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THE JEWISH QUARTERLY REVIEW, LXXXIX, NoS. 1-2 (July-October, 1998) 45-79
ABSTRACT
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46 THE JEWISH QUARTERLY REVIEW
2The Presence of Eternity: History and Eschatology (New York, 1957), p. 30.
Bultmann cites 2 Baruch once and 4 Ezra three times in the course of this paragraph.
To the neglect of the elements which characterize them more uniquely, he picks out
motifs in 2 Baruch and 4 Ezra's expectations that were part and parcel of the com-
mon cosmic eschatology of the first century CE, on which see E G. Downing, "Cos-
mic Eschatology in the First Century: 'Pagan', Jewish and Christian," LAntiquite
Classique 64 (1995) 99-109; idem, "Common Strands in Pagan, Jewish, and Christian
Eschatologies in the First Century," Theologische Zeitschrift 51 (1995) 196-211.
3 J. Wellhausen, "Zur apokalyptischen Literatur," in Skizzen und Vorarbeiten (Ber-
lin, 1899), 6:225-234; P. Volz, Die Eschatologie der judischen Gemeinde im neu-
testamentlichen Zeitalter nach den Quellen der rabbinischen, apokalyptischen und
apokryphen Literatur dargestellt (Tiubingen, 1934); P. Vielhauer, "Die Apokalyptik,"
in Neutestamentliche Apokryphen in deutscher Ubersetzung, eds. E. Hennecke and
W. Schneemelcher (Tiibingen, 1964), 2:408-421; W. R. Murdock, "History and Rev-
elation in Jewish Apocalyptic," Interpretation 21 (1967) 165-187; H. A. Lombard,
"The Character, Epoch (Period), Origins (Motives) and Methods of Jewish Apocalyp-
tic," Neotestamentica 12 (1981) 20-40; P. Bilde, "Gnosticism, Jewish Apocalypticism,
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 47
INTRODUCTORY QUESTIONS
and Early Christianity," in In the Last Days: On Jewish and Christian Apocalyptic
and its Period, eds. K. Jeppesen, K. Nielsen, and B. Rosenthal (Aarhus, 1994), pp. 9-32.
For claims of an otherworldly focus in 2 Baruch, see D. Rossler, Gesetz und Geschichte:
Untersuchungen zur Theologie derjiidischen Apokalyptik und derpharisaischen Ortho-
doxie (Neukirchen, 1960), pp. 60-61; P. Bogaert, Apocalypse de Baruch. Introduction,
traduction du syriaque et commentaire. Sources chretiennes 144-145 (Paris, 1969),
1:413-425; W. Harnisch, Verhdngnis und Verheissung der Geschichte: Untersuchungen
zum Zeit- und Geschichtsverstdndnis im 4. Buch Esra und in der syrische Baruch-
apokalypse (Gottingen, 1980), pp. 89-142; F J. Murphy, The Structure and Meaning
of Second Baruch (Atlanta, 1985), pp. 28, 66-67, 114-116.
