in the place of the True disciples of Christ and this in opposition to Jesus own words on True discipleship as we see in the first part of our trifecta which we repeat here again saying:

• “If ye If ye continue in my word , then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32).
• “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21).
• “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me” (John 14:21-24).

Jesus point here IS clear but few see or understand this Truth. It IS to the man who will “continue in my word” that the mantel of discipleship falls and this under the deep reality that such a man DOES “know the truth“. That millions upon millions of doctrinal Christians believe that they ARE His disciples has NO effect on their ability to KNOW as it IS ONLY through keeping His words that one Truly DOES. And we should NOT here take the idea from this that such KNOWING IS reserved for the Christian as Jesus words ARE NOT limited to the those who may hear His voice; Jesus words of the Great Commandments and His other endless words on Love and the conduct of the True disciple ARE found in the deeper Truths of every world religion….albeit covered over by the doctrines of men as they have been in the Judaeo Christian world from the beginning. Again, there IS likely little purposefulness in this doctrinal assault on the Truth, it IS the effects of that vanity which Vincent defines for us as: a perishable and decaying condition, separate from God, and pursuing false ends ⁴. At the heart of these false ends IS the pursuit by men of the carnal things of Life and here we should understand these words in regard to one’s focus upon his Life, his little personal existence on this planet. It IS this focus upon the self and the things of the self that has ever pushed men away from the singular Truth that IS agape and it IS in this dynamic that we find the desire of men to blend the old Jewish testament with the new framing of these same ideas by the Master; a framing that pushes agape to the forefront and which requires that everyman put his focus upon the things of God which IS the essential message of Jesus lengthy parable that IS called the Parable of the Sheep and the Goats; the Master says:

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal” (Matthew 31-46).

The essential idea in this parable IS NOT the sheep versus the goats, nor DOES this have any real end times intent; the essential idea here IS the expression of agape through mercy and the reward of such expression. We should note here that the specific areas of such mercy to the hungry, the thirsty, the stranger, the naked, the sick and the prisoner ARE NOT Truly germane to Jesus presentation and intent but rather they symbolize the totality of humanity in whatsoever condition they might be found. Jesus shows us this in His framing of these classifications under the idea that among these IS “one of the least of these my brethren” and here we should see most clearly James defining words on agape: that True Love has NO “respect to persons” (James 2:9). That Jesus’ words have spawned numerous charitable organizations to feed the hungry, clothe the naked and visit the sick as well as outreach to the prisoner IS of much social value. However, such philanthropic ideas generally fall short of the deeper ideas of agape and mercy with NO “respect to persons” when they ARE channeled into the doctrinal objectives of men and their churches, objectives that today have a determined conservative political bent which separates and divides based upon the selfish values of me and mine. The crux of Jesus’ idea here IS NO different than His words of the Great Commandment that “Thou shalt love thy neighbour as thyself ” which idea IS clarified by the True nature of the Golden Rule through which the Master tells us “Therefore all things whatsoever ye would that men should do to you, do ye even so to them“.

In these IS the greater Truth of this parable, a Truth that shows us that in keeping this “royal law” as James calls this relationship between everyman and every other man, one IS DOING the ONLY necessary work whose reward IS in Jesus’ words saying “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world“. James tells us that “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well” (James 2:8) and in this we should see the idea of well in a like way as we see the idea of perfect albeit within the limits of a a man yet bound to this world, a man who IS striving to be “perfect, even as your Father which is in heaven is perfect” (Matthew 5:48). This IS the work of the disciple and to think that Paul IS telling us that such work IS of NO value IS the greatest of Christian absurdities. The church’s idea that a man CAN NOT DO such on his own, strive toward perfection that IS, IS an equal absurdity that IS based in the doctrinal belief that the man IS just that in this world rather than the Soul which IS ever seeking to express his divine nature through his form in this world and to “overcome the world” as Jesus tells us that He has DONE….to overcome by whatsoever measure IS possible in this Life.

We will continue with our thoughts in the next post.

• ¹ Webster’s Revised Unabridged Dictionary, 1828 and 1913 from https://1828.mshaffer.com/
• ⁴ Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
• ⁹ Thayer’s Greek Lexicon on blueletterbible.org
• *  Dictionary.com Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2018

Those who walk on the well-trodden path always throw stones at those who are showing a new road.

Voltaire, Writer and Philosopher