31 Ibid. lib. vii. cap. 8.
But by far the most numerous and powerful of the Jewish sects at that time, and ever since, were the eclectic, traditional, formalist Pharisees: eclectic, inasmuch as their faith was formed by a partial combination of various systems; traditional, since they allowed a more imperative sway to the authority of the Fathers, and to oral legends and precepts, than to the plain letter of Scripture; formalist, for they neglected the weightier spiritual matters of the law in a scrupulous tithing of mint, cumin, and anise seed, a pretentious wearing of broad phylacteries, an uttering of long prayers in the streets, and the various other hypocritical priestly paraphernalia of a severe mechanical ritual.
From Josephus we learn that the Pharisees believed that the souls of the faithful that is, of all who punctiliously observed the law of Moses and the traditions of the elders would live again by transmigration into new bodies; but that the souls of all others, on leaving their bodies, were doomed to a place of confinement beneath, where they must abide forever. These are his words: "The Pharisees believe that souls have an immortal strength in them, and that in the under world they will experience rewards or punishments according as they have lived well or ill in this life. The righteous shall have power to live again, but sinners shall be detained in an everlasting prison."32 Again, he writes, "The Pharisees say that all souls are incorruptible, but that only the souls of good men are removed into other bodies."33 The fragment entitled "Concerning Hades," formerly attributed to Josephus, is now acknowledged on all sides to be a gross forgery. The Greek culture and philosophical tincture with which he was imbued led him to reject the doctrine of a bodily resurrection; and this is probably the reason why he makes no allusion to that doctrine in his account of the Pharisees. That such a doctrine was held among them is plain from passages in the New Testament, passages which also shed light upon the statement actually made by Josephus. Jesus says to Martha, "Thy brother shall rise again." She replies, "I know that he shall rise in the resurrection, at the last day." Some of the Pharisees, furthermore, did not confine the privilege or penalty of transmigration, and of the resurrection, to the righteous. They once asked Jesus, "Who did sin, this man or his parents, that he was born blind?" Plainly, he could not have been born blind for his own sins unless he had known a previous life. Paul, too, says of them, in his speech at Casarea, "They themselves also allow that there shall be a resurrection of the dead, both of the just and of the unjust." This, however, is very probably an exception to their prevailing belief. Their religious intolerance, theocratic pride, hereditary national vanity, and sectarian formalism, often led them to despise and overlook the Gentile world, haughtily restricting the boon of a renewed life to the legal children of Abraham.
But the grand source now open to us of knowledge concerning the prevailing opinions of the Jews on our present subject at and subsequent to the time of Christ is the Talmud. This is a collection of the traditions of the oral law, (Mischna,) with the copious precepts and comments (Gemara) of the most learned and authoritative Rabbins. It is a wonderful monument of myths and fancies, profound speculations and ridiculous puerilities, antique
32 Antiq. lib. xviii. cap. 1.33 De Bell. lib. ii. cap. 8.
legends and cabalistic subtleties, crowned and loaded with the national peculiarities. The Jews reverence it extravagantly, saying, "The Bible is salt, the Mischna pepper, the Gemara balmy spice." Rabbi Solomon ben Joseph sings, in our poet's version,
"The Kabbala and Talmud hoar Than all the Prophets prize I more;
For water is all Bible lore, But Mischna is pure wine."
The rambling character and barbarous dialect of this work have joined with various other causes to withhold from it far too much of the attention of Christian critics. Saving by old Lightfoot and Pocock, scarcely a contribution has ever been offered us in English from this important field. The Germans have done far better; and numerous huge volumes, the costly fruits of their toils, are standing on neglected shelves. The eschatological views derived from this source are authentically Jewish, however closely they may resemble some portion of the popular Christian conceptions upon the same subject. The correspondences between some Jewish and some Christian theological dogmas betoken the influx of an adulterated Judaism into a nascent Christianity, not the reflex of a pure Christianity upon a receptive Judaism. It is important to show this; and it appears from several considerations. In the first place, it is demonstrable, it is unquestioned, that at least the germs and outlines of the dogmas referred to were in actual existence among the Pharisees before the conflict between Christianity and Judaism arose.Secondly, in the Rabbinical writings these dogmas are most fundamental, vital, and pervading, in relation to the whole system; but in the Christian they seem subordinate and incidental, have every appearance of being ingrafts, not outgrowths. Thirdly, in the apostolic age Judaism was a consolidated, petrified system, defended from outward influence on all sides by an invulnerable bigotry, a haughty exclusiveness; while Christianity was in a young and vigorous, an assimilating and formative, state. Fourthly, the overweening sectarian vanity and scorn of the Jews, despising, hating, and fearing the Christians, would not permit them to adopt peculiarities of belief from the latter; but the Christians were undeniably Jews in almost every thing except in asserting the Messiahship of Jesus: they claimed to be the genuine Jews, children of the law and realizers of the promise. The Jewish dogmas, therefore, descended to them as a natural lineal inheritance. Finally, in the Acts of the Apostles, the letters of Paul, and the progress of the Ebionites, (which sect included nearly all the Christians of the first century,) we can trace step by step the actual workings, in reliable history, of the process that we affirm, namely, the assimilation of Jewish elements into the popular Christianity.