ON LOVE; PART MCCCXXXII
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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 and ended the last essay with our thoughts on Paul’s writings to Timothy and Titus regarding fables which word IS rendered from the Greek mythos. Our point has been that while most ALL bible translations see this idea as either fables or myths, there IS NO reality of just what the apostle IS referencing nor how the reliance upon such fables in the new Christian era could effect the doctrines of the church. John Gill, in his Exposition of the Bible, tells us that these fables ARE: the traditions of the elders; anything that was not true; or if it was, yet idle, vain, trifling, and unprofitable 8 but this does little to show us the idea by example. At the same time he shows us that Paul’s idea of “endless genealogies” IS in reference to those of the Old Testament and the Gospels of the New saying that such ARE: the public and private genealogies of the Jews, which they kept to show of what tribe they were, or to prove themselves priests and Levites, and the like; of which there was no end, and which often produced questions and debates 8. It IS such genealogies that ARE used to define the lineage of Jesus and His relationship to David and the Patriarchs and we should note that there ARE some Old Testament books that ARE seemingly included in the Christian cannon to specifically show forth such relationships; the Book of Ruth IS one example. While Mr. Gill shows us that it is the endless nature of such that ARE Paul’s point, we should also note how that such ideas ARE used yet today to teach about the Master as the “son of David” which idea first comes in the New Testament from Matthew who begins his gospel saying “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1). While such ideas ARE likely important to the Jews, Paul IS telling us that such ARE NOT to be important in the new Christian church saying such things as that the new doctrine should be “Not giving heed to Jewish fables, and commandments of men, that turn from the truth” (Titus 1:14). The important part here IS that the doctrines that ARE to be used to teach the Christian world must NOT “turn from the truth” but, as history reveals, this was NOT the case. The early church DID “turn from the truth” as they DID use such “endless genealogies” along with the fables of the Jews historical record to create the new religion, first perhaps to bring along the Jews with some familiar ideas and second because they DID NOT see the Truth of Jesus words that were intended to separate the Jews’ religion from the wholly different teachings of the Christ. We find such separation in such parabolic sayings as “no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. No man also having drunk old wine straightway desireth new: for he saith, The old is better” (Luke 5:37-39) and “No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse” (Matthew 9:16). Unfortunately these parabolic ideas ARE NOT seen in the context of separating the teachings of the Jews from those of the Master. We can again look to John Gill for the common doctrinal Christian understanding of the Master’s words; regarding “new wine into old bottles” Mr. Gill tells us that: our Lord exposes the folly of the Scribes and Pharisees, in their zealous attachment to the traditions of the elders; so in this, he gives a reason why he did not call these persons by his Gospel 8. While this commentary DOES expose the way of the scribes and Pharisees which IS quite evident in other words from Jesus, it ignores the reality of Jesus’ words saying “I am not come to call the righteous, but sinners to repentance” which He utters right before the parables. According to the reality of sin, defined as: to be without a share in; to miss the mark
to err, be mistaken; to miss or wander from the path of uprightness and honour, to do or go wrong; to wander from the law of God, violate God’s law, sin 2a, we should see the inclusion of the scribes and Pharisees; these ARE Jesus’ own definition of the way of the Pharisees whose focus IS upon their doctrines and NOT upon the Truth. Can we see the point here? Can we see how that their mitzvah, their rote set of ‘spiritual’ rules, DOES NOT give its power to the Truth but rather to the “commandments of men“. It IS this that the Master references in the whole saying that they should “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” (Matthew 9:13), and it IS this that He means as He says “in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:7).
