Author : Keith Sharp
Let’s examine Acts chapter 15 and it’s bearing on the autonomy (independence, self-government) of each local church. (Why not read Acts 15 now?)
Paul and Barnabas had been sent out by the church at Antioch on the first preaching journey to the Gentiles (Acts 13:1-3), and they returned there at the end of this very successful trip (Acts 14:26-28). Some men came from Judea, teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1).
These men were trying to bind the law of Moses, the Old Testament, on Gentiles (Acts 15:5). If they had been successful, they would have caused these brethren to be severed from Christ (Galatians 5:1-4) and turned them into Jewish proselytes rather than Christians. Those introducing this doctrine were “false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage)” (Galatians 2:4).
Paul and Barnabas did not yield to them for even an hour (Ibid) but opposed them vigorously (Acts 15:2). This should have settled the matter with the church in Antioch due to Paul’s apostolic authority (cf. 1 Corinthians 9:1).
But, for whatever reason, the brethren at Antioch wanted to hear from the apostles and elders in Jerusalem about this question (Acts 15:2). Thus, Paul, Barnabas, Titus and at least one other went to Jerusalem about this issue (Acts 15:2-3; Galatians 2:1).
They met first with the apostles and elders over the question (Galatians 2:2). These men added nothing to Paul’s understanding of the matter (Galatians 2:6). Rather, Paul “went up by revelation, and communicated to them that gospel which” he preached “among the Gentiles” (Galatians 2:2). Thus, the apostles at Jerusalem gave to Paul “and Barnabas the right hand of fellowship” (Galatians 2:7-9).
Then the matter was discussed before the entire congregation at Jerusalem, and even the false teachers were given the opportunity to present their case (Acts 15:4-17). James stated the conclusion he drew, that the apostles and elders, including Paul, had already concurred in, that Gentiles need not be circumcised or keep the law of Moses (Acts 15:18-22).
Therefore, “the apostles and elders, with the whole church” decided to send Paul and Barnabas, along with Judas and Silas, from Jerusalem to Antioch stating this conclusion (Acts 15:22). They put this in the form of a letter which became a part of the inspired canon of Scripture (Acts 15:23-29). They claimed the guidance of the Holy Spirit in reaching this conclusion (Acts 15:28).
Johnson, in a commentary published by the Church of England, comments, “This, the first council of the Church, is generally considered an example for all times” (2:15). Thus, such denominations as the Catholic Church, Orthodox Church, Lutheran Church, and Episcopal Church view this as the First Ecumenical Council, in which questions of church doctrine are settled for all time. This is a strange “ecumenical council,” that consisted of a few messengers sent by the congregation at Antioch, all the members of the congregation in Jerusalem, and no one from any other congregation.
This High Church views assumes “The Church” decides doctrinal soundness in councils composed of uninspired men. The church decides nothing about truth or error. The Holy Spirit sent by Christ to His apostles revealed to them all truth (John 16:13-15), the entirety of the mind of God for our salvation (1 Corinthians 2:6-13). They wrote it down for us in the New Testament (Ephesians 3:1-7). Anyone who adds to this is anathema (Galatians 1:6-9; 2 John verse 9). The responsibility of the church is to uphold and defend this divine truth (1 Timothy 3:14-15; Jude verse 3).
The High Church position also assumes that the apostolic authority has been passed down to bishops today. The apostles of Christ were led into all truth and guarded from any error by the inspiration of the Holy Spirit (John 14:26; 16:13-15). They demonstrated their authority by working the miraculous signs of apostles (2 Corinthians 12:12). To occupy their office, one would have to be an eye witness of the resurrected Lord (Acts 1:15-26), and Paul was the last such witness (1 Corinthians 15:5-8). Modern denominational bishops don’t even claim these abilities. They are pretenders.
Acts fifteen does not authorize church councils or courts, nor does it sanction less formal assemblies of representatives of congregations to discuss and decide anything. All matters of salvation were decided by the Lord two millennia ago and written by His apostles in the New Testament. Matters of individual conscience must be decided by each Christian for himself alone (Romans 14:1-5).
Those in Acts 15 who stated the conclusion that all accepted were inspired of God. They were led by the Holy Spirit. Their conclusion is a pat of the canon of Scripture. This was not a council of representatives from all or even various churches. One congregation sought to know if those who had come from another congregation to trouble them actually represented the views of that congregation.
Thus, there is nothing in Acts 15 that contradicts or amends the fact that the direction of the execution of the will of Christ belongs, completely within the local church and is not to be surrendered, partially or completely, to any outside control. The local church is indeed to be autonomous. Acts 15 is the passage Catholics, Orthodox, Anglican, etc., twist (2 Peter 3:16) to try to find ecumenical councils.
