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15:10 Peter reminds the others that all followers of Jesus believe they are saved not through careful observance of the Mosaic Law but “through the grace of the Lord Jesus” (15:11). If the law is not the means of salvation, then it is simply a “yoke,” a burden. In describing the Law this way, we should keep in mind that Luke is making a point about the free grace bestowed in Christ, rather than depicting accurately the views of Jewish people then and now, for whom Torah, the Law, is a privilege (Deuteronomy 4:8) and a delight (Psalm 119).
James (not James the brother of John, who was martyred in Acts 12:2, but James, the author of the Letter of James, and a leader of the Church in Jerusalem) suggests a middle way: the Gentiles will not be bound to observe the entire Law, but only certain elements. This balance will help maintain peace in a diverse Church by avoiding giving scandal to Jewish believers.
15:28 “It is the decision of the holy Spirit and of us.” The apostles and presbyters debate the issue with reference to Scripture and tradition and they take into account the wisdom of Peter, and the missionary experiences of Paul and Barnabas. They recognize the guidance of the Holy Spirit in all these proceedings, and thus they can con dently say that the nal consensus is “the decision of the Holy Spirit.”
THE ACTS OF THE APOSTLES 
James on Dietary Law. 13* After they had fallen silent, James responded, “My brothers, listen to me. 14Symeon* has described how God rst concerned himself with acquiring from among the Gentiles a people for his name. 15The words of the prophets agree with this, as is written:
16‘After this I shall returnh
and rebuild the fallen hut of David;
from its ruins I shall rebuild it and raise it up again,
17so that the rest of humanity may seek out the Lord, even all the Gentiles on whom my name is invoked.
Thus says the Lord who accomplishes these things, 18known from of old.’
19i It is my judgment, therefore, that we ought to stop troubling the Gentiles who turn to God, 20but tell them by letter to avoid pollution from idols, unlawful marriage, the meat of strangled animals, and blood.j 21For Moses, for generations now, has had those who proclaim him in every town, as he has been read in the synagogues every sabbath.” Letter of the Apostles. 22Then the apostles and presbyters, in agreement with the whole church, decided to choose representatives and to send them to Antioch with Paul and Barnabas. The ones chosen were Judas, who was called Barsabbas, and Silas, leaders among the brothers. 23This is the letter delivered by them: “The apostles and the presbyters, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings. 24Since we have heard that some of our number [who went out] without any mandate from us have upset you with their teachings and disturbed your peace of mind, 25we have with one accord decided to choose representatives and to send them to you along with our beloved Barnabas and Paul, 26who have dedicated their lives to the name of our Lord Jesus Christ. 27So we are sending Judas and Silas who will also convey this same message by word of mouth: 28k ‘It is the decision of the holy Spirit and of us not to place on you any burden beyond these necessities, 29namely, to abstain from meat sacri ced to idols, from blood, from meats of strangled animals, and from unlawful marriage. If you keep free of these, you will be doing what is right. Farewell.’”l
Delegates at Antioch. 30And so they were sent on their journey. Upon their arrival in Antioch they called the assembly together and delivered the letter. 31When the people read it, they were delighted with the exhortation. 32Judas and Silas, who were themselves prophets, exhorted and strengthened the brothers with many words. 33After they had spent some time there, they were sent o with greetings of peace from the brothers to those who had commissioned them. [34]* 35But Paul and Barnabas remained in Antioch, teaching and proclaiming with many others the word of the Lord.
* [15:13–35] Some scholars think that this apostolic decree suggested by James, the immediate leader of the Jerusalem community, derives from another historical occasion than the meeting in question. This seems to be the case if the meeting is the same as the one related in Gal 2:1–10. According to that account, nothing was imposed upon Gentile Christians in respect to Mosaic law; whereas the decree instructs Gentile Christians of mixed communities to abstain from meats sacri ced to idols and from blood-meats, and to avoid marriage within forbidden degrees of consanguinity and a nity (Lv 18), all of which practices were especially abhorrent to Jews. Luke seems to have telescoped two originally independent incidents here: the rst a Jerusalem “Council” that dealt with the question of
circumcision, and the second a Jerusalem decree dealing mainly with Gentile observance of dietary laws (see Acts 21:25 where Paul seems to be learning of the decree for the rst time).
* [15:14] Symeon: elsewhere in Acts he is called either Peter or Simon. The presence of the name Symeon here suggests that, in the source Luke is using for this part of the Jerusalem “Council” incident, the name may have originally referred to someone other than Peter (see Acts 13:1 where the Antiochene Symeon Niger is mentioned). As the text now stands, however, it is undoubtedly a reference to Simon Peter (Acts 15:7).
* [15:34] Some manuscripts add, in various wordings, “But Silas decided to remain there.”
j. [15:20] Gn 9:4; Lv 3:17; 17:10–14. k. [15:28–29] 15:19–20.
l. [15:29] Gn 9:4; Lv 3:17; 17:10–14.
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h. [15:16–17] Am 9:11–12.
i. [15:19–20] 15:28–29; 21:25.