The book of Baruch is one of the deuterocanonical books found in the Old Testament of the Catholic and Orthodox Bibles. It is not considered canon by Jews or most Protestants. The book contains prophecies attributed to Baruch, who was a scribe and companion of the prophet Jeremiah.
Authorship and Date
The book claims to be written by Baruch ben Neriah, the scribe of Jeremiah (Jeremiah 32:12). However, most scholars believe the book was composed later, perhaps in the 2nd century BC. The book was likely written by multiple authors over an extended period. The text contains layers of material from different eras, including prayers, lamentations, letters, and oracles. The final form of the book probably reached completion in the late 2nd or early 1st century BC.
Content
The book can be divided into two main sections:
1. The Confession (1:1-3:8)
This section contains prayers, petitions, and a confession of national sin offered on behalf of the Jewish people exiled in Babylon. It acknowledges the justice of God’s punishment of Judah for its sins but pleads for mercy and restoration. Key themes include the following:
– Admission of guilt for national sins (1:15-2:10)
– Plea for God’s mercy and deliverance (2:11-15)
– Praise of wisdom (3:9-4:4)
2. The Letter of Jeremiah (6:1-73)
This lengthy section purports to be a letter written by Jeremiah to the exiles in Babylon. However, it was likely composed much later by a different author. The focus of the letter is idolatry among the nations, contrasted with the sovereign power of the one true God of Israel. Features include:
– Condemnation of idolatry (6:8-72)
– Affirmation of God’s sovereign power over all nations (6:4-5)
Additionally, Baruch 3:9-4:4 is a wisdom poem extolling the supreme value of wisdom, largely paralleling Sirach 24.
Baruch also contains two brief prayers (1:15-2:10 and 2:11-15) as well as two laments (4:5-5:9 and 1:1-14), which mourn the destruction of Jerusalem.
Themes
Some of the main themes in Baruch include:
– National confession and repentance for the sins that led to the Babylonian exile
– Hope and assurance of restoration for the exiled people of God
– The supreme value and divine origin of wisdom
– God’s sovereignty and lordship over the nations and idols
– Condemnation of idolatry contrasted with exclusive worship of the one true God
Purpose
Baruch was likely written to:
– Comfort and encourage Jews living in diaspora after the destruction of Jerusalem
– Call Jews to repentance and renewed hope in God’s covenant
– Warn against assimilation and idolatry in foreign nations
– Instill confidence in God’s sovereignty over history and the nations
– Promote wisdom as the supreme guide for righteous living
Relation to Jeremiah
Although attributed to Jeremiah’s scribe, the book of Baruch has a complex textual history and shows marked differences in theology and style from the Book of Jeremiah. However, there are some common themes:
– Use of confession prayers (cf. Jeremiah 14:7-9)
-Mention of Deuteronomy as a source of covenant blessings and curses (cf. Jeremiah 11:1-8)
– Reference to Leviticus 26 (cf. Jeremiah 15:1-9)
– Discussion of wisdom (cf. Jeremiah 8:8-9)
Despite the differences, the author of Baruch clearly wanted to associate the book with Jeremiah and his scribe to lend it prophetic authority.
Textual History
The book of Baruch has a complicated textual history:
– The earliest existing copies come from the Septuagint (Greek Old Testament).
– There are no surviving Hebrew manuscripts, leading scholars to conclude it was composed in Greek, not Hebrew.
– Jerome included Baruch in his Latin Vulgate translation, but noted most Jews considered it apocryphal.
– The text may have originally circulated independently before being grouped with Jeremiah.
– Protestant Bibles excluded Baruch based on lack of Hebrew manuscripts and references in rabbinic and early Christian sources.
– Baruch continues to be included in Catholic and Orthodox Old Testaments.
Significant Passages
Some of the most theologically significant passages in Baruch include:
“And you will say: The Lord our God is in the right, but there is open shame on us today, on the people of Judah, on the inhabitants of Jerusalem, and on our kings, our rulers, our priests, our prophets, and our ancestors. We have sinned before the Lord, have disobeyed him, and have not heeded the voice of the Lord our God, to walk in the statutes of the Lord that he set before us.” (Baruch 1:15-22 ESV)
This confession acknowledges the justice of God’s judgment for national disobedience to the covenant.
“Hear the commandments of life, O Israel; give ear, and learn wisdom! Why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country, that you are defiled with the dead, that you are counted among those in Hades?” (Baruch 3:9-11 ESV)
This passage echoes Deuteronomic theology, attributing exile to failure to follow the commandments.
“Learn where there is wisdom, where there is strength, where there is understanding, that you may at the same time discern where there is length of days, and life, where there is light for the eyes, and peace.” (Baruch 3:14 ESV)
This verse promotes wisdom as the key to righteous living.
“Do not fear the gods of the nations, for they themselves did not make the heavens and the earth and they leave no rain for the earth…And do not fear them, for the gods that did not make heaven and earth shall perish from the earth and from under the heavens.” (Jeremiah 10:5, 11 ESV)
This passage affirms God’s sole sovereignty over the universe and condemns idolatry.
Interpretive Issues
There are several interpretive issues and questions that arise in studying the book:
– Authorship and unity – Many dispute Baruch ben Neriah’s authorship and see a composite work. However, others see a unified message with presumed historic authorship.
– Date – Scholars variously date Baruch from the early Exile to the late 2nd century BC, with most opting for a 2nd century date. An early date would support historical links to Jeremiah and Babylonian Exile.
– Purpose – Was the aim political and nationalistic or spiritual and theological? Does the book promote quietism and assimilation or resistance to foreign rule and culture?
– Textual form – Is the letter of Jeremiah an integral part of the work or a later addition? Should adjacent writings like the Epistle of Jeremy be considered part of Baruch?
– Canonical status – Should Baruch be considered scripture? And if so, why is it excluded from the Hebrew Bible while included in Catholic and Orthodox OTs?
There are reasonable arguments on multiple sides of these issues, though critical scholars tend to reject an early date and unified authorship. Faith communities must wrestle with how to handle its disputed and deuterocanonical status.
Theological Value
Though non-canonical for some faith traditions, Baruch offers rich theological reflection for believers, featuring:
– Honest confession and lament over communal sin and its consequences
– Acknowledgment of the covenant obligations between God and people
– Hope and trust in God’s mercy and faithfulness, even in judgment
– The futility of idolatry contrasted with God’s sovereign power
– The supreme value of wisdom rooted in fear of the Lord
For Christians, it can also illuminate the continuity between the testaments, as Second Temple literature like Baruch sets the stage for the coming of Christ.
Conclusion
The book of Baruch offers prayers, wisdom poetry, lament, and prophecies focused on calling God’s exiled people to repentance and renewal of covenant faithfulness. Attributed to Baruch ben Neriah but likely a composite work, Baruch provides both historical context for the Exile era and theological reflection on God’s sovereignty, wisdom, and faithfulness to the covenant. While non-canonical for Jews and most Protestants, it continues to be part of the Catholic and Orthodox Old Testaments. Whatever one’s views on its canonicity, Baruch remains an important bridge between the testaments and a rich resource for study.