Tag Archives: Revelation 2:22-23

The Angels Will Gather

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But I have a few things against you,[1] Jesus told John to write to the angel of the church in Pergamum.[2]  The word translated angel is ἀγγέλῳ (a form of ἄγγελος).  Below is a table of its forms and occurrences.

Form of ἄγγελος

 Total Occurrences Revelation Occurrences

URL
ἀγγέλῳ 9 8 http://biblehub.com/greek/angelo__32.htm
ἀγγέλων 31 7 http://biblehub.com/greek/angelo_n_32.htm
ἄγγελοι 23 8 http://biblehub.com/greek/angeloi_32.htm
ἀγγέλοις 9 3 http://biblehub.com/greek/angelois_32.htm
ἄγγελόν 22 11 http://biblehub.com/greek/angelon_32.htm
ἄγγελος 48 17 http://biblehub.com/greek/angelos_32.htm
ἀγγέλου 14 8 http://biblehub.com/greek/angelou_32.htm
ἀγγέλους 20 5 http://biblehub.com/greek/angelous_32.htm
Total 176 67

It means messenger and was translated messenger when the translators were reasonably sure the messenger was a human being (ἀγγέλων – Luke 7:24; ἄγγελον – Matthew 11:10, Mark 1:2, Luke 7:27; ἀγγέλους – Luke 9:52).  Paul euphemistically called a thorn in the flesh…a messenger (ἄγγελος – 2 Corinthians 12:7) of Satan.

To this list I would add: 1) Before God and Christ Jesus and the elect angels (ἀγγέλων – 1 Timothy 5:21) because of its association with the word translated elect (ἐκλεκτῶν, a form of ἐκλεκτός); 2) seen by angels (ἀγγέλοις – 1 Timothy 3:16 because human messengers proclaimed [Jesus] among Gentiles; 3) you welcomed me as though I were an angel of God (ἄγγελον – Galatians 4:14) because Paul referred to himself, a human being, as a messenger of God; and 4) I, Jesus, have sent my angel to testify to you (ἄγγελον – Revelation 22:16) because the word translated you (ὑμῖν) is plural ἄγγελον meant John as opposed to the angel who spoke to John.

There are seven more occurrences of forms of ἄγγελος that seem equivocal to me.  Three of them are further confounded by two occurrences in Stephen’s defense (Acts 7:35, 38 NET):

This same Moses they had rejected, saying, ‘Who made you a ruler and judge?’  God sent as both ruler and deliverer through the hand of the angel (ἀγγέλου) who appeared to him in the bush.

This is the man who was in the congregation in the wilderness with the angel (ἀγγέλου) who spoke to him at Mount Sinai, and with our ancestors, and he received living oracles to give to you.

The angel (Septuagint: ἄγγελος) of the Lord (yehôvâh, יהוה) appeared to [Moses] in a flame of fire from within a bush.[3]  When the Lord (yehôvâh, יהוה) saw that he had turned aside to look, God (ʼĕlôhı̂ym, אלהים) called to him from within the bush and said…[4]  “I am the God (ʼĕlôhı̂ym, אלהי) of your father, the God (ʼĕlôhı̂ym, אלהי) of Abraham, the God (ʼĕlôhı̂ym, אלהי) of Isaac, and the God (ʼĕlôhı̂ym, אלהי) of Jacob.”  Then Moses hid his face, because he was afraid to look at God (ʼĕlôhı̂ym).[5]  “Go and bring together the elders of Israel and tell them, ‘The Lord (yehôvâh, יהוה), the God (ʼĕlôhı̂ym, אלהי) of your fathers, appeared to me…”[6]

God (ʼĕlôhı̂ym, אלהים) spoke all these words: “I, the Lord (yehôvâh, יהוה), am your God (ʼĕlôhı̂ym, אלהיך), who brought you from the land of Egypt, from the house of slavery” [Table].[7]  “Moses alone may come near the Lord (yehôvâh, יהוה), but the others must not come near, nor may the people go up with him.”[8]  The Lord (yehôvâh, יהוה) spoke to Moses: “Go quickly, descend, because your people, whom you brought up from the land of Egypt, have acted corruptly [Table].  They have quickly turned aside from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods (ʼĕlôhı̂ym, אלהיך), O Israel, which brought you up from the land of Egypt’” [Table].[9]  Clearly, the messenger of yehôvâh in the burning bush and on Mount Sinai was yehôvâh Himself, though first century Jews may have been reluctant to acknowledge it.[10]

So when Stephen said—You received the law by decrees given by angels (ἀγγέλων), but you did not obey it[11]—was it a pious fiction for Jewish sensibilities or a prophetic revelation?  What about when the Holy Spirit included Stephen’s statement in the New Testament?  Why then was the law given? Paul asked rhetorically.  It was added because of transgressions, until the arrival of the descendant to whom the promise had been made.  It was administered (διαταγεὶς, a form of διατάσσω) through angels (ἀγγέλων) by an intermediary.[12]  For if the message spoken through angels (ἀγγέλων) proved to be so firm that every violation or disobedience received its just penalty, how will we escape if we neglect such a great salvation?  It was first communicated through the Lord and was confirmed to us by those who heard him, while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will.[13]

Are these human messengers—prophets and priests—oblique references to yehôvâh Himself or beings of another order of creation—angels?

Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels (ἀγγέλοις)![14]  All who were sitting in the council looked intently at Stephen and saw his face was like the face of an angel (ἀγγέλου).[15]  For man did not come from woman, but woman from man.  Neither was man created for the sake of woman, but woman for man.  For this reason a woman should have a symbol of authority on her head, because of the angels (ἀγγέλους).[16]  Do not neglect hospitality, because through it some have entertained angels (ἀγγέλους) without knowing it.[17]  Though I categorize these as equivocal I’m certainly leaning toward a higher order of being.  There are seven more occurrences I would have listed as equivocal and probably would have considered them more likely to be human until I began this study.

But I have a few things against you,[18] Jesus told John to write to the angel of the church in Pergamum.[19]  The Greek word translated you is σοῦ (a form of σύ), the second person singular as is the verb translated have (ἔχεις, a form of ἔχω) in the next sentence: You have some people there who follow the teaching of Balaam, who instructed Balak to put a stumbling block before the people of Israel so they would eat (φαγεῖν, a form of φάγω) food sacrificed to idols (εἰδωλόθυτα, a form of εἰδωλόθυτον) and commit sexual immorality (πορνεῦσαι, a form of πορνεύω).[20]

Jesus continued with his message to the angel of the church in Pergamum: Therefore, repent[21] (μετανόησον, a form of μετανοέω)!  Once again the verb μετανόησον is second person singular.  If not, I will come against you (σοι, another form of σύ) quickly and make war against those people with the sword of my mouth.[22]

But I have this against you,[23] Jesus told John to write to the angel of the church in Thyatira.[24]  The Greek word translated you is σοῦ (a form of σύ), the second person singular as is the verb translated tolerate (ἀφεῖς, a form of ἀφίημι) in the next sentence: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality (πορνεῦσαι, a form of πορνεύω) and to eat (φαγεῖν, a form of φάγω) food sacrificed to idols (εἰδωλόθυτα, a form of εἰδωλόθυτον).[25]

The criticism was directed at the angels; the threat to make war against those who followed the teaching of Balaam with his words, the censure of illness toward those who committed adultery with Jezebel, and death to those who followed her teaching: Look!  I am throwing her onto a bed of violent illness, and those who commit adultery (μοιχεύοντας, a form of μοιχεύω) with her into terrible suffering, unless they repent of her deeds.  Furthermore, I will strike her followers with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts.[26]  And this, after He had given her time to repent, but she [was] not willing to repent of her sexual immorality (πορνείας, a form of πορνεία).[27]

