KEY VERSE: "But we believe that through the grace of the Lord Jeaus Christ we shalt be saved, even as they," - Acts 15:11.

      Lesson Scripture: Acts 15:1-9; Galatians 2:15-21

      Introduction:
      Baptists generally contend for the principle of church autonomy; that is, the principle that every Baptist church is an independent body, not subject to control by any outside authority, but accountable only to Christ as its Head. So even a Baptist church has no authority to dictate doctrine or practice to another Baptist church; much less has any other religious or denominational organization any such authority.
      This principle does not mean, however, that a church should not have any interest in what is admittedly primarily another church's business. For purposes of fellowship, it is necessary to know something of the character of those with whom we fellowship. True churches are all of equally independent authority, under Christ; and equally responsible to Him not to associate with His enemies, but to help one another in maintaining a faithful testimony for Him.
      From New Testament times to the present, therefore, Baptist churches have been interested in one another's business, because it is all our Lord's business; and have consulted with one another, when serious problems and disputes have risen among them, in attempts to determine the Lord's will in these matters.
      Baptist independency is no excuse for forgetting that we share one baptism and one ordained ministry - that is, one in kind. True, individual baptism and each individual ordination is performed under the unquestionable authority of an individual Baptist church: but if that baptism or that ordination is to be recognized by other Baptist churches, then these other churches have a right to inquire into whether it is scriptural; and if it is not, then they cannot accept it if they would be faithful to their Head.
      Of all questions that can come before us in this world, the most vital is the question of salvation. Certainly if churches cannot agree on this question (and false churches do not), then they have no sound basis for fellowship in Christ. This was the question brought before the council at Jerusalem.
      Outlining the lesson, we have:

