v1: After evident progress amongst the Gentiles (14.27), there is the problem of heresy "from Judea." This is open heresy; contrast Jude 4, where certain men crept in unnoticed.

It seems Antioch, in the region of Syria, was a hotbed of what we call legalism. The region represented an intermediate location between the 'holy land' and 'outside the land.' In part this was because it had been annexed by David ten centuries earlier. Zealots arriving from Jerusalem found a ready audience; and hence the debate we read in this chapter.

This false doctrine adds a condition to salvation, a condition not found in Scripture, and a condition of man's work; Gal 2.3.

v2: Paul and Barnabas may have been absent when the false teachers arrived; they enter into dispute, and agree to go to Jerusalem to settle the matter.

v3: Paul and Barnabas' trip to Jerusalem allows them opportunity to speak to other churches. This verse is the only place where the word ‘conversion’ is used. We understand that we are converted to Christ, to His community, and to His cause.

v4: Paul and Barnabas also have opportunity to speak to the church at Jerusalem.

v5: Their arrival at Jerusalem brings them into contact with the same error; the Pharisees in the church insist on circumcising new believers. This is a burden no man can bear (v10), and is at odds with previous statements from both Paul and Peter.

v6-11: The apostles and elders gather to discuss the question of circumcision. Peter interrupts the discussion; he is a vital pillar in the church, a Jew who has seen the conversion of Gentiles. He testifies to the Gentiles who heard the word of the gospel, and had faith in Jesus Christ, referring to the incident at Cornelius' house.

God acknowledged the Gentile believers, gave them the Holy Spirit "just as He did to us," making no distinction between Jew and Gentile.

v12: Paul and Barnabas also testify of God's blessings "among the Gentiles." Again, this is eye-witness testimony.

v13-19: James' words also show that scripture is fulfilled by the conversion of the Gentiles; he therefore does not want to create an extra barrier to Gentiles. Literally, v19 reads that James does not want to "trouble those from the nations."

There is a problem of taking the gospel across cultural boundaries. What do we condemn in other cultures? What behaviour remains inappropriate, irrespective of culture?

v20-21: James' conclusion; he does not support circumcision; but he does introduce four conditions; things polluted by idols, contrast 1 Cor 8.4; 10.25; sexual immorality; things strangled and from eating animals with blood. It may be that generations of OT teaching has encouraged a legalism in James; the NT letters only condemn sexual immorality of those things listed here.

The word translated 'strangle' is the Greek word PNICTOS, which generally referred to a common practice of infanticide (equivalent to abortion in western culture). The ancient empires of Sparta and Greek and Rome all practiced 'exposure' (infanticide). 'As to exposing or rearing the children born, let there be a law that no deformed child shall be reared.' (Aristotle) 'We drown children who at birth are weakly and abnormal, yet it is not anger but reason that separates the harmful from the sound.' (Seneca) There were various reasons why a baby would be put to death or left to die. This seems to have been accepted as normal in these cultures.  We must conclude that, in this respect, the early Church stood apart from its host culture in relation to this practice.

Irene Smale (A history of children, Vol one) in a section on this practice comments that Christianity 'broke with the pagan practice and introduced the idea of the sanctity of human life.' www.amazon.co.uk/History-Children-Religion-Society-children/dp/1902134060 

The comment is made that ‘Moses’ is read in their synagogues every Sabbath. This is evidence of the widespread existence of synagogues, in which the scriptures were regularly read. Ps 74.8 may refer to some such gatherings before the exile in Babylon. As a result of the exile, and the removal from Jerusalem, faithful Jews began to meet wherever they lived, and so the practice of synagogue worship developed. Further, the translation of the scriptures into Greek, which was the most widespread language in the Roman Empire, enabled all the people to understand the word of God.

v22-23: This line is agreed, and a letter sent to the Gentile believers. The letter reflects the transition from law to grace; hence the difference with 1 Cor. The Jewish believers addressed the Gentiles as ‘brothers,’ indicating their full acceptance into the body of Christ. (Matt 23.8-12)

We may find it easy to criticise, but clearly the church in Jerusalem, and elsewhere, was troubled by false teaching. The dispute represented a real threat to the church. In particular, the letter reflects the multi-cultural character of the church in Antioch, and issues that would be faced subsequently as the gospel reached other Gentile regions.

v24-29: The content of the letter, referring to those who have gone out from Jerusalem, but without apostolic "authorisation." The position is clear; 'They do not belong to us, they were not sent out by us.'

The motive of the letter; to put right what was in error, and not to burden unnecessarily the Gentiles coming to faith in Christ.

v30-35: Antioch, being a key church, is given extra attention; false doctrine here would spread to other churches in Syria and Cilicia (v23). Judas and Silas, already having proved themselves, are sent with the letter, bringing encouragement to the believers. Here too is support given from Jerusalem to Antioch.

v36-41: Returning to the churches, to "see how they are doing," see 1 Thess 2.7-11. In all the towns where they preached there are now brethren meeting together; such is the evidence of fruitful evangelism. There remains the need to strengthen the converts, as in 14.22.

Their plans are changed by the disagreement over John Mark, who left the first journey, 13.13. However, the result is that Barnabas and Mark sail to Cyprus, to visit the churches there; and Paul and Silas go, over land, to Syria and Cilicia; two parties leave, sharing the work.