I will repay (δώσω, a form of δίδωμι) each one of you (ὑμῖν) what your (ὑμῶν) deeds deserve.[28]  Here the words translated you and your are plural.  But to the rest of you (ὑμῖν) in Thyatira, all who do not hold to this teaching (who have not learned the so-called “deep secrets of Satan”), to you I say: I do not put any additional burden on you (ὑμᾶς; plural).  However, hold on to what you have until I come.[29]

Do not accept an accusation against an elder, Paul wrote Timothy, unless it can be confirmed by two or three witnesses.  Those guilty of sin must be rebuked before all, as a warning to the rest.[30]  Not rebuking Jezebel publicly (before other elders) seems like the most obvious[31] failure if Jesus criticized an authoritarian human messenger for tolerating Jezebel (literally, “left” her to do what she did: Matthew 13:36; Matthew 26:44; Mark 8:13; Mark 13:34).  But since Jesus’ prescription—I am throwing her onto a bed of violent illness—is somewhat beyond the purview of a human messenger, I consider an angelic being here and make the connection to Jesus’ parable (Matthew 13:24-30 NET).

“The kingdom of heaven is like a person who sowed good seed in his field.  But while everyone was sleeping, an enemy came and sowed weeds among the wheat and went away.  When the plants sprouted and bore grain, then the weeds also appeared.  So the slaves (δοῦλοι, a form of δοῦλος) of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field?  Then where did the weeds come from?’  He said, ‘An enemy has done this.’  So the slaves replied,[32] ‘Do you want us to go and gather them?’ [Table]  But he said, ‘No, since in gathering the weeds you may uproot the wheat with them.  Let both grow together until the harvest.  At harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then gather the wheat into my barn.”’”

Jesus explained the parable to his disciples (Matthew 13:37-39 NET):

“The one who sowed the good seed is the Son of Man.  The field is the world and the good seed are the people of the kingdom.  The weeds are the people of the evil one, and the enemy who sows them is the devil.  The harvest is the end of the age, and the reapers are angels (ἄγγελοι).”

Here the ἄγγελοι are distinguished from the human δοῦλοι as higher beings capable of making distinctions that human messengers could not, and should not, make—No, since in gathering the weeds you may uproot the wheat with them.  The Son of Man will send his angels (ἀγγέλους), and they will gather from his kingdom everything that causes sin as well as all lawbreakers.[33]  This sounds precisely like the function Jesus criticized the angel (ἀγγέλῳ) of the church in Thyatira for not fulfilling sooner regarding Jezebel and her followers.  It prompts me to reconsider whether all seven of these angels are higher order beings—angels.

[1] Revelation 2:14a (NET)

[2] Revelation 2:12a (NET)

[3] Exodus 3:2a (NET)

[4] Exodus 3:4a (NET)

[5] Exodus 3:6 (NET) Table

[6] Exodus 3:16a (NET)

[7] Exodus 20:1, 2 (NET)

[8] Exodus 24:2 (NET)

[9] Exodus 32:7, 8 (NET)

[10] NET note 97

[11] Acts 7:53 (NET)

[12] Galatians 3:19 (NET)

[13] Hebrews 2:2-4 (NET)

[14] Matthew 25:41b (NET)

[15] Acts 6:15 (NET)

[16] 1 Corinthians 11:8-10 (NET)

[17] Hebrews 13:2 (NET)

[18] Revelation 2:14a (NET)

[19] Revelation 2:12a (NET)

[20] Revelation 2:14b (NET)  I have written about what was written to the angel of the church in Ephesus as if the Greek words translated you and their verbs were plural.  They are also singular.  I may have a lot of rethinking to do.

[21] Revelation 2:16a (NET)

[22] Revelation 2:16b (NET)

[23] Revelation 2:20a (NET)

[24] Revelation 2:18a (NET)

[25] Revelation 2:20b (NET)

[26] Revelation 2:22, 23a (NET)

[27] Revelation 2:21 (NET)

[28] Revelation 2:23b (NET)

[29] Revelation 2:24, 25 (NET)

[30] 1 Timothy 5:19, 20 (NET)

[31] Paul’s own actions described in 1 Corinthians 5:1-5 are more obvious perhaps, but I’ll consider that in its own essay.

