Romans 15:
A Call to Unity, Humility, and the Blessings of the Seed

Before we dive into Romans chapter 15, let’s take a moment to recap and set the stage. It’s important to remember that the book of Romans was originally written as a single, continuous letter—without chapters or verses. While those divisions have helped us navigate Scripture more easily in the modern era, they also come with a downside: they can tempt us to read each chapter as a standalone unit, disconnected from what comes before or after. This tendency has led to misunderstandings among scholars and theologians over the years, especially when interpreting the book of Romans. To truly grasp its meaning, we must read it in full context, keeping the flow of thought intact throughout.

Paul wrote this letter to the believers in Rome, even though he wasn’t the one who founded the church there. He asserts his apostleship and authority, responding to reports and issues he’s heard about within the Roman congregation. In chapter 1, he addresses the Gentiles, confronting their pagan mindset and practices. Then in chapter 2, he turns his attention to the Jewish believers, challenging their false doctrines and long-held traditions. These traditions were so deeply woven into Jewish life that many couldn’t distinguish them from the actual Scriptures.

In first-century Judaism, the Oral Law and the traditions of the elders were viewed as equal in authority to the written Word of God. There was no practical distinction between the two. This conflation posed a serious challenge for Paul and the other apostles, who sought to lay a scriptural foundation for the early church by stripping away man-made traditions that contradicted or obscured the truth of the Gospel.

Throughout Romans, Paul methodically addresses both Gentile and Jewish mindsets, working to unify them under the truth of the Messiah. Contextually, it’s vital to understand their worship practices. These early believers were still attending synagogue on Saturday—Shabbat. There was no concept of Sunday worship at this point in history. The idea of a formal “church service” on Sunday didn’t emerge until the fourth century under the influence of the Roman Empire, which led to the development of the Catholic Church and, eventually, Protestantism.

In Paul’s time, Jewish and Gentile believers would attend synagogue together on Saturday, hearing the weekly Torah portion, which typically covered three chapters from the books of Moses. After sundown, when the Sabbath ended and the new day began (what we would call Saturday night, but biblically the start of the first day of the week), the followers of Jesus would gather in homes. There, they would reflect on the Torah portion again—but this time, through a Messianic lens, showing how it pointed to Yeshua, Jesus the Messiah.

So when the Bible says the early believers met on “the first day of the week,” it’s not referring to Sunday morning. That’s a modern-day assumption. In biblical terms, the first day began at sundown on Saturday. That’s when the believers came together to worship and learn in a distinctly Messianic context—after attending synagogue earlier that day.

Now, why is all of this so important? Because when these early believers gathered in home groups, they weren’t just studying—they were sharing meals and fellowshipping together. That’s where the real tension surfaced. The traditions that the Gentile believers came from were radically different from those of the Jewish believers, especially around food. This is exactly what Paul addresses in Romans chapter 14.

The issue wasn’t about clean and unclean animals, as defined in Leviticus 11. Paul never uses those words. The key word here is “common”—which in Jewish understanding referred to food that hadn’t been properly sanctified according to rabbinic tradition. In today’s terms, we’d call it non-kosher. If it wasn’t certified by a rabbi, it was considered common and therefore unacceptable, even if it was technically clean according to Scripture.

This is still the case in modern Orthodox Judaism. Observant Jews won’t eat food—or even use dishes or utensils—that aren’t kosher-certified. If you travel to Israel and rent a kosher Airbnb, you’ll often find that it doesn’t even include dishes or silverware, because they expect guests to bring their own kosher-certified items. That’s how seriously the concept of “common” is taken.

So in Romans 14, Paul isn’t throwing out God’s dietary instructions. He’s addressing disputes over marketplace meat—specifically, meat that may or may not have been offered to idols. Some Jewish believers were uncomfortable with Gentiles buying meat from pagan markets without knowing its background. Paul’s point is that this concern, while understandable, isn’t a matter of sin. An idol is nothing, he says. Therefore, meat sold in the market—if it is clean according to Scripture—is still acceptable.

That brings us to Romans 15. Paul is encouraging the Jewish believers to bear with the Gentiles and not judge them for issues that are, at their core, matters of tradition—not Torah. He is not, at any point, overturning the food laws of God. In fact, the entire letter of Romans consistently upholds the law.

Look at Romans 3:31:

“Do we then nullify the law through faith? May it never be! On the contrary, we establish the law.”

In Romans 7, Paul calls the law “holy, righteous, and good.” He says he delights in the law of God, though he wrestles with the sinful nature that keeps him from fully living it out. In Romans 8:7, he explains that the carnal mind is hostile to God and does not submit to His law—a clear indication that submission to the law is still the ideal.

So how could Paul spend 13 chapters defending and honoring the law of God, and then suddenly contradict himself in chapter 14 by supposedly abolishing a major part of it—namely, the food laws? That would not only be inconsistent, it would make Paul sound unstable or dishonest. And we know that’s not the case.

