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Introduction
Baruch along with the Letter of Jeremiah are probably
the earliest (i.e. oldest) of the writings contained in the
Apocrypha. Because of the abundance of “Hebraisms” the original
language of these works is believed to be Hebrew. The now lost Hebrew
originals were written sometime between 300 and 160 B.C. for Baruch
and 317 and 306 B.C. for the Letter of Jeremiah (the issues are
complicated but for the curious see, David deSilva, Introducing the
Apocrypha, pp. 204-205 and 216-217). The Letter of Jeremiah
has been found among the Dead Sea Scrolls. Baruch has not been
identified among the DSS, however, since the Letter was often
chapter 6 of Baruch we cannot be certain that Baruch was not
among the Scrolls. Baruch has a composite nature so parts of the book
are older than others. Baruch 1.11 for example says that Belshazzar
was Nebuchadnezzar’s son as does Daniel 5.2, etc. There is an
historical problem here (Belshazzar was not N’s son but Nabonidus) and
the relation between Daniel and Baruch is disputed at this point.
Baruch: The Confessional Prayer
Baruch is made of five chapters containing a variety
literary forms. The book opens with a narrative similar to Nehemiah
8-9 and 2 Kings 22.8-13. The narrative creates a setting in which
Baruch “reads” to the exiles of Judah in Babylon after the destruction
of the Temple in 586 B.C. (the date “in the story” would be around
582). Interestingly enough Baruch contains the command to read the
book in the “house of the Lord”:
“And you shall read aloud this scroll that we are sending you, to
make your confession in the house of the Lord on the days of the
festivals and at appointed seasons” (Baruch 1.14).
The first major section of the book (1.15-3.8) contains a prayer of
confession. In this the Jews take full blame for the disaster that
has befallen them. It is because of their faithlessness to the
covenant that Yahweh has disciplined them,
“we have sinned before the Lord. We have disobeyed him, and have
not heeded the voice of the Lord our God, . . . From the time when
the Lord brought our ancestors out of the land of Egypt until today,
we have been disobedient to the Lord our God . . .” (Baruch
1.17-19)
“We have sinned, we have been ungodly, we have done wrong . .
.” (2.12)
The prayer reveals a repentant heart on Baruch’s and the Exiles part.
The prayer also has a firm belief that God is a merciful God. So not
only do we see confession of sins and remorse but we see pleas based
upon the grace of the Lord. Notice that the writer does not believe
that Israel merited any blessing from the Lord,
“Hear, O Lord, our prayer . . . and for the sake of your own sake
deliver us, and grant us favor . . .” (Baruch 2.14)
“For it is not because of any righteous deeds of our ancestors or
our kings that we bring before you our prayer for mercy, O Lord our
God.” (Baruch 2.19)
In spite of the exile, Baruch, confesses that God has been good and
dealt with Israel in “kindness.” The book appeals directly to the
promise of God in Deuteronomy 4.25-31, that should exile come because
of sin, God will heal and restore Israel if they call on him.
That is why Baruch prays,
“you
have dealt with us, O Lord our God, in all your kindness and in all
your great compassion, as you spoke by your servant Moses . . . For
I know that they will not obey me, for they are a stiff-necked
people. But in the land of their exile they will come to themselves
and know that I am the Lord their God. I will give them a heart that
obeys and ears that hear . . . I will bring them back again into the
land” (Baruch 2. 27, 30-31, 34).
Baruch: The Psalm of Praise
The second major section of Baruch is a hymn of praise to wisdom – the
wisdom of serving God alone. Wisdom is of incredible value and it is
because Israel did not value wisdom that she is now in a “foreign
country” (Baruch 3.10). In its context, the hymn helps Israel to
do what they prayed – turn their hearts back to God. But it is only
by being devoted to the “book of the commandments of God”
(Baruch 4.1) that she can ever hope to live. Note that wisdom
according to Baruch is not simply philosophy but it is in fact the
words of God that embody wisdom. These words bring life (cf. John
5.39; 6.63, 68) if they are clung too.
Though there is much that is worthy of attention in this
section we can only examine Baruch 3. 35-37. This particular passage
played an important role in the early Church. The “Church Fathers”
repeatedly appealed to this text as referring to Jesus Christ. The
text reads,
This is our God; no one can compare to him.
He found the whole way to knowledge,
and gave her to his servant Jacob and to
Israel, whom he loved.
Afterward she appeared on earth and lived with
humankind.
(Baruch 3. 35-37).
Early Christians like Origen, Cyprian, Tertullian and Lactantius along
with a host of others thought this was prophecy of the Incarnation and
the growth of Christianity among the Gentiles.
Baruch: Zion is Encouraged
The last section of Baruch (4.5-5.9) is a personification
of Zion (Jerusalem) as she provides hope for the future to a disgraced
and exiled people. Zion expresses her grief at seeing her “children”
taken off into captivity. She has “faith” however that God will
deliver them if they turn to God (4.5-29). Repeatedly the exiles are
exhorted to “take courage” (4.5, 21, 27, 30) because God has not cast
off his people forever. Here are a few choice texts,
“For he who brought these calamities upon you
will deliver you from the hand of your enemies”
(Baruch 4.18).
“I sent you out with sorrow and weeping,
but God will give you back to me with
joy and gladness forever.” (Baruch 4.23)
“Look, your children are coming, whom
you sent away; they are coming, gathered
from east and west, at the word of the Holy
One, rejoicing in the glory of God.”
