“... The same idea comes in 2 Baruch, where there is some ambiguity about the creation of the world for Adam and for Israel (2 Bar. 14.18–19). Baruch adds a third basis for creation in the next chapter, this time in reference both to this world and the world to come: ‘And with regard to the righteous ones, those whom you said the world has come on their account: yes, also that which is coming is on their account’ (2 Bar. 15.7; cf. 21.24). Sifre Deuteronomy has a strong focus on the place of Israel, who appear to be identified with the righteous: the whole world—heaven and earth—was created for their sake (Sifre Deut. § 47, ad 11.21 bis). With the reference to the righteous, then, we have a close parallel to the statement about James. [...] Even against this Jewish background, however, the language in GTh 12 is remarkably strong. First, reference to the creation of both ‘heaven and earth’ is rare (though both may be implied in references to the ‘world’). Sifre Deuteronomy has it, and 2 Baruch refers to both ages: interestingly, it is these two passages which also refer to ‘the righteous’. ...”