[32] The NET parallel Greek text and NA28 had λέγουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: said).

[33] Matthew 13:41 (NET)

Romans, Part 82

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I took a tangent from Paul’s teaching in the previous essay—I know and am convinced in the Lord Jesus that there is nothing unclean in itself[1]—to convince myself it was in line with Jesus’ teaching in Mark 7 since his criticism rang in my ears.  In Revelation Jesus criticized the angel of the church in Pergamum[2] and the angel of the church in Thyatira[3] because certain people under their authority were eating εἰδωλόθυτα (a form of εἰδωλόθυτον; translated, food sacrificed to idols) and for πορνεῦσαι (a form of πορνεύω; translated, commit sexual immorality).

Here, too, teaching against πορνείᾳ (the offense of the πορνεύων, another form of πορνεύω) Paul agreed with Jesus (1 Corinthians 6:12-20; 10:7, 8 NET):

“All things are lawful for me” – but not everything is beneficial.  “All things are lawful for me” – but I will not be controlled by anything.  “Food is for the stomach and the stomach is for food, but God will do away with both.”  The body is not for sexual immorality (πορνείᾳ), but for the Lord, and the Lord for the body.  Now God indeed raised the Lord and he will raise us by his power.  Do you not know that your bodies are members of Christ?  Should I take the members of Christ and make them members of a prostitute (πόρνης, a form of πόρνη)?  Never!  Or do you not know that anyone who is united with a prostitute (πόρνῃ) is one body with her?  For it is said, “The two will become one flesh.”  But the one united with the Lord is one spirit with him.  Flee sexual immorality (πορνείαν, another form of πορνεία)!  “Every sin a person commits is outside of the body” – but the immoral person (πορνεύων, another form of πορνεύω) sins against his own body.  Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?  For you were bought at a price.  Therefore glorify God with your body [Table].

So do not be idolaters (εἰδωλολάτραι, a form of εἰδωλολάτρης), as some of them were.  As it is written, “The people sat down to eat and drink and rose up to play.”[4]  And let us not be immoral (πορνεύωμεν, another form of πορνεύω), as some of them were (ἐπόρνευσαν, another form of πορνεύω), and twenty-three thousand died in a single day.[5]

In an article on a different but related topic Robert A. J. Gagnon wrote of Romans 1:

If the wrath of God manifested in this age involves, in part, God permitting people to engage in such self-dishonoring, shameful behavior, with death resulting, then the saving righteousness of God must mean not merely forgiveness of sins but empowerment, through the Spirit, to be delivered from the primary control of such shameful impulses. 

Accordingly, “sin shall not be lord over you, for you are not under the law but under grace” (6:14). To be “under the law” is to be dominated by sinful passions that “bear fruit for death” (7:5). To be “under grace” is to be Spirit-controlled and thus bearing fruit for life (7:6).

While that was exciting to me, he then paraphrased Romans 8:12-14 as follows: “In other words, a profession of faith void of a transformed life is worthless and will not save a person from divine wrath.”  And he turned to John Calvin to further emphasize his point: “Those in whom the Spirit does not reign do not belong to Christ; therefore those who serve the flesh are not Christians…”  This kind of fear always led me back to myself, trusting my own works at reform, rather than trusting Christ and the Holy Spirit’s transforming power.  Masters, treat your slaves the same way, Paul wrote believers in Ephesus, giving up the use of threats (ἀπειλήν, a form of ἀπειλή), because you know that both you and they have the same master in heaven, and there is no favoritism with him.[6]  Surely we could practice this among the slaves of Christ.

There is therefore now no condemnation for those who are in Christ Jesus,[7] Paul wrote.  If we must threaten, the legitimate threats are sickness and death: Look!  I am throwing [Jezebel] onto a bed of violent illness, and those who commit adultery with her into terrible suffering, unless they repent of her deeds.  Furthermore, I will strike her followers with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts.  I will repay each one of you what your deeds deserve.[8]  So if Jesus doesn’t sicken or kill enough church-folk to suit me, I’m the one with the problem.  (That is not to say that my health or my life is proof of my righteousness.  Even Jezebel was given time to repent.)

