Bullet Point Bible

Pleasing Others, Following Christ

¹ But we who are strong ought to bear with the failings of the weak, and not just please ourselves.² Let each of us please his neighbor for his good to build him up.³ For even Christ did not please himself, but just as it is written, " The insults of those who insult you have fallen on me ."⁴ For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.⁵ Now may the God of endurance and comfort give you unity with one another in accordance with Christ Jesus,⁶ so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

This section directly continues the theme from Romans 14 concerning disputes over non-essential matters.
"Strong" refers to believers whose conscience allows freedom in disputable matters, while "weak" refers to those with stricter scruples.
The obligation of the strong is not superiority, but service: bearing the weaknesses of others.
The goal is mutual edification ("build him up"), prioritizing the neighbor's spiritual good over personal preference.
Christ serves as the ultimate model of selflessness, prioritizing God's will and the benefit of others over his own comfort.
Paul quotes Psalm 69:9, applying David's suffering (endured for God's sake) typologically to Christ, who bore insults meant for God.
Verse 4 provides a key principle for interpreting and applying the Old Testament ("former days"): it is for Christian instruction, endurance, encouragement, and hope.
Paul prays for unity ("live in harmony") rooted not in human agreement but "in accordance with Christ Jesus."
The ultimate purpose of unity and mutual upbuilding is corporate worship: glorifying God with "one voice."
The title "God of endurance and encouragement" links God's character to the very virtues believers need, which are nurtured by Scripture (Romans 15:4).

Jew and Gentile United in Christ

⁷ Receive one another, then, just as Christ also received you, to God's glory.⁸ For I tell you that Christ has become a servant of the circumcised on behalf of God's truth to confirm the promises made to the fathers,⁹ and thus the Gentiles glorify God for his mercy. As it is written, " Because of this I will confess you among the Gentiles, and I will sing praises to your name ."¹⁰ And again it says: " Rejoice, O Gentiles, with his people ."¹¹ And again, " Praise the Lord all you Gentiles, and let all the peoples praise him ."¹² And again Isaiah says, " The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope ."¹³ Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit.

The command "accept one another" echoes the principle from Romans 14:1 and grounds it in Christ's acceptance of believers.
Christ's acceptance of both Jews and Gentiles serves God's glory.
Christ's ministry first fulfilled God's promises to Israel ("servant to the circumcised," confirming patriarchal promises). This validates God's faithfulness (truth).
Christ's work also extended God's mercy to the Gentiles, bringing them into God's people.
Paul provides a chain of Old Testament quotations (Ps 18:49; Deut 32:43; Ps 117:1; Isa 11:10) to demonstrate that Gentile inclusion was always part of God's plan.
These quotes progressively show Gentiles praising God alongside Israel, rejoicing with Israel, universally praising God, and placing their hope in the Messiah (the "root of Jesse").
The quotation from Isaiah 11:10 explicitly identifies the Messiah as the one in whom Gentiles will hope.
Paul concludes with a benediction, praying that the "God of hope" would fill the Roman believers (Jew and Gentile) with joy, peace, and abundant hope through the Holy Spirit's power.
This hope is not mere optimism but a confident expectation rooted in faith ("in believing").
The unity between Jewish and Gentile believers is a central theme, demonstrating the universality of the gospel.

Paul's Ministry to the Gentiles

¹⁴ But I myself am fully convinced about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.¹⁵ But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God¹⁶ to be a minister of Christ Jesus to the Gentiles. I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.¹⁷ So I boast in Christ Jesus about the things that pertain to God.¹⁸ For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience of the Gentiles, by word and deed,¹⁹ in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.²⁰ And in this way I desire to preach where Christ has not been named, so as not to build on another person's foundation,²¹ but as it is written: " Those who were not told about him will see, and those who have not heard will understand ."

Paul expresses confidence in the Roman church's maturity ("full of goodness, filled with all knowledge"). This softens the directness of his instruction.
He justifies his bold writing as a reminder, stemming from his specific divine calling ("grace given me by God").
Paul describes his apostolic role using priestly language: he is a "minister" (leitourgos) performing "priestly service" (hierourgounta) by preaching the gospel.
The goal of this priestly ministry is presenting the Gentiles to God as an "acceptable offering," made holy ("sanctified") by the Holy Spirit, not by ritual law.
Paul's boasting is solely "in Christ Jesus" and focuses on what Christ accomplished *through* him, not his own achievements.
His ministry involved both word ("what I have said") and deed ("done"), empowered by miraculous "signs and wonders" performed by the Holy Spirit.
Illyricum (roughly modern-day Albania/former Yugoslavia) represented the northwestern extent of Paul's missionary journeys up to that point, showing the vast area covered.
Paul articulates his pioneering missionary strategy: to preach where Christ is unknown, avoiding building on foundations laid by others.
He supports this strategy by quoting Isaiah 52:15, aligning his work with the prophetic vision of the gospel reaching previously unreached peoples.
This section explains Paul's authority to write to the Romans and sets the stage for his travel plans involving them.

Paul's Travel Plans and Intentions

²² This is the reason I was often hindered from coming to you.²³ But now there is nothing more to keep me in these regions, and I have for many years desired to come to you²⁴ when I go to Spain. For I hope to visit you when I pass through and that you will help me on my journey there, after I have enjoyed your company for a while.²⁵ But now I go to Jerusalem to minister to the saints.²⁶ For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.²⁷ For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.²⁸ Therefore after I have completed this and have safely delivered this bounty to them, I will set out for Spain by way of you,²⁹ and I know that when I come to you I will come in the fullness of Christ's blessing.

Paul explains his long delay in visiting Rome: his commitment to pioneering work (Romans 15:20-21) kept him occupied elsewhere.
Having completed his work in the eastern Mediterranean ("no further opportunities"), his long-standing desire to visit Rome can now be pursued.
Rome is envisioned as a stopover and support base ("helped on my journey") for a further mission to Spain, the western edge of the known Roman world.
Before heading west, Paul must first travel east to Jerusalem to deliver a financial contribution ("minister to the saints").
This collection, gathered from Gentile churches in Macedonia and Achaia (e.g., Philippi, Thessalonica, Corinth), was for the poor Jewish believers in Jerusalem.
Paul frames this contribution not just as charity but as an obligation: Gentiles, having received spiritual blessings (the gospel) from the Jewish roots of the faith, should share material blessings in return. This reinforces Jewish-Gentile unity.
The delivery of this collection ("safely delivered this contribution" - literally 'sealed this fruit to them') was a crucial task for Paul, symbolizing solidarity.
Paul expresses confidence that his eventual arrival in Rome will be marked by spiritual richness ("fullness of the blessing of Christ").
These plans reveal Paul's strategic thinking and his view of the Roman church as a partner in his wider mission.

Request for Prayer

³⁰ Now I urge you, brothers and sisters, through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.³¹ Pray that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,³² so that by God's will I may come to you with joy and be refreshed in your company.³³ Now may the God of peace be with all of you. Amen.

Paul earnestly requests prayer ("urge you... join fervently with me in prayer"), appealing to their shared faith in Christ and the unifying "love of the Spirit."
The term "join fervently with me in prayer" (sunagōnizesthai) implies intense, cooperative striving, like athletes competing together.
He specifies two key prayer requests regarding his Jerusalem trip:
The successful outcome of the Jerusalem visit is linked to his ability to reach Rome "with joy" and find mutual refreshment there, all subject to "God's will."
This request highlights Paul's awareness of the dangers and complexities of his mission and his reliance on God and the prayers of fellow believers.
The final benediction invokes the "God of peace," a fitting conclusion after discussing unity, potential conflict, and reliance on God's provision.
The "Amen" signifies solemn agreement and confirmation of the preceding prayers and blessings.

The Bullet Point Bible

Romans 15