The Relationship of Jewish and Gentile Believers to the Law Between A.D. 30 and 70 in the Scripture

119 basis for a decision on the matter at hand. The advantages of this view are first, contrary to the amillennial view, James would be using the same type of meaning as that of Amos. Thus, Israel remains Israel, rather than becoming the Church. Yet it would give a more direct relationship between the Amos reference and the situation of the council than the dispensational view which is based on an analogy. It also recognizes the importance of 15: 16 as well which deals with the important role of God's dealings with Israel. Contrary to the epangelical approach, it does not necessi– tate an Old Testament reference to the Church age. Finally, it provides a relevant answer to the question which precipitated the conference. The contribution of James' quotation James' quotation of Amos forms a fitting answer to the question of "must Gentiles betome Jewish to be accepted as God's people?" Based upon the precedent of God's miraculous opening of the door to the Gentiles, James concludes that the promises of God in calling out from the Gentiles a people for his name have been fulfilled. While acknowledging the decisive role of Israel as a channel he does not insist that Gentiles become Jewish; rather , Gentiles are called a "people" as Gentiles. Israel, as God 's chosen nation, has not been bypassed; indeed, the fulfillment of God's promises to Israel in the Davidic covenant were pre-requisite to the Gentiles coming to Him. 175 "For Luke the church' e i tence i pr of that od ha kept hi promi e to his people ." 176 Thi i Jame ' theologi al an er to the matt rat hand . Hi practical admonitions flow directly from thi con lu ion. 17 'Wh n entile are a d they ar ith I r el, od' p pl , " t n t Re to atlon uarterl 17 (1 7 ) : 1 la nag gu in th 176 1. J r 11, Luke and th Peopl of od, (Minn p Ii : u bur , 1 7 ), iati n