In past articles I have written with the purpose of identifying the descendants of ancient Israel in the modern world and showing the nature of their unique relationship with God.
While these Israelites formed many of the great nations in European history and are the sole heirs of the New Covenant, other Adamic nations likewise have survived to this day and these also are recipients of blessings and promises from God. Here I will not discuss the identification of these Adamic tribes as better scholars have already expounded upon that at great length.
My purpose here will be to explain the relationship between God and the Adamic race, of which Israel was originally but a small part (Deuteronomy 7.7) as well as the relationship between Israel and the other Adamic nations.
When sin entered into the world through the seduction of Eve by the serpent the whole of the Adamic race was affected. From that time onward we existed in a world of sin and were in need of redemption.
‘The Origins of the Serpent Seed’
The tree of life represents the Christ. He is the vine and his children are the branches (John 15.5). He is the head of the assembly and we the body. This is shown in Revelation 2.7 and 22.2 where the tree of life life represents salvation in Christ. We find in the third chapter of Genesis the first prophecy of Christ in Scripture:
“22And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and so he shall live forever—23So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken. 24And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.”
Adam was cast from the garden of Eden and from this point forward in the Old Testament the Adamic race awaited redemption in Christ. St. Paul explains this to us in chapter 15 of 1 Corinthians:
“21 For since by man came death, by man came also the resurrection of the dead.
22 For as in Adam all die, even so in Christ shall all be made alive.
23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.”
-1 Corinthians 15
In Genesis chapter 6 God establishes the Noahitic covenant and promises never to cleanse the world with water again. He bids the Adamites to go forth and spread throughout the earth. Eventually these tribes would spread across Eurasia and North-Eastern Africa forming all the prominent nations of the ancient world. This Adamic world is described as “the garden of God” in Ezekiel 31.8 implying that God tends to the whole Adamic race as a gardener.
In the Old Testament there are instances where God commands repentance and obedience from the other Adamites. In Isaiah 19 God speaks of the repentance of the Hamitic Egyptians (Mizraim) from idolatry. In Verses 19-22 of that chapter God says He will be worshiped by the Egyptians and that He will deliver and heal them.
In Jonah 3 the men of Ninevah (Assyrians, the Semitic Ashur) repented after Jonah preached to them showing that God is concerned with the moral state of the other Adamites. In Isaiah 60.6-16 we see God’s intent to establish his worship among many nations aside from Israel.
In Amos chapter 9 the Exodus of Israel is mentioned alongside other Adamic migrations apparently led by God. We see that God watched over the Hamitic Ethiopians (Cush) and Philistines (Casluhim) as well as the Semitic Syrians (Aram).
“7Are not ye to me as the sons of the Ethiopians, O children of Israel? saith the Lord. Did I not bring Israel up out of the land of Egypt, and the Philistines from Cappadocia, and the Syrians out of the deep?”
‘Concerning the Ancient Aethiops’
There are several Adamic preists to God outside of Israel in Scripture. The most notable is Melchizedek who blessed Abraham (Genesis 14.18-20). It is actually the priestly order established by Melchizedek to which Jesus Christ belongs as we see in several places in chapters 5-7 of Paul’s epistle to the Hebrews.
Another Adamic preist to the God of Jacob in Scripture is Jethro the priest of Midian (Exodus 2.16, 18) whose daughter Zipporah was taken to wife by Moses. Balaam too spoke to God (Numbers 22.8-12, 23, 24) though he led Israel to sin in fornicating with the alien daughters of Moab and is surely not an example of good works.
The King Nebuchadnezzar of Babylon was humbled by the miracles God performed for Shadrach, Meshach and Abednego. He blessed their God, publicly acknowledged Him as the most mighty God and issued a decree protecting the worshipers of God (Daniel 3.28-29, 4.1-3).
King Darius the Mede (descended from Madai son of Japheth) also came to worship God after witnessing the miracle of Daniel in the lion’s den (Daniel 6.25-27). In 1 Kings 10.1-9 the Queen of Seba is impressed by Solomon and his God and blesses the God of Jacob.
In Exodus 2 Moses is wed to the Semitic Midianite Zipporah and in Judges 14 Samson was wed to a Hamitic Philistine woman from Timnah. In Genesis 41 we find that Joseph married Asenath the Egyptian who may have been either a Semite or a Hamite.
These unions were permitted by God even when the kin of Moses and Samson were opposed to them. So we see that Israelite men may bear legitimate Israelite offspring by non-Israelite women of Adamic pedigree while only marriages with cursed nations such as the Canaanite tribes were forbidden.
In Genesis 9.27 Noah prophecies that Japheth will be multiplied and dwell in the tents of his brother Shem. This has seen many fulfillments in history. The Semitic Persians (Elam) dwelt alongside the Japhetic Medes (Madai). The Scythian Israelites dwelt with the Medes too as well as among the Japhetic Thracians (Thiras), Moschi (Meshech) and Tibareni (Tubal). The Phoenician Israelites settled among the Japhetic Tartessians (Tarshish) and the Dorian and Danaan Israelites settled among the Japhetic Ionians (Javan).
In light of the oracle at Genesis 9.27 and the identification of these tribes in later history it seems probable that Japheth is the most fruitful branch of the Adamic race apart from Israel. Today we see the Slavic Japhethites mingled among and neighbouring with the descendants of the Scythian Israelites in Central and Eastern Europe.
Many of the Judeans along with the Greeks, Celts, Romans and Scythians who recieved the Gospel were Israelites, a topic beyond the scope of this discussion.