Therefore we must not pass judgment on one another, Paul continued his discourse on love, but rather determine never to place an obstacle or a trap before a brother or sister.  I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.  For if your brother or sister is distressed because of what you eat, you are no longer walking in love.  Do not destroy by your food someone for whom Christ died.  Therefore do not let what you consider good be spoken of as evil (βλασφημείσθω, a form of βλασφημέω).[9]

Several American college campuses “fume with righteousness” these days; students, faculty, administration and benefactors silence anyone who disagrees with them.  I sincerely doubt that is what Paul meant by μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν (translated, Therefore do not let what you consider good be spoken of as evil).  In fact, Paul was much more explicit about his meaning in his letter to the Corinthians (1 Corinthians 10:23-11:1 NET):

“Everything is lawful,” but not everything is beneficial. “Everything is lawful,” but not everything builds others up.  Do not seek your own good, but the good of the other person.  Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience – I do not mean yours but the other person’s.  For why is my freedom being judged by another’s conscience?  If I partake with thankfulness, why am I blamed (βλασφημοῦμαι, another form of βλασφημέω) for the food that I give thanks for?  So whether you eat or drink, or whatever you do, do everything for the glory of God.  Do not give offense to Jews or Greeks or to the church of God, just as I also try to please everyone in all things.  I do not seek my own benefit, but the benefit of many, so that they may be saved.  Be imitators of me, just as I also am of Christ.

For the kingdom of God does not consist of food and drink, Paul continued his discourse on love, but righteousness, peace, and joy in the Holy Spirit.  For the one who serves Christ in this way is pleasing to God and approved by people.  So then, let us pursue what makes for peace and for building up one another.  Do not destroy the work of God for the sake of food.  For although all things are clean, it is wrong to cause anyone to stumble by what you eat.[10]

The Greek word translated wrong is κακὸν (a form of κακός).  Love does no wrong (κακὸν, a form of κακός) to a neighbor.  Therefore love is the fulfillment of the law.[11]  But I think it worth noting that κακὸν might have been translated evil in both instances.  There will be affliction and distress on everyone who does evil[12] (κακόν).  Do not repay anyone evil (κακὸν) for evil; consider what is good before all people.[13]  Do not be overcome by evil, but overcome evil (κακόν) with good.[14]

It is good not to eat meat or drink wine or to do anything that causes your brother to stumble, Paul continued.  The faith you have, keep to yourself before God.  Blessed is the one who does not judge (κρίνων, a form of κρίνω) himself by what he approves.[15]  I would read this last statement as “in” (ἐν) what he approves.  He does not judge himself by not despising the faith-weak by not placing an obstacle or a trap before a brother or sister.[16]  And so I read the final verse—But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin[17]—differently.

The Greek word translated doubts is διακρινόμενος (a form of διακρίνω) rather than a form of διστάζω.[18]  But Michael the archangel, when he disputed (διακρινόμενος; NET: debating) with the devil and argued about the body of Moses…[19]  I think all of the English translations of διακρινόμενος could be improved by some form of dispute.  But get up, go down, and accompany them without[20] dispute (διακρινόμενος; NET: hesitation), the Spirit said to Peter.  To dispute was exactly what Peter began to do in the vision of an object something like a large sheet filled with all kinds of four-footed animals and reptiles of the earth and wild birds.[21]  Certainly not, Lord, he disputed the command to slaughter and eat, for I have never eaten anything defiled and ritually unclean![22]

