12
The inclusion of the Gentile in Gospel and Promise
was never a secret.
While it may readily be admitted that the basic terms of the
gospel are to be found in the Law and the Prophets, it may
nevertheless be contended that the extension of the blessings of
the gospel to the Gentiles, and their inclusion among Abraham's
seed, does, in fact, go beyond what is written in the Old
Testament Scriptures.
It is undoubtedly true that the opening of the door of faith to
the Gentiles took the early Church by surprise, and the
contention of those of the circumcision at Jerusalem with Peter
after they had heard of his visit to Cornelius (Acts 11:3), and
Peter's own attitude (Acts 10:28), most certainly show a deep
prejudice against such an inclusion of the Gentile. But
prejudice, however deep, is not the standard of our faith; and
our quest must still be: `What saith the Scriptures?'
At the conference convened at Jerusalem, as recorded in Acts
15, James shows that the inclusion of the Gentile agreed with
Old Testament prophets.
`Simeon hath declared how God at the first did visit the Gentiles, to take
out of them a people for His name. And to this agree the words of the
prophets; as it is written, After this I will return, and will build again the
tabernacle of David, which is fallen down; and I will build again the ruins
thereof, and I will set it up: that the residue of men might seek after the
Lord, and all the Gentiles, upon whom My name is called, saith the Lord
Who doeth all these things. Known unto God are all His works from the
beginning of the world' (Acts 15:14-18).
If we turn to the prophet Amos, and consult the context of the
passage cited by James (Amos 9:11,12), we shall perceive that