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Tyndale Open Bible Dictionary

BARUCH, Book of

Deuterocanonical work named after Baruch, who was secretary to the prophet Jeremiah. In antiquity several books were ascribed to Baruch, whose well-known connection with Jeremiah undoubtedly increased their circulation and acceptance. This one emphasizes the righteousness and wisdom of God, at the same time implying that God in his mercy will listen to the supplications of the penitent. It acknowledges that the Jews deserve punishment for their sins from a righteous God. The final passages urge the people of Israel not to be downcast, because a compassionate God will restore them to glory.

The book of Baruch purports to be an account of Jewish exiles in Babylon who fast, weep, and pray over the difficulties of their present position as they remember their past disobedience to God. They formulate a plan to raise a sum of money and send it to the high priest in Jerusalem so that offerings can be made on their behalf. In addition, they send the book of Baruch, which has been read previously to the Jews in Babylon, asking that it be read, particularly on feast days and at “appointed seasons,” and be incorporated into the liturgy. They urge the high priest to pray for the well-being of the Babylonian king Nebuchadnezzar and his son so that “the Lord will give us strength, and he will give light to our eyes, and we shall live under the protection of . . . Belshazzar his son, and we shall serve them many days and find favor in their sight” (Bar 1:12, rsv).

A confession that follows the introductory section is in the form of a prayer. The Jews acknowledge that the calamities befalling Israel since the time of Moses are a result of their own sin. They affirm that God is just and they beg his mercy and forgiveness. “Righteousness belongs to the Lord our God, but confusion of face to us and our fathers, as at this day” (Bar 2:6, rsv). The Jews implore God not to punish them for their acts of disobedience and particularly for not having served the king of Babylon as the Lord had decreed. “Hear, O Lord, our prayer and our supplication, and for thy own sake deliver us, and grant us favor in the sight of those who have carried us into exile” (v 14, rsv).

The Jews are then exhorted to adhere strictly to God’s law and to rediscover the wisdom that they alone possess, as embodied in the Torah. They are instructed to walk in the ways of God and not to put their trust in gold, silver, or material possessions. The wisdom commended is not the speculative variety occurring in another apocryphal book, the Wisdom of Solomon, but the more practical wisdom found in the canonical OT writings. The intent was evidently to reinforce the conviction that the faithful remnant were still God’s special possession and had a future ministry.

The final section comprises a lamentation followed by a brief glimpse of the glory and deliverance that God has in store for a faithful, penitent Israel: “Take off the garment of your sorrow and affliction, O Jerusalem, and put on for ever the beauty of the glory from God. Put on the robe of righteousness from God; put on your head the diadem of the glory of the Everlasting” (Bar 5:1-2, rsv).

After the fifth chapter, according to the Latin Vulgate, is appended “The Letter of Jeremiah.” This document, supposedly sent to the Judeans about to be taken captive in Babylonia, is actually a religious tract condemning idolatry.

The book of Baruch was probably the work of several authors and may have been put together by the writer of the introductory section. The confession borrows heavily from the ninth chapter of Daniel. The prayers for forgiveness show strong similarities to biblical prophetic writings. The section of wisdom poetry is quite different in style, resembling Job 28 and 29. The final paragraph suggests Isaiah 40–45 as a source.

Considerable discussion has arisen over the date of the work. It is most likely that the book was originally written in Hebrew and translated into Greek. The translator was very likely the same person who translated the book of Jeremiah for the Septuagint (ancient Greek version of the Old Testament). A date of 582 BC has been proposed on the basis of internal evidence from the first section. A considerably later date is much more likely, possibly in the second century BC.

Although the book circulated widely among dispersed Jews, its influence was greater and lasted longer in the early Christian church. It was highly esteemed and frequently quoted by early theologians. The work was accepted as canonical by the Roman Catholic Church at the Council of Trent (1545–63).