1. Contradiction, Acts 15:1, 5

a. Condemnation, 1

b. Confusion, 5
2. Consultation, Acts 15:2-4

a. Confrontation, 2

b. Celebration, 3, 4
3. Council, Acts 15:6-9

a. Consideration, 6

b. Conciliation, 7

c. Confirmation, 8, 9
4. Conclusion, Galatians 2:15-21

a. Calculation, 15,16

b. Commitment, 17-19

c. Crucifixion, 20, 21

Notes on the Printed Text:
      Contradiction, Acts 15:1, 5.
      We can expect contradiction from the world, and need not be disturbed by it; but a church cannot afford too much contention in its own fellowship, especially on the vital question of salvation. The scriptural ideal is that we should meet "with one accord" (Acts 2:1) and "all speak the same thing" (I Corinthians 1:10).
      Condemnation, 1.
      Adding to the word of God is a wicked propensity that we need to guard against (Proverbs 30:6; Revelation 22:18.) To set ourselves up as arbiters of other men's destiny is especially presumptuous. God is perfectly able to declare His own terms of salvation, and in fact has done so in His written word. These professed followers of Christ, like the majority of professing Christians today, evidently did not believe the simple words of Jesus: "He that believeth on the Son hath everlasting life." (John 3:36.) Can we tell it better than the greatest Teacher of all times? Yet it is common practice for Christians with more zeal than wisdom to deny the salvation of other Christians who do not perfectly conform to their ideas of the Christian life.
      It is much easier, and also much more wicked, to say to another, "If you will not do as I say, to hell with you," than to say, "Come on, brother, let us seek the will of our Lord in this matter."
      Confusion, 5. At Antioch the Judaizers had told the Gentile converts that without circumcision "ye cannot be saved." At Jerusalem, in the presence of the home church and apostles, they softened their language somewhat, but still insisted that legalism was "needful." Needful for what? In the context, of course they meant needful for salvation. But to say this is to confuse the doctrine of salvation. We have no right to add circumcision, baptism, church membership, or any other outward work of any kind as a condition of salvation, even though many of these works may be good in their place. We need to keep the message clear: salvation is of and in the Lord Jesus Christ, by grace through faith without works.
      Consultation, Acts 15:2-4.
      Perhaps partly because the troublemakers had come from the Jerusalem church and partly because of the honored position and authority of the apostles, the Antioch church, disturbed by the Judaizers, sent messengers, including Paul and Barnabas, to consult with the church at Jerusalem.
      Confrontation, 2.
      "No small dissension and disputation" suggests that true ministers of Jesus Christ cannot in good conscience be silent in the face of heresy to avoid conflict. Contests generally are not won by those to whom the outcome is unimportant. Certainly we ought not to be contentious for the sake of contention; but we ought to be good soldiers of Jesus Christ, and good soldiers do not continually retreat and surrender to the enemy without a fight.
      If the truth of God's word concerning salvation is not worth fighting for, what is?
      Our weapons, of course, in this spiritual warfare, are not carnal but spiritual; our only sword is the sword of the Spirit, the word of God. The way for God's people to settle religious arguments is not to start cutting one another's throats, but to get together in prayer to God and study of His word to learn what He says on the subject
      Celebration, 3, 4.
      Both on their way to Jerusalem and upon their arrival there, the messengers from Antioch celebrated the work of God in the conversion of the Gentiles, causing "great joy unto all the brethren." At Jerusalem they apparently told their story to the whole church, including "the apostles and elders."
      Council, Acts 15:6-9.
      Under the circumstances, the question raised was a difficult one, and the church wisely referred it to a council composed of the ordained ministry of the churches. Such councils have become generally accepted instruments among Baptist churches. A council has no authority over a church; it can only advise. It is fitting, however, that the God-called ministry of the churches should give advice in spiritual matters, not only in their individual ministry but by agreement in council when that seems to be needed.
      Consideration, 6.
      "Apostles and elders" were the church members best qualified for spiritual consideration of a spiritual question. Too many public discussions are taken over by big mouths with little brains; or, even worse in a church, by ambitious would-be leaders untouched by the grace of God.
      Conciliation, 7.
      When God's people are honestly seeking God's will in a matter, He arranges for the right man to say the right thing at the right time. From what we know of Peter, we would hardly expect him to speak as he did, except that God had prepared him for the occasion. Let the hyperdispensationalists please take note, if they are not past reading the Bible instead of one another for instruction, that Peter and Paul were on the same side in this argument
      Confirmation, 8, 9.
      When God has spoken through His written word, and when God has manifested His will through the work of the Holy Spirit in accord with that word, we have sufficient confirmation of the truth, which must stand against all prejudices of rebellious human hearts.
      Conclusion, Galatians 2:15-21.
      Vain and contradictory attempts have been made by commentators to relate the references in Galatians to Paul's journeys to Jerusalem with the history in Acts. Such speculations may be interesting but are not very profitable. In our present passage of scripture, Paul is reviewing his speech to Peter at Antioch on some occasion not mentioned in Acts. On this occasion Peter failed to act in accord with his own convictions, catering instead to Jewish prejudices, and so bringing upon himself a merited rebuke from Paul.
      Calculations, 15, 16.
      Judaism failed to save the Jews themselves, who found salvation only by believing in Jesus Christ. It hardly seems reasonable to try to impose on Gentiles a Jewishness that could not save even a native Jew.
      Commitment, 17-19.
      How foolish to wobble back and forth between law and grace! Christ does not save us from sin and then throw us back into sin. And the person who claims to be saved and then lost again from failure to obey the law makes himself a transgressor one way or the other. Either he erred before in claiming to be saved or he errs now in thinking he is lost. What we need is a change or commitment as clear and definite as the difference between life and death. The law sentenced me to death; I died; my life now is not to the law, but to God.
      Crucifixion, 20. 21. Our new relationship to God is grounded in the substitutionary death of Christ. Through faith His death on the cross becomes ours, and through faith we now live in the power of His resurrection life. "The faith of the Son of God" can be interpreted either as the faith that comes from Him or as the faith of which He is the object: it is true both ways.
      False teachers who hold forth a false hope of salvation by some other means would frustrate the grace of God. Christ did not die in vain: He died because that was the only way that God could justly save sinners; and that death is sufficient satisfaction of the justice of God for all who believe.
Key Verse:
      "But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." - Acts 15:11.
      God does not and never did have different ways of salvation for Jews and Gentiles. There never was, is not now, and never will be any other hope for a lost sinner than the grace of God, any other Savior than Jesus Christ, or any other way of obtaining His grace than through faith in Him.
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[From Rosco Brong's Sunday School Commentary, Volume I, number 98, edited by J. D. Gumm, published by Richmond Road Baptist Church, Lexington, KY, 2004. Originally published in the Ashland Avenue Baptist newspaper. Scanned and formatted by Jim Duvall.]

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