BARUCH, THE FIRST BOOK OR EPISTLE OF, is given in the Paris and London Polyglots in Syriac and Latin.
t. The Design of this Epistle.—The design of this epistle is to comfort the nine tribes and a half who were beyond the river Euphrates, by assuring them that the sufferings which they have to endure in their captivity, and. which are far less than they deserve, are but for a season, and are intended to atone for their sins, and that God, whose love to wards Israel is unchangeable, will speedily deliver them from their troubles, and requite their op pressors. They are, therefore, not to be distracted by the prosperity of their wicked enemies, which is but momentary, but to observe the law of Moses, and look forward to the day of judgment, when all that is now perplexing will be rectified.
2. The Method or Plan of the Epistle.—The method which the writer adopted to carry out the design of this epistle will best be seen from a brief analysis of its contents. Being convinced of the unchangeable love of God towards his people (chap. i. 2), and of the close attachment subsisting between all the tribes (3), Baruch feels constrained to write this epistle before he dies (4), to comfort his cap tive brethren under their sufferings (5), which are far less than they deserve (6), and are designed to atone for (7, 8), as well as to wean them from, their sins (9), so that God might gather them together again. Baruch then informs them, first of all,' that Zion has been delivered to Nebuchad nezzar because of the sins of the children of Israel (I I, 12). That the enemy, however, might not boast that he had destroyed the sanctuary of the Most High by the strength of his own arm, God sent angels from heaven to destroy the forts and walls, and also to hide some of the vessels of the temple (13-16) ; whereupon the enemy carried the Jews as captives to Babylon, and left only few in Zion (17), this being the burden of the epistle (18, 19). But they are to be comforted (20), for whilst he was mourning over Zion, and praying for mercy (21, 22), the Lord revealed words of consolation to Baruch, that he might comfort his brethren, which is the cause of his writing this epistle (23, 24), viz., that the Most High will punish their enemies, and that the day of judgment is nigh (25, 26). The
great prosperity of the world (27), its splendid government (28), great strength (29) and glory (30), luxurious life (3r), barbarous cruelty (32), and glo rious dominion (33), which the Gentiles now enjoy, notwithstanding their wickedness, will speedily vanish, for the day of judgment is at hand (34), when every thought and deed will be examined and made manifest (35, 36). The captive Jews are, therefore, not to envy any of the present things, but patiently to look forward to the pro mises of the latter days (37, 38), the fulfilment of which is rapidly approaching, and for which they are to prepare themselves, lest, by neglecting this, they might lose both this world and the world to come (39-41). All that now happens tends to this truth (chap. ii. 1-7). This Baruch sets forth to lead his brethren to virtue (8), and to warn them of God's judgment before he dies (9), that they may give heed to the words of Moses, who, in Deut. iv. 26 ; xxx. 19; xxxi. 28 ; xxviii., foretold what would befall them for leaving the law (9-12). Baruch also assures them that after they have suffered, and become obedient, they shall receive the reward laid up for them (13, 14), charges them to regard this epistle as a testimony between him and his brethren that they may be mindful of the law, the holy land, their brethren, the cove nant of their forefathers, the solemn feasts and Sabbaths (r5, 16), to transmit it, together with the law, to their children (17), and to be instant in prayer to God that He may pardon their sins, and impute unto them the righteousness of their fore fathers (18, 19), for `unless God judges us accord ing to the multitude of his mercies, woe to us all who are born' (20). He moreover assures them that notwithstanding the fact that they have now no prophets and holy men in Zion to pray for them, as in former days, yet if they rightly dispose their hearts, they will obtain incorruptible treasures for their corruptible losses (2r-27), and admonishes them constantly to remember these things, and pre pare themselveS, whilst in possession of this short life, for the life that is to come (28-35), when repentance will be impossible, as the judgment pronounced upon every one will be final (36-39) ; and to read the epistle on the solemn fast (4o, 41).