We should try to see here also that in the Master’s tone there IS a sense that the Jews in His day should have KNOWN that their traditions, much of which were tied to the ancillary ideas of the law issued by Moses 1500 years earlier ARE moot. Traditions that range from circumcision to sacrifice to the assortment of civilly oriented dictates on the actions of men which were contrary the moral sense of the day, were NEVER the spiritual perspective that men should have. Such ideas were ordered by Moses for a barbarous and superstitious era where the Truly spiritual ideas regarding the sense of Love by which men could be in accord with the Ten Commandments, the deeper meanings of them to be sure, could ONLY be understood by the few and then passed on to the masses over those generations through which such barbarism and superstition would wane. The effect was NOT as the Lord had wanted as in the vanity of men those who should have been among the few also took hold of the ancillary commandments, to keep them while ignoring what Jesus reminds them of….mercy, judgement and faith according to the True meaning of pistis. We can see this in Jesus words above and in His words to the Jews saying “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone” (Matthew 23:23). We should note as well that there ARE among the Jews those who DO KNOW that the “weightier matters of the law” were the more important and this we see in Jesus’ exchange with the “certain lawyer“; we read that “a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live” (Luke 10:25-28). We read a similar idea in Mark’s Gospel where it IS the Master who reveals the Truth and the scribe that answers saying “Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices” (Mark 12:32-33). The point here IS that there were those who DID KNOW the deeper Truth yet fulfilled their role according to the mitavah, the rote version of the Jews’ religion. This may be much like today where there ARE those who can see past their doctrines yet continue to teach the doctrinal view and this likely for a variety of reasons ranging from that same fear of which we read in John’s gospel regarding “Joseph of Arimathaea” who acted “secretly for fear of the Jews“, to a sense, founded in vanity, by which men DO NOT stand against the majority as a heretic. Three times the Master admonishes the Jews’ religious leaders to express mercy and while the idea IS used in sayings that could be seen in terms of compassion as in the plea from the blind man saying to Jesus “have mercy on me” (Mark 10:47), this IS NOT the full idea that we should take from the Greek word eleeo. This sense of mercy IS NOT ONLY the sense of compassion which IS become the common understanding but rather the expression of agape which the scribes and Pharisees and most ALL humanity fail at, an expression that IS the singular subject of the Great Commandments which show us that our focus IS to be on the things of God and expressed to ALL men. Unfortunately this IS NOT the doctrinal view of the Greek word eleeo nor its root word eleos which the lexicon shows first as: mercy: kindness or good will towards the miserable and the afflicted, joined with a desire to help them 2a; this IS but a carnal view of a spiritual idea and NOT the intent of the Master’s admonishments to these leaders who likely ARE compassionate towards the miserable and the afflicted. We should try to see that eleos IS GoodWill but NOT ONLY to the miserable and the afflicted; we should understand here that GoodWill IS an expression which, according to the Great Commandment, IS to be expressed to ALL through the singular idea that “Thou shalt love thy neighbour as thyself” which Love IS that same expression.
These Truths were missed by the Jews, those who DID KNOW some measure of the Truth but DID NOT adequately express it and those who followed intently in their doctrines. And these Truths ARE missed as well by the Christian who allowed the new religion to be modeled as a better and expanded approach to God that IS founded in Judaism. It IS just this that Jesus Parables above warn against; when we can see that the Master’s point in these parables IS that the new religion should NOT be appended to or placed into the framework the old we can then perhaps see the first failure of Christianity which begins as the apostles earnestly try to convert the Jews by showing them the relationships and the continuity between their mitzvah and the new teaching of the Master. Paul DID NOT fall prey to this view as he tried to set the Christian apart from the Jew while he at the same time often continued to teach as though he IS teaching Jews a better and expanded approach to God. Paul however DID NO wrong; he diligently teaches us the Truth of the Way of the Christ, the way of agape and its expression in the world as eleos. It IS through this expression that we can find the wherewithal to DO as the apostle tells us in our selection from Romans; it IS in this expression that we can better grasp our True nature and “mortify the deeds of the body” which idea IS basic to Jesus’ teaching on the True discipleship which IS ONLY possible through keeping His words. When we can understand the deep Truth of Paul’s saying that “if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you“, we can then realize that the Power of Truth and Love emanates from the Spirit of everyman and brings Truth and Love to Life in “your mortal bodies” in this Earth as one’s universal expression . This IS the goal and the objective of every Soul; a goal and an objective that IS obnubilated by the vanity into which we ARE born and then nurtured and indoctrinated so as to be “conformed to this world” (Romans 12:2). Perhaps Paul’s error, if we can call it that, IS that he went to great lengths to show the Jews that their approach was in error, that even diligently following their mitzvah would leave them shy of seeing the deeper Truths that the Master points out in His words on mercy, words that echo the words of the prophets who were also ignored. It IS this that left open the Christian doctrinal way of seeing the “works of the law” from a wrong perspective as the progenitors of Christianity misinterpreted Paul’s intent while selecting out sayings and phrases that would enhance their preordained doctrinal view. And, while there ARE some out of context selections made from our selection from Romans, those who Truly study the apostle’s words can see the deeper message that has been lost for centuries. Repeating Paul’s words we read:
“they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in
hope, Becauseexpectation that the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:5:23).