4 The most thorough study of 2 Baruch is P. Bogaert, Apocalypse. 2 Baruch prob-
ably was written in Hebrew or Aramaic, of which all trace has been lost, and then
translated into Greek. Fragments of the book in Greek have survived. A Syriac trans-
lation of the Greek is extant in a single copy. An Arabic translation of the Syriac has
also come to light (once again, in a single manuscript). The Syriac is the basis on
which study of the apocalypse must proceed. Editio princeps: A. M. Ceriani, "Apoc-
alypsis Baruch Syriace," Monumenta sacra etprofana 5/2 (Milan, 1871), pp. 113-180;
idem, Translatio Syra Pescitto Veteris Testamenti ex codice Ambrosiano sec. fere VI
photolithographicae edita (Milan, 1876-1883), foll. 275r-267r. Critical edition of
chapters 1-77: S. Dedering, "Apocalypse of Baruch," The Old Testament in Syriac
according to the Peshitta Version 4/3 (Leiden, 1973), pp. i-iv, 1-50; of chapters 78-
87: M. Kmosk6, "Epistola Baruch Filii Neriae," Patrologia Syriaca 1/2 (Paris, 1907),
coll. 1207-1236. Concordance of entire composition: ibid., coll. 1238-1300. Intro-
ductions and translations: R. H. Charles, The Apocalypse of Baruch (London, 1896);
idem, "II Baruch," in Apocrypha and Pseudepigrapha of the Old Testament [APOT
hereafter], ed. R. H. Charles (Oxford, 1913), 2:470-526; B. Violet, Die Apocalypsen
des Esra und des Baruch in deutscher Gestalt. Die griechischen christlichen Schrift-
steller 32 (Leipzig, 1924); A. Kahana, N fl3 Ipmn, in o)rSnn oinvn (Tel Aviv, 1956),
1:362-408; A. F J. Klijn, "Die syrische Baruch-Apocalypse," Jiidische Schriften aus
hellenistisch-romischer Zeit 5/2 (Gutersloh, 1976), pp. 103-191; idem, "2 (Syriac
Apocalypse) Baruch (early second century A.D.)," in The Old Testament Pseude-
pigrapha, ed. J. H. Charlesworth (New York, 1983), 1:615-652; L. H. Brockington,
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48 THE JEWISH QUARTERLY REVIEW
to the "nine and a half tribes" beyond the Euphrates River concludes
the narrative.
2 Baruch was composed after the destruction of the second temple,
not the first as narrated in the text. A date in the vicinity of 100 CE
is widely accepted as the date of composition.5 Its formal character-
istics allow 2 Baruch to be classified as an apocalypse. The chief
conventions of the genre are utilized: pseudepigraphy; an overarch-
ing narrative framework with narrator and super-narrator; revelatory
dialogues and symbolic dream visions presented within that frame-
work. At the same time, 2 Baruch contains examples of parenesis
(counsel), last but not least in the concluding letter.6 Pseudepigraphy
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 49
7For a summary of the older source-critical theories, see Charles, APOT, 2:474-
476. For defenses of the unity and coherence of 2 Baruch, see Bogaert, Apocalypse,
1:57-88; Saylor, Promises, pp. 11-39; Murphy, Structure, pp. 11-29.
8Jubilees (1:15-18 and 23:26-3 1); Daniel (2:31-45; 7:2-27; 8:1-12, 18-25; 9:24-
27; 11:2-12:4; 12:5-13); 4 Ezra (4:26-32, 34-37,48-50; 5:1-12; 6:9, 18-28; 7:26-44,
76-99; 8:49-55; 9:1-12; 10:25-27; 11:36-12:3, 31-34; 13:1-13a, 21-50; Revela-
tion (6:1-8:5; 8:6-11:19; 12:1-14:20; 15:1-16:21; 17:1-19:10; 19:11-21:8; 21:9-
22:5). A. Yarbro Collins argues that a literary principle of recapitulation, long seen
to be operative in Revelation, is also in evidence in Daniel 7-10, Sibylline Oracles 3
and 5, and 4 Ezra 3-9 (The Combat Myth in the Book of Revelation [Missoula, 1976],
pp. 32-44; 43-44). Parts of 2 Baruch might be added to the list. In all these works,
discrete revelations covering the same eschatological events, though with differing
emphases and imagery, are fitted into a sequential narrative framework.
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50 THE JEWISH QUARTERLY REVIEW
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 51
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52 THE JEWISH QUARTERLY REVIEW
sections of the book are fitted into the narrative frame. Murphy ob-
served that there is a repeated movement within the book toward
Baruch's instruction of wider and wider audiences of people. On this
view, the parenetic letter becomes the capstone of the work's literary
structure. It follows that 2 Baruch is essentially a work of instruction,
its function to fortify and console. 14
The question of the identity of 2 Baruch's author and the readership
for whom he wrote is not easily resolved. The case is weak for the
view that 2 Baruch was written for a sectarian community. 2 Baruch
addresses Jews in general, not Jews of a particular persuasion (31 :1 -
3; 77:1-3, 11, 17; 78:1, 2). The book's distinction between the many
faithless and few righteous Jews is a nonsectarian one (18:1-19:3;
41:3; 42:4). According to 2 Baruch, all Jews live at present with a
tremendous loss, and are not to rest until they recoup their losses by
devotion to the basic tenets of the Jewish faith (44:5, 7; 84:8 and its
continuation in 85:3b-4). The book is not a manifesto of a particular
version of Judaism written to engage in intramural definition. 15
The case is also weak for the view that 2 Baruch is a product of
early rabbinism. If 2 Baruch's author was a rabbi in the sense of an
individual who handed down halakhic rulings, expounded scripture,
and told aggadot, he has not imposed his identity on Baruch in his
composition. Baruch of the composition is first and foremost a recip-
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 53
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54 THE JEWISH QUARTERLY REVIEW
God or an angel to Baruch: 20, 43, and 76. The instructions move the
narrative forward according to a comprehensive plan. 18
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 55
behalf, the law given to be impressed on the people; all these things
will perish.
