95. Psalter of Sol. xvii. 25, 33.
96. The words do not convey to me, as apparently to Dr. Schürer, that the New
Jerusalem actually stood in Eden, and, indeed, existed otherwise than ideally.
97. Apoc. of Baruch iv. 3-6.
98. IV. Esdr. x. 44 &c.
99. Tob. xiii. 16-18; xiv. 5; Book of Enoch liii. 6, 7; xc. 28; Apoc. of Baruch xxxii. 4.
100. But I do not see, with Schürer, a reference to its coming down from heaven, not
even in the passage in Baruch to which he refers, which is as follows: 'Et postea oportet
renovari in gloria, et coronabitur in perpetuum.'
101. Orac. Sibyll. iii. 47-50; and especially Psalter of Solomon xvii., particularly vv. 23
&c., 32, 35, 38, 47.
102. I cannot understand how Schürer can throw doubt upon this, in view of such plain
statements as in Ps. of Sol. xvii., such as (in regard to the Messiah):
και αυτος βασιλευς δικαιος διδακτος υπο Θεου επ αυτους.
103. Bk. of Jub. xxxii.
104. Or. Sibyll. x. 8.
105. 'Et ascendes supra cervices et alas aquilæ.'
106. Comp. ver. 9.
107. Ass. Mos. iii. 715-726.
108. u. s. 766-783.
109. De Præm. et Poen. ed. Mang. ii. 422-424; ed. Fref. 923-925.
110. Book of Enoch xlviii. 4, 5; xc. 37; Ps. of Sol. xvii. 34, 35, 38-40.
It must have been remarked, that the differences between the Apocalyptic teaching of
the Pseudepigrapha and that of the New Testa ment are as marked as those between
the latter and that of the Rabbis. Another point of divergence is, that the
Pseudepigrapha uniformly represent the Messianic reign as eternal, not broken up by
any further apostasy or rebellion.111 Then would the earth b e renewed,112 113 and this
would be followed, lastly, by the Resurrection. In the Apocalypse of Baruch,114 as by the
Rabbis, it is set forth that men would rise in exactly the same condition which they had
borne in life, so that, by being recognised, the reality of the Resurrection would be
attested, while in the re-union of body and soul each would receive its due meed for the
sins committed in their state of combination while upon earth.115 But after that a
transformation would take place: of the just into the Angelic splendour of their glory,
while, on view of this, the wicked would correspondingly fade away.116 Josephus states
that the Pharisees taught only a Resurrection of the Just.117 As we know that such was
not the case, we must regard this as one o f the many assertions made by that writer for
purposes of his own - probably to present to outsiders the Pharisaic doctrine in the most
attractive and rational light of which it was capable. Similarly, the modern contention,
that some of the Pseudepigraphi c Writings propound the same view of only a
Resurrection of the Just,118 is contrary to evidence.119 There can be no question that,
according to the Pseudepigrapha, in the general Judgment, which was to follow the