Baruch: Causes, Effects and Remedies for a Disaster

Abstract

The book of Baruch is neither one of the most familiar nor one of the most frequently read books; yet, for all that, it is of real interest. The first question posed is that of the book’s nature as such. The thesis of PierreMaurice Bogaert1, arguing that the book of Baruch should be taken not as an autonomous text but as an appendage to the short version of Jeremiah (LXX)2, is well known. Despite this claim, the majority of authors prefer to read the book of Baruch as an independent text with its own identity and particular characteristics, though no one questions the close relationship that exists between the book of Baruch and that of Jeremiah, in theological as well as in literary terms3. We will have to keep this question in mind as we examine whether these different positions concerning the origin of the text can be discerned in the historical construction drawn in the book of Baruch. The structure of the book is straightforward and clear, and its general outline is broadly accepted. The thesis of O.H. Steck4 can serve as a point of reference. According to Steck, 1:1-15aa is a narrative introduction in which Baruch, known from the book of Jeremiah as secretary-scribe of the prophet, presents himself as author of a book which he reads to the exile community and its leaders in Babylon. The rest of Baruch may then be taken as the content of the said book, though those who favour reading Baruch as an appendix to Jeremiah would not agree5. Be that as it may, 1:15ab–3:8 contains a prayer of penitence (with confession of sins, acknowledgement of their consequences, and petition for forgiveness with remembrance of divine promises), while 3:9–4:4 contains an exhortation to conversion within the explicit context of fidelity to the Law. The last section of the book (4:5–5:9) offers, above all, promises of return and consolation.