Perhaps, Baruch inquires, the destruction to be wrought on Jeru-
salem is a foretaste of God's resolve to destroy the cosmos and the
human race altogether. Questions [5] and [6] in fact contain their own
reply: Baruch is assuming that the universe was not created in order
to be destroyed.21 If the world did not come into being to be reduced,
finally, to nothingness, neither did Israel come into being with that end
in view. According to question [7], God would renege on his prom-
ises to Israel if he brought Israel to extinction. Only if Israel survives
and lives out its calling as God intended from the start, maintains
Baruch, will God's promises be upheld. Israel's historical existence is
at stake.
God's reply to Baruch likewise gives the lie to the view that the
apocalypse's interest is other-worldly as opposed to this-worldly:
This city shall be delivered up for a time, and the people will be chas-
tened for a time, and the world will not be given over to oblivion.
(4: 1)22
Or do you think that this is the city of which I said, "On the palms of
my hands I have carved you"? It is not this building that is in your
midst now; it is that which will be revealed, with me, that was already
prepared from the moment I decided to create Paradise.... Behold,
now it is preserved with me, as also Paradise. (4:2-6)
21 God assures Baruch that this is so: "the world will not be given over to obliv-
ion" (4:1).
22 "Given over to oblivion" (Brockington), not "forgotten" (Klijn); the former
translation correctly resolves the ambiguity of the Syriac metht'a. Cf. Bogaert, Apoc-
alypse, 2:14.
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56 THE JEWISH QUARTERLY REVIEW
Earth, earth, earth, hear the word of the mighty God, and receive the
things which I commit to you, and guard them until the last times, so
that you may restore them when you are ordered.... For the time has
come when for a time even Jerusalem will be delivered up, until it is
commanded that it be once again and forever restored. (6:8_9)25
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 57
Blessed is he who was not born, or he who was born and died. But
we, the living, woe to us, because we have seen these afflictions of
Zion. (10:6-7)
The promise of a restored city and temple does not supplant the
reality of the destroyed city and temple in Baruch's consciousness.
Baruch of the apocalypse is repeatedly overcome by Zion's desola-
tion (3:1-3;27 5:1, 6-7; 6:2; 9:2; 10:5-12:5; 35:1-4; 81:2). In his
parenesis, whenever he reiterates the promise of Zion's renewal, he
also instructs the people to never forget the distress of Jerusalem
(31:4 and 32:4; 44:5 and 7; 84:8 and 85:3b-4). He does not com-
mand an abandonment of grief.28
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58 THE JEWISH QUARTERLY REVIEW
You who have drunk the clarified wine, drink also from its dregs, the
judgment, indeed, of the Most High, who is no respecter of persons.
(13:8)29
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 59
promises God, "that I may more speedily punish the world at its
appointed time" (20:2). Judgment began with the house of God: the
time hastens for it to strike others.
God instructs Baruch to fast again. The fast gives rise to Baruch's
prayer for judgment to be accomplished hic et nunc, that "those who
have seen what befell us and our city" may see God's power, "for
you have called us a beloved people for your name's sake" (21:21).
The heavens are opened, and Baruch "sees," not only hears, as God
speaks to him (22: 1).32
The course of history, God assures Baruch, will come to a proper
conclusion: "Who starts on a journey and does not complete it?"
(22:3). "Or he who builds a house, can it be called a house, unless
it is provided with a roof and finished?" (22:8).33 "My redemption is
not as far away as before" (23:7).
Redemption will consist in judgment, the distribution of deserved
outcomes, "when the books will be opened in which are written the
sins of all those who have sinned, and the treasuries in which are
stored the righteous deeds of all those who were righteous" (24:1).
A period of tribulation will inaugurate the time of judgment (25;
27:2-28:2). Baruch is shocked by the unrelenting distress in store.
Does God care about incorruptible things alone (28:5)? Will the
whole earth become wrack and ruin (28:7)?
God replies, "I shall only protect those found in the Land at that
time" (29:2). 3 Nevertheless, times of tribulation do not represent
God's definitive will for the earth. A messianic era will ensue. The
earth's inhabitants will feed on the carcasses of Leviathan and Behe-
moth, on abundant fruits from the earth itself, and on manna from
heaven. Finally, the righteous of previous generations will be raised
from the dead. The souls of the wicked, on the other hand, upon
32 In 6:4-8:2, Baruch sees and hears angels at work; in 13:2-12, he hears the voice
of God, but it is not said that the heavens were opened, or that he "saw," as here in
22:1. Ever so subtly, the differences in phraseology mark revelatory progression.
33 The first and seventh of a set of seven questions posed to Baruch by God. Placed
at the beginning of the book's second dialogue cycle (21-43), God's seven questions
answer and correspond to Baruch's seven questions, placed at the beginning of the
book's first dialogue cycle (1-20).
34Cf. 71:1. According to 40:2, it will be the messiah who protects those in the
holy land, even as he defeats "the last ruler" in battle.
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60 THE JEWISH QUARTERLY REVIEW
seeing it, will waste away the more: they will know their perdition
has arrived (29:3-30:5).35
God emphatically cares about what happens to those who are cor-
ruptible. An unspecified number of generations will attain salvation
in the messianic era. The righteous of earlier generations, through
resurrection, will likewise attain salvation. The wicked alone are
excluded.
The land given to Israel is central to the fulfillment of God's prom-
ises. The closure of history will be marked by a reestablishment of
the land as a source of blessing. Salvation will not obtain outside of
it (29:2). A theme of Baruch's farewell address and parenetic letter
accords with this: the expectation of an ingathering in the last days
of those not in the land (77:6; 78:7).36
Equipped with insight into the future, Baruch instructs the people
(31:1-32:7). They are to grieve the loss of Jerusalem (31:4), but
also, to look forward to the day when "the building of Zion" will
be "renewed in glory" and "made perfect for evermore" (32:2, 4).37
Great will be "the trial when the Mighty One renews his creation"
(32:6). The concomitant promise of a restoration of Jerusalem and a
renewal of creation depends on a scenario already found in Scripture:
35The first of three sections to describe the messianic era. The other two are
39:1-40:3 and 72:1-74:4.
36 The return to the land in Jewish eschatological traditions of the Hellenistic and
Roman periods deserves a comprehensive investigation. On the land in the eschatol-
ogy of Jubilees, Testament of Moses, Biblical Antiquities of Pseudo-Philo, and Jew-
ish Antiquities of Josephus, see B. Halpern-Amaru, Rewriting the Bible: Land and
Covenant in Post-Biblical Jewish Literature (Valley Forge, 1994), pp. 48-54, 64-68,
92-94, 112-115, respectively.
37 "Made perfect for evermore" (Brockington), not "perfected into eternity" (Klijn):
the latter translation attempts to avoid the natural sense of the Syriac. That 32:4 looks
forward to a restoration of the earthly temple was recognized by Charles (APOT,
2:476) and Harnisch (Verhdngnis, p. 112, n. 1). Both were convinced that the verse
is incompatible with the other-worldly focus of other passages in 2 Baruch. Bogaert
suggests that 32:2-4 envisage a restoration of the temple on earth in the messianic
age (in v. 2) and its later replacement by a heavenly temple in the world to come (in
v. 4) (Apocalypse, 1:422-424). This interpretation is forced. Verses 2-3 are best
understood to reflect actual history (destruction of the first and second temples), and
v. 4, the traditional expectation of a final rebuilding of the temple in Jerusalem-as
Bogaert's recognition of identical phraseology in 32:4 and Rabbi Hiyya's temple say-
ing might have suggested (Apocalypse, 2:67-68). Murphy argues for a deemphasis
of the temple in 2 Baruch. He fails to give the passages most adverse to his thesis
(1:4; 6:9; 32:2-4; 44:5-7; 84:8 together with 85:3b-4) the attention they require
("The Temple in the Syriac Apocalypse of Baruch," JBL 106 [1987] 671-683).