Let’s go further. In Acts 24:14, Paul testifies in his own words:

“I admit to you that I worship the God of our fathers according to the Way, which they call a sect. I still believe everything that is in accordance with the Law and written in the Prophets.”

That statement was made long after his encounter with Christ and deep into his ministry. He affirms belief in everything written in the Torah and the Prophets. That’s the only Scripture they had at the time—there was no New Testament yet.

So, if someone interprets Romans 14 as Paul abolishing the dietary laws, we have a serious contradiction. It would mean Paul lied in Acts and misled in Romans—which we know is not true. The more likely explanation is that we’ve been misreading Paul for nearly 1800 years. We’ve been interpreting his words through the lens of later traditions, rather than through the lens of the culture and Scripture he lived and breathed.

Let’s be careful not to put words in Paul’s mouth—especially words that he would’ve considered blasphemous. Remember, he called himself a “Pharisee of Pharisees.” He knew the law deeply. So let’s honor that and strive to interpret his writings faithfully, in context, and without modern assumptions.

Now, moving into Romans 15—let’s take a look at verse 1 together:

“We who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. For even Christ did not please Himself; but as it is written, ‘The reproaches of those who reproached You fell on Me.’” (Romans 15:1–3)

Paul is continuing the line of thought from chapter 14. The “weak” here refers to those who struggle with eating meat potentially sacrificed to idols—they simply couldn’t reconcile that uncertainty. It’s often claimed that the “weak” are Jews who insist on kosher laws and the “strong” are Gentiles who feel free to eat anything. But that flips Paul’s meaning.

Paul, who upholds the law of God and affirms its holiness, clearly identifies himself with the “strong.” He’s not abolishing food laws—he’s addressing the tension between those who are confident in their freedom and those who are still wrestling with doubt and conscience. The takeaway? Be gracious. People are at different places in their journey.

Verse 4 continues:

“For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.”

Paul is affirming the value of the Scriptures—which at that time meant the Torah, the Prophets, and the Writings (the Tanakh). The New Testament hadn’t yet been canonized; Paul’s letters were still circulating.

Interestingly, some scholars have questioned whether Paul wrote chapters 15 and 16 at all—largely because they are uncomfortable with how heavily Paul leans on the Old Testament. Traditional Christian theology tends to minimize the Old Testament, but Paul does the opposite. He roots doctrine and encouragement in it. That’s also why he tells Timothy that all Scripture is profitable for doctrine and instruction—not just the New.

Verses 5–6:

“May the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.”

This is the heart of Paul’s message: unity. Be patient with one another. Whether Jew or Gentile, the community of faith is called to glorify God together. If you struggle with patience—and let’s be honest, many of us do—just admit it. Ask the Lord to grow that fruit of the Spirit in you. Love, after all, begins with patience.

Verses 7–9:

“Therefore receive one another, just as Christ also received us, to the glory of God. Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy…”

“Circumcision” here is a common first-century way of referring to the Jewish people. Paul’s saying that Christ came first to confirm the promises made to Israel—but also so that the Gentiles might glorify God. He then supports this with Scripture after Scripture.

Verses 10–12:

“Rejoice, O Gentiles, with His people.”
“Praise the Lord, all you Gentiles!”
“There shall be a root of Jesse… in Him the Gentiles will have hope.”

Paul references all three sections of the Tanakh—Deuteronomy (Torah), Psalms (Writings), and Isaiah (Prophets). He’s showing that the Gentiles being brought into God’s family was not a new idea; it was always prophesied.

The conclusion? The Jewish believers in Rome must welcome the Gentile believers—not because Paul says so, but because God already said so.

Verse 14:

“Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.”

After correcting them for many chapters, Paul now encourages them. This is a masterclass in leadership and discipleship. Rebuke should always end with encouragement. He’s reminding them of their value and maturity.

Verses 15–16:

“Nevertheless, brethren, I have written more boldly to you on some points… because of the grace given to me by God, that I might be a minister of Jesus Christ to the Gentiles…”

Here, the word translated as “minister” is actually the word for priest. Paul is saying, “I am acting as a priest on behalf of the Gentiles.” He’s using temple imagery. His role is to ensure their offering—meaning their lives, their faith—is acceptable to God. And how is it made acceptable? By their unity, their patience, and their obedience. He’s saying, “This offering of unity and peace between Jew and Gentile is what God wants.”

Verse 17–20:

“Therefore I have reason to glory in Christ Jesus… to make the Gentiles obedient… by the power of the Spirit… from Jerusalem to Illyricum, I have fully preached the gospel of Christ.”

Paul mentions Illyricum—yet we have no record of him traveling there. This is a reminder that not everything Paul did was documented. Much like with Jesus, the totality of his work isn’t fully captured in the texts we have.

Verses 21–24:

“As it is written: ‘To whom He was not announced, they shall see; and those who have not heard shall understand.’ For this reason I have been much hindered… but now… I shall come to you whenever I journey to Spain.”

Paul longed to reach the ends of the earth with the gospel. In his day, Spain represented the edge of the known world. His desire to go there shows the depth of his calling and his dedication. Today, we can board a plane and be there in hours. For Paul, it would take nearly a year. That’s real sacrifice.

Romans 15 is a powerful blend of theological conviction and pastoral care. Paul defends the Old Testament, urges patience and unity, and uses temple language to describe his apostolic mission. His message to Jew and Gentile alike is simple but challenging: Bear with one another, fulfill the Scriptures, and glorify God together.

Verses 25–27:
Paul writes, “But now I am going to Jerusalem to serve the saints. For the believers in Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem. They were glad to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings.”

Let’s pause here, because this is a significant point—one that has stirred debate among some Christian scholars who feel uncomfortable with how Paul positions Jewish believers in relation to Gentile believers. Here, Paul clearly identifies a hierarchy—not of value, but of origin and responsibility. He says the Gentiles have become partakers in their spiritual things—not just spiritual things, but theirs, referring to the Jewish people.

This is consistent with Paul’s other writings, like in Ephesians 2, where he reminds Gentile believers that they were once outsiders, but are now grafted into the commonwealth of Israel. The covenants, the promises, the oracles of God—these were given to Israel. The Gentiles are not establishing a new tree; they are grafted into the existing one. This foundation was laid by God through the Jewish people, and the Gentile believers are invited to build upon it.

Unfortunately, this truth can be difficult for those with anti-Semitic leanings to accept. Yet it remains central to the gospel: salvation came through the Jewish Messiah, Jesus of Nazareth. We all come under His authority, drawing from the spiritual legacy that began with Abraham.

Verses 28–29:
Paul continues, “When I have completed this task and made sure they have received this gift, I will go to Spain and visit you on the way. I know that when I come, I will come in the fullness of the blessing of Christ.”

What is this “fullness of the blessing of Christ”? It ties directly to the Abrahamic covenant—that through Abraham’s seed, all nations would be blessed. Paul elaborates on this in Galatians 3:16: “The promises were spoken to Abraham and to his seed. Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ.” The blessings promised to Abraham are fulfilled in the Messiah—one seed, not many.

So when we take communion, when we eat the bread representing Christ’s body, we symbolically receive the seed of Abraham—the Messiah—into ourselves. And within that seed is every spiritual blessing God has ever promised. Like the Israelites who entered the Promised Land and harvested grain to make bread, so we receive the seed, and through the Spirit, it is meant to bear fruit.

A Word on Patience and Growth:
But Paul, like many pastors today, grieves over the lack of unity among believers. We can be so quick to judge, to correct harshly, or to condemn, forgetting that the seed of truth needs room to grow.

Picture this: I’m planting evergreen trees in my yard. If I dig a hole that’s just the size of the root ball, the tree struggles. But if I dig a hole twice as wide, fill it with soft, fertile soil, and gently place the tree in, it thrives. The same goes for people. If we come down hard on someone new in the faith—critiquing every misstep—we may choke out the very seed God has planted.

Instead, we must water with patience and love, provide light through encouragement, and let God handle the growth. Parents, especially, take note: many children walk away from the faith not because of rebellion, but because they were suffocated instead of nurtured.

Some of you need to hear this: if you’ve shared truth without love, it may have pushed someone away. Own that. Repent. Say, “Father, forgive me for not creating the right environment for the seed to grow.” Then recommit to being a soft place, fertile soil, where grace and truth can take root.

Verses 30–33: A Plea for Unity and Intercession:
Paul continues, “Now I urge you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in prayers to God on my behalf.”

Notice he says strive—not “coexist” or “hang out”—but strive. Unity takes effort. It’s hard. But for the sake of Christ’s name, we must pursue peace. Sometimes, it’s better to be wrong in an argument and preserve unity, than to be right and cause division.

Paul isn’t worried about persecution from the Romans. His concern is the Jewish Zealots in Jerusalem who see his outreach to Gentiles as betrayal. They’re not angry because he believes in the Messiah—many claimed that in those days. They’re angry because he’s inviting Gentiles into what they see as a purely Jewish movement. That’s the real threat.

So Paul asks for prayer—not just for safety, but that his mission to Jerusalem will be accepted by the saints, and that he can then continue his journey with joy, refreshed in their company.

Final Thoughts:

As Paul requests prayer, I also ask that you pray for this ministry—that we can continue taking this message to the nations. From Judea to Samaria, America, and to the ends of the earth, our mission is to proclaim the truth, the whole truth, and return to doing Bible things in Bible ways—seeing Scripture through its original Hebraic lens.

Let us strive together in love, in unity, and in the fullness of the blessing that comes through Messiah—the seed of Abraham, who lives in us.

Amen.

Watch the full teaching here:
https://youtu.be/coSoO5-pPl4

Full Teaching Transcript: