What is the Apocalypse of Baruch?

Response

Baruch served as the scribe for Jeremiah the prophet, faithfully documenting Jeremiah’s prophecies leading up to the downfall of Jerusalem (Jeremiah 32:12; Jeremiah 36:26). Baruch became a figure of Jewish folklore around the time of Christ, with several popular pseudepigraphal works in circulation. The term “Apocalypse of Baruch” can refer to two of these texts: the Syriac Apocalypse of Baruch, also known as 2 Baruch, or the Greek Apocalypse of Baruch, also known as 3 Baruch.

Both 2 Baruch and 3 Baruch claim to be authored by Baruch, although they were written centuries after his death. They are both set against the backdrop of the destruction of Jerusalem by Nebuchadnezzar in 586 BC and delve into the concept of how Judaism can endure without a temple. In actuality, both texts known as the Apocalypse of Baruch were penned after the ransacking of Jerusalem by Roman forces in AD 70. It is understandable why the Jewish community would grapple with notions of God’s faithfulness and justice following the tragic events of that period. Let’s delve into each of these intriguing works separately:

The Syriac Apocalypse of Baruch, or 2 Baruch, was likely composed in the latter part of the first century. If indeed written during this period, it would have likely been compiled concurrently with the New Testament, offering insights into Jewish ideologies during the apostolic era. It is referred to as the Syriac Apocalypse of Baruch because it is only preserved in a single Syriac manuscript dating back to the sixth century AD. This manuscript seems to be a translation from Greek, which might have originally been translated from Hebrew. The true author remains unknown. Some scholars suggest that the Syriac Apocalypse of Baruch was a compilation from various Jewish authors, while others argue that a single author penned the entire text.

Strictly speaking, only a portion of the Syriac Apocalypse constitutes a true apocalypse: the last part.

The nine chapters purport to be an epistle from Baruch to specific tribes of Israel. These chapters are collectively referred to as the Letter of Baruch and are recognized as canonical in the Syriac Orthodox Church. Some scholars suggest that the Letter of Baruch is an independent work appended to the Apocalypse by later editors, while many scholars consider it an integral part of the book.

As previously mentioned, the backdrop of the Syriac Apocalypse of Baruch is the Babylonian destruction of the temple in Jerusalem. The author narrates from Baruch’s viewpoint, who receives divine visions and conveys them to Jeremiah and the Jewish community in Jerusalem. Baruch grapples with reconciling God’s faithfulness and justice with the city’s devastation. Through divine insights, he comprehends God’s eschatological purposes and the Jewish people’s discipline due to sin. Ultimately, Baruch learns to place trust in God’s overarching plan.

Similar to 2 Baruch, 3 Baruch documents visions received by Jeremiah’s scribe subsequent to the ruin of Solomon’s temple. The text is extant in Greek and Old Church Slavonic manuscripts. Although the Greek Apocalypse of Baruch was likely originally penned in Greek, the Slavonic rendition might be more faithful compared to the later Greek copies we possess. Pinpointing the composition date is challenging, yet many scholars place it in the second century AD. The true author/compiler, like in 2 Baruch, remains unidentified. Certain sections of 3 Baruch exhibit clear signs of later alterations, with some overtly and abruptly pro-Christian elements. Unlike 2 Baruch, no church tradition regards any portion of 3 Baruch as canonical.

In the Greek Apocalypse of Baruch, Jeremiah’s scribe is tormented by the recent Babylonian destruction of Jerusalem. As he implores God for help, an angel transports him to heaven and reveals “the mysteries of God” (3 Baruch 1:8). Baruch is guided through various celestial realms, encountering peculiar beings and extraordinary situations. Ultimately, God’s justice is upheld, and Baruch gains understanding.The realization dawns that not all is lost despite the destruction of Jerusalem. Similar to 2 Baruch, 3 Baruch enables second-century Jews to come to terms with the loss of their temple and homeland by reflecting on the Babylonian conquest, fostering reliance on God’s faithfulness and supremacy.

In essence, the Apocalypse of Baruch comprises two distinct works: the Syriac Apocalypse of Baruch and the Greek Apocalypse of Baruch. Both texts falsely attribute authorship to Baruch, the scribe of Jeremiah. Following the Roman destruction of Jerusalem and its temple in AD 70, Jews were left in shock. What implications did this have for God’s supremacy and faithfulness? Could His promises still be trusted? How could Jews uphold their faith without a temple? The Apocalypse of Baruch endeavors to address these queries through imaginative visions and historical context, reminding Jewish readers that they are not the first generation to face the devastation of Jerusalem. While not considered canonical, authoritative, or divinely inspired, 2 and 3 Baruch offer insights into historical Jewish perspectives and unveil a traumatized community grappling with their identity and faith.