(Baruch 4. 37).
“For God will lead Israel with joy,
in the light of his glory, with the mercy
and righteousness that come from him.”
(Baruch 5.9).
Baruch moves from confession of sin and acknowledgement of the
righteous judgment of
God. Then the book exhorts us to find true life and wisdom through the
word of God. And finally the book closes with the promise of God grace
and mercy in the return of the exiles. The final verse, quoted above,
is a beautiful image to behold. God is leading his children with joy
and mercy down the highway to a beautified Jerusalem.
Three Questions to Reflect On
1) What surprised you about Baruch?
2) Did anything in Baruch encourage you in your walk with God? (The
message is
certainly one that God’s People still need to hear).
3) Did you hear anything that “echoed” with the New Testament or other
parts of Scripture?
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The strongest echo for sure is between Baruch 4.7 and 1
Corinthians 10.14-21.
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Some see an “echo” in John 3.13 of Baruch 3.29 (at least an answer
to the question posed in Baruch).
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The personification of Jerusalem has parallels in Paul and
connections with Revelation. These are probably only due to being
from the same cultural environment and not direct literary
dependence. They are instructive none the less.
The Letter of Jeremiah
The Letter of Jeremiah is not really a “letter” but
a polemic against Babylonian (and pagan) religion. “Jeremiah” writes
instructing the first exiles to keep their faith in Yahweh in a world
that is surrounded by beautiful and awe inspiring idols. “Jeremiah”
seeks to inoculate these deportees by showing the ridiculous nature
and status of an image. This was indeed a relevant message to Jews
any time during their history and is just as relevant to Christians:
idolatry is false and we need not fear those things in our lives that
would claim to be deity that have no claim.
Basic Facts about the Letter
The Letter of Jeremiah is most likely the oldest of the
Apocrypha. Based upon 6.3 “up to seven generations” which
describes the length of the Exile will be scholars deduce the book was
written in the late fourth century around, 317 to 306 B.C. (see
deSilva, Introduction to the Apocrypha, pp. 216-217 and Carey
A. Moore, The Anchor Bible: Daniel, Esther, and Jeremiah: The
Additions, pp. 327-328, 335). Other factors go into the date of
the book as well: 1) enough time has to be allowed for it to be
translated into Greek prior to inclusion in the Septuagint; 2) the
fact that it is referred to in 2 Maccabees 2.1-2, 4 as being written
by Jeremiah (2 Macc itself dates approximately around 100 B.C.); 3) it
being found among the Dead Sea Scrolls.
The order of the Jeremiah “corpus” of material in the
Greek tradition is different than in the Latin tradition. In the
great codices Vaticanus and Alexandrinus the order is Jeremiah,
Baruch, Lamentations, Letter of Jeremiah. In the Syriac and the Latin
the Letter of Jeremiah is added to Baruch becoming chapter 6 (Jerome
is responsible for this). Most modern versions for some reason still
number the Letter as chapter six even though it is set by itself as it
should be.
The content of the Letter of Jeremiah parallels numerous
biblical passages on idolatry. As to be expected there is echoes of
Jeremiah in the Letter. For example Jeremiah 10. 1-15 contains a
parody on idols as well and surely provides grist for the author of
the Letter. Other passages where humor is extended at the expense of
idols can be found in Isaiah 44.9-20 and Psalm 115.3-8.
Literary Outline
The Letter of Jeremiah is divided up into ten sections
each being marked with a negation of the reality of pagan gods. This
negation serves as a refrain through the Letter as an organizing
principle, “From this it is evident they are not gods; so do not
fear them” (vv. 16; 23; 29; 65; and 69) or “Why then must
anyone think that they are gods, or call them gods?” (vv. 40; 44;
52; 56; and 64). The Letter closes with an affirmation of the honor
of the person who does not degrade himself into worshipping idols
(v.73). The thundering refrain in the Letter is similar (in purpose)
to the refrains in such biblical passages as Psalm 42 and 43 (one
psalm) and Psalm 107.
Choice Texts
“When you see the multitude before and behind them [idols]
worshipping them "Say in your heart, ‘It is you, O Lord, whom we
must worship.” For my [God’s] angel is with you, and he is watching
over your lives.” (vv. 6-7)
“They [idols] are just like a beam of the temple, but their
hearts, it is said, are eaten away when crawling creatures from the
earth devour them and their robes. They do not notice . . .” (v.
20).
“How can one fail to see that these are not gods, for they cannot
save themselves from war or calamity?” (v. 49).
“So it is better to be a king who shows his courage, or a
household utensil that serves its owner’s need, than to be these
false gods; better even the door of a house that protects its
contents, than these false gods; better a wooden pillar in a palace,
than these false gods.” (v. 59).
“Like a scarecrow in a cucumber bed, which guards nothing, so
are their gods of wood . . .” (v. 70).
Because all of this is so, then . . .
“Better, therefore, is someone upright who has no idols; such a
person will be far above reproach.” (v. 73).
Three Questions to Reflect On
1) Any surprises in the Letter?
2) Hear any echoes in the NT?
3) Did anything in the Letter encourage your walk with God?
We have to admit that idolatry is still a major problem. No not
statues but many things in this world certainly have a way of
becoming our “god.”
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