In 49 AD some Jews were banned from Rome after Emperor Claudius Issued a decree.

As Lampe [Christians in Rome: the First Two Centuries] posits, Priscilla and Aquila may have been Jewish-Christian ‘refugees’ from this expulsion. 

In Corinth Paul baptized only Gaius, Crispus and the household of Stephanas. Nothing is said about Quila or Priscilla. The first person converted in Greece by Paul was Stephanas [1 Cor 1:14-16] – not Aquila or Priscilla. So why did Paul stayed and worked with NOT Stephanas but with Aquila and Priscilla [Acts 18-3]? 

One can assume the couple was already baptized in Rome.

Again, following Lampe, even though they are referred to as Jews [Acts 18:2], Paul refered to himself as a Jew and so are people who accepted the good news, the mother of Timonty, Paul and Silas [16:1, 16:20] as examples.

So there are “Jews” and possibly Jewish Christians who have been thrown out of Rome for Causing Disturbances.

However, Rome is not the only place where disturbances among Jews were occurring in the Roman Empire.

Around the Same time (before the Jerusalem Council according to the Lucan timeline) Paul was causing trouble wherever he went; Paul was Jews planning to kill him in Iconium [Acts 14:4-7] a riot in Lystra [14:19-20], expulsion from an entire region of Pisidian Antioch, [13:50-51] (immediately after the Jerusalem Council according to the Lucan timeline) a riot in Thessalonica [Acts 17:5-9], and in Berea [17:13] and in Ephesus [19: 23-41].

So Only one year after some Jews were thrown out of Rome due to disturbances between the city’s Jews, in 50 AD the Council of Jerusalem determines that gentile converts to Christianity do not have to abide by Mosaic Laws. This does gradually lead to the separation of Christianity from Judaism.

Were the Actions of James and the other leaders of the Jewish Christians of Jerusalem partially motivated to quell the troubles the nascent Jesus movement was causing across the Empire among the local Jewish populations; including the unsanctioned preaching of Paul in the Synagogues of Asia and the troubles in Rome?

Is acts in large part a subtle reshuffling/retelling of the events of the first 30 years of Christianity, an apology of sorts for Paul by retroactively giving him the authority the first true followers of Jesus never gave him? And in so doing, has the real impetus behind the Jerusalem Council and its decisions been obscured by Luke’s clear revisions, alterations and reorganization of his original sources?