There IS a clear idea that comes forth from these words, an idea that IS NOT compatible with the doctrinal interpretations of the apostle’s words from earlier in this Epistle to the Romans. Here Paul IS showing us the Way which IS through the teachings of the Master, a Way that tells us that we must look past the petty affairs of our daily lives as we “mortify the deeds of the body” which idea IS essentially the same as Jesus misunderstood words saying that men should “Take no thought for your life“. This follows upon His teaching on the treasures of men’s hearts, the necessary singleness of vision and the reality that one CAN NOT be so double minded as to attend to both God and mammon. Such ideas as these ARE clearly stated by Jesus in His Sermon on the Mount but they ARE little understood in their spiritual import and this because of the easier way that men find in Paul’s words on affirmations and confessions; a way that IS by leaps and bounds the easier way to believe oneself ‘saved’. In this we should be able to more clearly see that the christian era has brought with it yet another volume of mythos which, when combined with the church’s fixation on rites and rituals puts the Christian into a state where he DOES NOT see the greater Truths that begin with men’s other fixation which IS founded in vanity and which ‘allows’ and ofttimes encourages men to seek after “treasures upon earth“. This IS of course contrary to the Master’s words saying that we should “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also” (Matthew 6:19-21). In their illusion and glamour men DO NOT see that these words ARE as much Jesus commandments as ARE any others and, while they ARE offered in an instructional way, they ARE at the same time a KEY to the reality of being able to “mortify the deeds of the body“, which idea IS so much more than the sexual and gross offences defined by the church. If we could see the idea of “the deeds of the body” in terms of Jesus’ teaching on True discipleship and connect the ideas that He presents, we would come a long way toward that spiritual reality of Life which IS denied by the church and barely understood by other world religions that have also converted the Truth into doctrine. We should ever conflate discipleship with the idea of being the saint and being holy and while millions of Christians proclaim that they ARE among His disciples, ARE saints according to their doctrinal bent and ARE holy based in the precepts of their doctrines, ALL fail to meet in Jesus words which ARE extremely clear. In our trifecta we have the singular idea of keeping His words as the door to discipleship; Jesus says clearly that “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) and here, again, we should understand that to continue IS the same Greek word that IS elsewhere rendered as abide. This IS the same Greek word meno that we discussed in the last essay where it IS rendered as dwelleth in regard to the Holy Spirit and the same word whose noun form of mone IS rendered as mansions, which idea has been adulterated by many in the church as the word has drifted from its original meaning of: Any place of residence; a house; a habitation 1. While discipleship, and then sainthood and holiness, ARE the result of keeping His words or, as stated, that one “abide in my word“, should be enough to see the Master’s intent, He DOES go further in defining discipleship saying that “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Luke 14:26-27, 33). Can we see the relationship here between having one’s “treasures upon earth” and being His disciple? Can we see here how that having one’s “treasures in heaven“, treasures in the things of God, IS the road to Truth and that the road to Truth IS the road to discipleship. We should note here that the pause between His statements in Luke’s Gospel, between verses 27 and 33, show us the very nature of the road as Jesus warns us that there IS a cost of discipleship and one that we must understand in order to move forward. While men can still dispute the meaning of treasure and assert that their individual treasure IS in the Lord, the reality IS ONLY found in the fruit of one’s Life; NO one can discern what IS in another’s heart but the Master shows us a way to such discernment saying that “by their fruits ye shall know them” (Matthew 20) and here we should ever understand that, according to His teaching, this fruit IS one’s expression of agape.
Perhaps KNOWING that there would be controversy regarding the idea of treasure from the Greek word thesauros, Jesus continues in His instructions which include several explanatory ideas. Unfortunately the drive of men, their vanity if you will, has ever encouraged them to redefine Jesus’ other points into carnal ideas as well, ideas that detract from the Master’s intended meanings. Strong’s defines thesauros as a deposit 9a while Thayer’s gives us a lengthy analysis saying that this IS: the place in which goods and precious things are collected and laid up; a casket, coffer, or other receptacle, in which valuables are kept and then a treasury 9 which combines the forgoing ideas. Strong’s idea of treasures is in example of the idea of deposit while Thayer’s use of treasure IS far down in his list of meanings. Similarly Vine’s shows that thesauros: denotes “a place of safe keeping”; “a casket”; “a storehouse” used metaphorically of the heart before assigning the idea of a treasure 9b for its use in Jesus’ words above; Vine’s gives scriptural references for each of their defining ideas. We should try to see here how that the main idea of this word IS the place where such treasures ARE kept rather than the treasures themselves and with this interpretation the ideas of “treasures upon earth” and “treasures in heaven” take on a quite different meaning. Having “treasures upon earth” then can be ALL things carnal while “treasures in heaven” can be ALL things spiritual with each referring to whatsoever IS of importance in the Life of a man. It IS in the place where such things of importance ARE that “there will your heart be also“. While Vincent DOES NOT give us a defining idea per se, he DOES relate to us The beautiful legend of St. Thomas and Gondoforus which is told by Mrs. Jameson (“Sacred and Legendary Art”); this story IS posted in In the Words of Jesus parts 387 and 843 and it IS worth reading again for a perspective on the idea of treasure that we should try to understand.