But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.  But he must ask in faith without disputing (διακρινόμενος; NET: doubting), for the one who disputes (διακρινόμενος; NET: doubts) is like a wave of the sea, blown and tossed around by the wind.[23]  If James meant to say that God’s generous wisdom without reprimand is given only after I achieve a faith of some measure of purity—without doubting—he was wrong.  But if he meant that the wisdom given would be of no value to me if I disputed it, he was absolutely correct.  For although wisdom was given by the generosity of God it will not be received by the one who disputes it.  For that person must not suppose that he will receive (λήμψεται, a form of λαμβάνω) anything from the Lord, since he is a double-minded (δίψυχος) individual, unstable in all his ways.[24]  I’ve spent years being double-minded, asking for wisdom and disputing his answers, and He has been nothing but patient throughout: If we are unfaithful, he remains faithful, since he cannot deny himself.[25]

And so I think—But the man who disputes (διακρινόμενος, a form of διακρίνω; NET: doubts) is condemned if he eats—refers back to one who abstains [who] must not judge (κρινέτω, another form of κρίνω) the one who eats everything.[26]  This is the one who will be condemned by his own conscience if he eats, because he does not do so from faith, but by provocation, and whatever is not from faith is sin.[27]  So love will not goad the faith-weak by flagrant displays of knowledge.  But we who are strong (δυνατοὶ, a form of δυνατός) ought to bear with the failings (ἀσθενήματα, a form of ἀσθένημα) of the weak (ἀδυνάτων, a form of ἀδύνατος), Paul continued, and not just please ourselves.[28]

Paul inhabited a world where God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.[29]  He could write about the δυνατοὶ.  I grew up in a world where men who hadn’t taken one step on water criticized one who had for his lack of faith, and this before the Holy Spirit was even given, before Peter received his daily ration of faithfulness.  That’s why the one man who noticed that Jesus had the faith to stand on the water and hold Peter up as well was such a God-send.  So I’ll continue to write about the less faith-weak rather than the strong.

Rulers (ἄρχοντες, a form of ἄρχων) are God’s servant (διάκονος) for your good and God’s servant (διάκονος) to administer retribution on the wrongdoer.[30]  They utilize external controls, laws and punishments for infractions, “sin” taxes, tax breaks, etc.  What is Apollos, really?  Or what is Paul?  Servants (διάκονοι, a form of διάκονος) through whom you came to believe, and each of us in the ministry the Lord gave us.  I planted, Apollos watered, but God caused it to grow.  So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth.[31]  The love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control of the Holy Spirit are God’s internal controls.  What we believe, what we teach, determines whether we are just another layer of government, another layer of external controls, or followers of Jesus, sometimes stumbling and falling but, living an eternal life led by his Holy Spirit.

[1] Romans 14:14a (NET)

[2] Revelation 2:12a (NET)

[3] Revelation 2:18a (NET)

[4] Exodus 32 (NET); NET note (4): “The term ‘play’ may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).”

[5] Numbers 25 (NET) I’m not ignoring the discrepancy (23 or 24 thousand) here but will take it up in another essay.

[6] Ephesians 6:9 (NET)

[7] Romans 8:1 (NET) I still “want to call this the absolute baseline of faith in Jesus Christ.”  See the NET note (1) about the addition to the text: “who walk not after the flesh, but after the Spirit” (Romans 8:1 KJV).

[8] Revelation 2:22, 23 (NET)

[9] Romans 14:13-16 (NET)

[10] Romans 14:17-20 (NET)

[11] Romans 13:10 (NET)

[12] Romans 2:9a (NET)

[13] Romans 12:17 (NET)

[14] Romans 12:21 (NET)

[15] Romans 14:21, 22 (NET)

[16] Romans 14:13b (NET)

[17] Romans 14:23 (NET)

[18] http://biblehub.com/greek/1365.htm

[19] Jude 1:9a (NASB)

[20] Acts 10:20a (NET) Table

[21] Acts 10:11, 12 (NET) Table

[22] Acts 10:14 (NET) Table

[23] James 1:5, 6 (NET)

[24] James 1:7, 8 (NET)

[25] 2 Timothy 2:13 (NET)

[26] Romans 14:3 (NET)

[27] Romans 14:23b

[28] Romans 15:1 (NET)

[29] 1 Corinthians 12:28 (NET)

[30] Romans 13:4 (NET)

[31] 1 Corinthians 3:5-7 (NET)