First Internal Messianic Dissension

[Acts 15:1] And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
The council is considering the question of non-Jews conversion to Judaism, what are to be the requirements?
The account which follows is a record of the first internal dissension which occurred in the Messianic church. The history is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the Messianic church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the infinity of the religious rites of the Jews.
Came down from Judaea - To Antioch, and to the regions neighboring, which had been visited by the apostles in verse 23. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down.
Taught the brethren - That is, Gentiles. They endeavored to convince them of the necessity of keeping the Laws of Moses.
Except ye be circumcised - This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practice circumcision, 16:3.
After the manner of Moses - According to the custom which Moses commanded; according to the Mosaic ritual. Remember Moses got his instructions from G-d.
Ye cannot be saved - The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very reasonable, and such as would produce much embarrassment, for:
1. It would be maintained that the Laws of Moses were the Laws of G-d, and were therefore unchangeable.
2. It would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by Divine authority.
3. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Messianic community.
The question whether the ceremonial Laws of Moses were binding on Gentile converts did it have to do with salvation or was it a sign of being separated as His chosen people?
This debate takes many twist and turns so I will give you the results in smaller steps – to be continued: