Introduction to the Book of Baruch – by Fr. Kuzma
My dear friends, today we are entering somewhat uncharted territory for many people. In most Bibles, after the Book of Lamentations, the text jumps directly to Ezekiel. Biblical commentaries often follow suit. However, in Anglican, Catholic, and Orthodox Bibles, we find the Book of Baruch nestled in between.
Canonical Status
Baruch is one of the deuterocanonical books—meaning “second canon.” Not all Christians regard it on the same level as the rest of Scripture. The full canon included these books until the Protestant Reformation, when reformers sought to return to original sources. The New Testament remained unchanged for all traditions, but in the Old Testament, some books were questioned because later Jewish scribes could only find Greek translations, not the original Hebrew texts. To be cautious, they excluded them from the definitive canon of inspired Scripture, though they still valued them for learning.
In Catholic and Orthodox Bibles, Baruch is treated as equal to the rest and placed in its proper order. Protestants often group these books separately or omit them, viewing them at best as commentary rather than inspired text. Anglicans take a middle ground: We consider it worthy of study and even reading in our liturgies, seeing it as somewhat inspired, but not on the same level as the universally accepted books.
For us, this means: Read it, study it, and discern the Word of God in it, while noting it’s not universally accepted. To me, it’s worthy of study—an ancient commentary on God’s Word used in Jewish liturgies, early Christian worship, and our Anglo-Catholic tradition. We’re not rejecting it or pretending it doesn’t exist. How it all fits together? We’ll know in heaven. For now, we embrace it as part of the broader scriptural heritage.
Connection to Jeremiah’s Trilogy
Think of Baruch as the third part of a trilogy connected to the prophet Jeremiah. We’ve been studying this trilogy: First, the Book of Jeremiah, which we covered two Wednesdays ago. Jeremiah had a scribe named Baruch. As you may recall, Jeremiah was forbidden from preaching, so Baruch wrote down his prophecies and read them aloud. This way, Jeremiah stayed out of trouble, but his message still reached the people. Even when kings tore up and burned the scrolls, Baruch rewrote them from memory. He was a faithful disciple. Thus, the Book of Jeremiah is mostly Baruch’s writing, but it contains Jeremiah’s prophecies.
The second part is Lamentations, which we discussed last week. It’s a record of Jeremiah’s prayers of sorrow—the “weeping prophet” lamenting the destruction of Jerusalem and the people’s lack of faith. It’s a book of tears, conveying deep emotion and grief.
Now, the Book of Baruch completes the trilogy. From the start, it’s attributed to Baruch, Jeremiah’s scribe, written during the exile.
Historical and Scholarly Context
This unfolds during a pivotal time in Jewish history: The Babylonian conquest of Judah, the southern kingdom. Babylon invaded, destroyed Jerusalem, and took the people into captivity—the Babylonian exile. Jeremiah prophesied just before and during these events, warning the people. Lamentations captures his grief over the destruction and exile. Baruch is set during the exile itself.
Transport yourself to Babylon: “By the rivers of Babylon, we sat and wept, remembering Zion.” Most Jews were in captivity in a foreign land. Baruch, as the scribe, accompanies them and continues Jeremiah’s preaching.
Scholars note that Baruch was likely not written by the historical Baruch but in his name—a common ancient practice to honor a revered figure and connect to their teachings. It’s like me writing a letter “from” a respected predecessor to convey timeless wisdom. This book is a theological reflection by exiles asking: Who are we? How do we move forward amid devastation?
Jeremiah stayed in Jerusalem (favored by the Babylonians for his message), but was later taken to Egypt by Jewish leaders, where he died. Legend says Baruch was promised God’s blessing wherever he went. The book imagines Baruch traveling to Babylon after Jeremiah’s death to bring hope.
Notice the shift: Jeremiah’s message was rejected throughout his life. But in exile, humbled by punishment, the people imagine responding positively. What if we had accepted Jeremiah’s words?
Structure of the Book
The book has three main sections, conveying a threefold message.
First Section: Prayer of Repentance Baruch leads a prayer acknowledging sin: “We have sinned. We have done evil in God’s sight. We’ve worshiped false gods and strayed from our traditions.” They accept responsibility and the punishment—not as victims, but as accountable. After 40 years of Jeremiah’s calls to repent, they finally do so in exile.
Second Section: Promise of Renewal Through Wisdom This personifies God’s wisdom (a poetic device treating qualities like people). Wisdom is described as beautiful, caring, and reliable. Repentance is the first step, but next? Reorient toward God. Turn from avoiding evil to doing good. Reject worldly wisdom (wealth, power) and embrace God’s commandments—the Law of Moses. Rededicate as God’s chosen people.
Third Section: Full Restoration God promises renewal: Restoration of the people, temple, and Jerusalem. Jerusalem is personified as a mother calling her children home. If you repent, recommit to God’s ways, God will restore all. This foreshadows ultimate fulfillment in Jesus.
Liturgical Parallels
Consider these three movements in our liturgy—the Eucharist or Mass. Isn’t Baruch a template for worship? We begin with confession: “Lord, have mercy; Christ, have mercy.” Then, we hear God’s wisdom through readings, preaching, and application. Finally, we receive restoration in the Body and Blood of Christ, which takes away the sins of the world.
Jews read Baruch often in worship, seeing it as a guide to return to God: Reject sin, embrace His wisdom and commandments, and trust in His renewal. Christians have embraced this in our worship too.
The Sixth Chapter: A Separate Reflection
Baruch has only six chapters. The final one feels distinct—a writing attributed to Jeremiah, imagined by exiles. It’s like asking: “What would Jeremiah say to us today?” The sermon mocks idolatry, the era’s greatest sin: Flocking to shiny, cultural false gods. “These wooden statues have no ears; they can’t help you. How foolish!”
It’s self-reflection: If Jeremiah spoke now, he’d ridicule chasing false religions for peace only Yahweh provides. This chapter sums Jeremiah’s message to exiles and those returning after 70 years, finding Jerusalem in ruins needing repair.
Key Takeaways
Several themes stand out:
- Repentance and God’s Mercy: We have Advent and Lent dedicated to this. Like the Jews, we easily believe in ourselves more than God. Acknowledge we’re sinners redeemed by mercy.
- Divine Justice and Faithfulness: Sins have consequences—we accept them, even communally. Natural disasters reflect humanity’s rupture from God since Adam and Eve. God doesn’t undo consequences (undermining freedom) but enters them: Jesus takes on death, sin’s ultimate penalty, in solidarity and humility.
- Wisdom Through Scripture: God’s wisdom surpasses worldly advice. For church challenges, don’t turn first to corporate tactics—study Scripture, pray, worship. Social outreach is vital, but not at the cost of identity. Without God’s wisdom, we risk our own “Babylonian exile.”
- Hope in Restoration: God is faithful. Turn back earnestly, and He renews.
Conclusion
I invite you to read Baruch—it’s short, with prose in chapters 1 and 6, poetry in between. See it as a summation of Jeremiah and Lamentations, the trilogy’s third movement.
Thank you for joining online. God bless you, and we’ll see you next time.
Fr. Kuzma