‘Scythian Origins: the Lost Tribes in Iran, the Steppe and Europe’
‘The Israelite Origins of Europa: the Phoenicians in the West’
‘Dardan, Danaan and Dorian Origins: the Mediterranean Migrations of Ancient Israel’
There are however several times in Scripture where Christ and his apostles spoke about or to Adamites not of Israel. In one instance in 1 Peter chapter 3 we see that Christ preached to the spirits of deceased antedeluvian Adamites.
“18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
19 By which also he went and preached unto the spirits in prison;
20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.”
-1 Peter 3
In the twelfth chapter of Matthew we see that both the Assyrians and Sabeans would see the resurrection and so we see another witness to the resurrection of the entire race of Adam.
“40 For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.
41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, greater than Solomon is here.”
St. Paul once addressed a group of Athenian philosophers. The Athenians were of Ionian stock and thus primarily descended from the Japhetic patriarch Javan.
“22 Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
23 For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you.
24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
26 And hath made of one all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;”
Notice that St. Paul speaks of the common source of their life and breath and their distant common descent from Adam, the “one” of verse 26.
“27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.”
Here St. Paul quotes the philosopher Aratus, a clever use of profane writings admired among philosophers to communicate their distant common descent.
“29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.
30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:
31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
33 So Paul departed from among them.
34 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.”
St. Paul calls the Athenians offspring of God, another reference to Adamic lineage. He then proclaims the resurrection in which the Athenians will one day share and apparently a few of the Athenians embraced St. Paul’s message. Here in Athens St. Paul said nothing about the law, the fathers or the covenants nor does he quote the prophets. He only speaks of their common origin in Adam and life in Christ.
In the final chapter of Revelation the tree of life is described. Of course the twelve fruits of the tree represent the twelve tribes of Israel who are branches grafted into the tree of life through redemption in Christ.
“1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations”
In many instances in Scripture “the nations” or “the Gentiles” refers to those many nations of Israel promised to Abraham, but here the leaves representing nations are distinct from the tree and the tree and the leaves from the nations. So we see these nations must be those Adamic nations apart from Israel and thus we are reminded that the whole race of Adam will be found in the Kingdom.
Under the Old Covenant non-Israelites of Adamic stock were permitted to live among Israel and were expected to keep the laws given to Israel. In Exodus chapter twelve we are given instruction for the treatment of those Adamites who dwell among Israel.
“43And the Lord said to Moses and Aaron, This is the law of the passover: no stranger (allogenes, G241 meaning literally “of another race” i.e. a non-Adamite) shall eat of it. 44And every slave or servant bought with money—him thou shalt circumcise, and then shall he eat of it. 45A sojourner or hireling shall not eat of it. 46In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break. 47All the congregation of the children of Israel shall keep it. 48And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it. 49There shall be one law to the native, and to the proselyte coming among you.”
We also find other Scriptures which remind us of the proselyte’s obligation to the law (Leviticus 24.22, Numbers 9.14, 15.15-16). These ordinances set the precedent for later Christian assemblies. The Israelite nations with whom the New Covenant was made co-existed with the remnants of the various Adamic nations who had preceded them into Europe, the Mediterranean Basin and Asia Minor. Under this provision of the law these other Adamites dwell among us as Christians keeping the statutes of Israel and sharing in the passover.
In the book of Isaiah we are told the purpose of Israel’s covenant relationship with God and that is for Israel to be a light to the other Adamic nations and to show his glory.
“5Thus saith the Lord God, who made the heaven, and established it; who settled the earth, and the things in it, and gives breath to the people on it, and spirit to them that tread on it:
6I the Lord God have called thee in righteousness, and will hold thine hand, and will strengthen thee: and I have given thee for the covenant of a race, for a light of the nations:
7to open the eyes of the blind, to bring the bound and them that sit in darkness out of bonds and the prison-house.
8I am the Lord God: that is my name: I will not give my glory to another, nor my praises to graven images.
9Behold, the ancient things have come to pass, and so will the new things which I tell you: yea, before I tell them they are made known to you.
10Sing a new hymn to the Lord: ye who are his dominion, glorify his name from the end of the earth: ye that go down to the sea, and sail upon it; the islands, and they that dwell in them.
11Rejoice, thou wilderness, and the villages thereof, the hamlets, and the dwellers in Kedar: the inhabitants of the rock shall rejoice, they shall shout from the top of the mountains.
12They shall give glory to God, and shall proclaim his praises in the islands.”
This theme is reiterated in the beginning portion of Isaiah 49. This reminds us of the Abrahamic Covenant and the promise that in Abraham’s seed all the nations would be blessed (Genesis 22.18). It is of course the unconditional Abrahamic Covenant which is the foundation of the New Covenant as Israel repeatedly breached every condition of the covenant made at Sinai.
We can glean from these passages some important information regarding the nature of Israel’s covenant and their relationship to the other Adamites. Firstly we see that Israel is given the covenant of a race and this affirms that the covenant belongs to Israel alone with whom the covenant was established. We also see that the Israelite race will be a light to the other nations who are here distinguished from the race of Israel. Thus these can only be the the other Adamic nations who through Israel will come to know God’s glory.
The other Adamites do not share in the New Covenant as they had no need of redemption from the broken Old Covenant and failure under the law. These Adamic nations need only the sacrifice of Christ to reattain the former position of Adam and Eve once sinless and immortal. Israel is uniquely blessed and elected by God to minister to and heal these nations in the Kingdom.
‘The New Covenant with Israel’