While Jesus’ instruction goes on from this teaching on thesauros, His next words ARE totally taken out of the context in which they ARE found which IS between the ideas of treasure and mammon. The misunderstanding in His next teaching IS based in the misinterpretation of the idea of evil from the Greek word poneros; this word we have discussed in some detail in recent essays along with another word rendered as evil, kakos. This discussion can be found at the end of In the Words of Jesus part 1690. Combined with the lack of understanding of the opposite word in Jesus teaching, single from the Greek word haplous, we have much confusion regarding the Master’s words saying “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (Matthew 6:22-23). While doctrines teach this idea in doctrinal terms that include the idea of the common sense of evil, the reality IS far from this and goes to the same idea that we find in treasure and then in mammon; Jesus’ instruction on mammon actually clarifies Jesus’ intent regarding the eye. A doctrinal example can be found in this from John Gill who writes that:
The light of the body is the eye
Or, the “candle of the body is the eye”; for the eye is that in the body, as a candle is in the house; by the light of it, the several members of the body perform their office; and what is said of the eye of the body, is transferred to the eye of the mind:
if therefore thine eye be single:
that is, if thy mind be liberal, generous, and bountiful: for Christ is still upon the same subject of liberality, and against covetousness; and here speaks entirely in the language of the Jews, who could easily understand him; in whose writings we read of three sorts of eyes; a good eye, a middling one, and an evil one; so in the offerings of the first fruits, Upon which the commentators say, a “good eye” means one that is liberal, and an “evil eye” the contrary: hence you often read of “trading, dedicating”, and “giving with a good” or “an evil eye”; that is, either generously, liberally, or in a niggardly and grudging manner; which may help us to the sense of our Lord in these words; whose meaning is, that if a man is not covetous, but his mind is disposed to generosity and liberality; if this be the case, as if he should say, thy whole body shall be full of light.
While this may NOT capture the entirety of the doctrinal view of Jesus’ words, it DOES show us the general direction that doctrines follow. The reality of His idea however IS better seen in the Apostle James words saying that “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways” (James 1:5-8). If we can understand that the single eye IS one that IS focused upon the things of God, which focus releases a measure of spiritual Light, Wisdom if you will, into one’s Life, while the man who lacks such focus, evil if you will, remains in darkness, we can then see Jesus intent more clearly in terms of things carnal, evil, and things spiritual based in that singular focus. The whole idea of haplous being defined as single ONLY becomes accurate when seen in terms of focus upon “treasures in heaven” which for us IS the most natural way to see this as Jesus then continues into His words on mammon. In the idea of mammon we have as similar common understanding as with treasure; both ARE seen in terms of riches and wealth. Mammon however IS an untranslated word of Chaldean origin, mamonas; Strong’s tells us that mamonas means: confidence, i.e. wealth, personified 9a and while this may be a part of the overall idea, it IS but a part. Thayer’s shows us the meaning as what is trusted in 9 which opens the idea up to our understanding of the reality of thesauros which IS rendered as treasure. Both words reflect upon the focus of a man and if we can see mammon as that same “treasures upon earth“, we can then understand the opposing idea, “treasures in heaven“, in terms of God in the Master’s saying that “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matthew 6:24). The idea of serve, here from the Greek word douleuo, can be better understood as Strong’s shows us in defining douleuo as: to be a slave to (literal or figurative, involuntary or voluntary):—be in bondage 9a; Thayer’s shows us similar ideas adding to obey, submit to 9 among other ideas. If we can see Paul’s words on vanity and the “bondage of corruption” as the source of these ideas, perhaps we can see that there IS a choice in ‘who’ or what to follow, to focus upon, and understand the dynamic of sin and evil from a much clearer perspective. The natural inclination of a man IS, through his bondage which IS his vanity, to focus upon mamonas and the “treasures upon earth” and it IS this proclivity that IS enhanced by the nurturing and indoctrination that everyman must endure. It IS the Master’s spiritual teaching that men should move their focus off of these things and onto the things of God and this IS the greater meaning of Repentance which Jesus shows us IS required for True salvation. Jesus continues on to give us a summary of these ideas of treasure, the single eye and “God and mammon” which summation we will discuss further in the next post. We close today with our trifecta and the idea that these words from Jesus on treasure, the single eye and “God and mammon” ARE His words, words that we should abide in, words that ARE “the will of my Father” and words that ARE His commandments which must be kept in order to have realization of the Truth, the Kingdom and the Presence of God in one’s Life. Repeating our trifecta we read:
- “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).
We will continue with our thoughts in the next post.
- 1 Webster’s Revised Unabridged Dictionary, 1828 and 1913 from https://1828.mshaffer.com/
- 2a New Testament Greek lexicon on biblestudytools.com
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 8 Bible commentaries on BibleStudyTools.com
- 9 Thayer’s Greek Lexicon on blueletterbible.org
- 9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.org
- 9b Vine’s Expository Dictionary on blueletterbible.org
Those who walk on the well-trodden path always throw stones at those who are showing a new road.
Voltaire, Writer and Philosopher