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 61
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62 THE JEWISH QUARTERLY REVIEW
If you endure and persevere in the fear of him, and do not forget his
Torah, the time again will take a turn for the better for you, and you
will see the consolation of Zion. (44:7)40
and E. S. Frerichs [Chico, 1985], p. 307). It is impossible to square these claims with,
e.g., 11: 1-3; 13:2-12; 72:6; and 82:2. Charlesworth also plays down 4 Ezra's animos-
ity toward Rome (299-300). Recent study of Revelation contains a more adequate
appreciation of the this-worldly focus of apocalyptic. See A. Yarbro Collins, "The
Political Perspective of the Revelation to John," JBL 96 (1977) 241-256; 0. O'Dono-
van, "The Political Thought of the Book of Revelation," Tyndale Bulletin 37 (1986)
61-94; E. Schlisser-Fiorenza, Revelation: Vision of a Just World (Minneapolis, 1991).
40"You will see" (Brockington), not "they will participate in" (Klijn).
41 See Isa 40:1-11; 49:14-52: 10; 54; 60; 62; 65:17-66:24; Zech 1: 14-17; 2:5-9,
14-16; 8:1-23; 12:1-13:1; 14:1-21. Cf. Ezek47:1-12.
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 63
42For Charles, 44:7 and 44:8-15 have incompatible outlooks and are to be assigned
to different authors (APOT, 2:475-476). Harnisch and Murphy claim that 2 Baruch's
author reinterpreted the Zion hope in terms of the gift of the coming age or eternal
life therein (Verhdngnis, p. 210; Structure, p. 107, respectively). Charles, Harnisch,
and Murphy miss the complexity of 2 Baruch's eschatological hopes. They overlook
the possibility that 2 Baruch's author considered the surpassing restoration of Zion on
earth to be a necessary precondition for a transformation of the cosmos.
43 2 Baruch imagines the closure of history to be predetermined and dependent
on human initiative for its realization. Passages emphasizing the divine initiative in-
clude 21:8; 54:1; 82:2; 83:1. Controversy has always surrounded the question of
whether the "messianic vision" depends upon prior human acts for its fulfillment: the
majority view in Judaism has been that there is a fixed time for the messiah's coming,
regardless of man's deeds, but the people of Israel by obedience to Torah can hasten
the onset of redemption (E. Schweid, "Jewish Messianism: Metamorphoses of an Idea,"
in Essential Papers on Messianic Movements and Personalities in Jewish History,
ed. M. Saperstein [New York, 1992], pp. 63-64).
44Bultmann plays off "Israelite" and "rabbinic" conceptions, on the one hand,
against "the apocalyptic view" of divine intervention in history on the other. "Con-
ditional" upon human action is the way Bultmann describes the "Israelite" and "rab-
binic" conceptions of divine intervention in history; "deterministic" is the adjective
he uses for "the apocalyptic view" (History and Eschatology, pp. 30-31). In reality,
both "conditional" and "deterministic" conceptions of divine intervention, each within
certain limits, play a role in virtually all versions of Judaism. As if in jest of those
who wish to characterize apocalyptic as (particularly) deterministic, Deut 30:19-20,
the locus classicus of conditionalism, turns out to be the basis for 2 Baruch's final
exhortation (84:2).
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64 THE JEWISH QUARTERLY REVIEW
Baruch fasts and prays again. He asks that God have compassion
on Israel (48:18-24). Israel's collective destiny constitutes Baruch's
primary concern.
God assures Baruch that his prayer has been heard. Judgment, in-
deed, must claim its due. A time of terrible distress is yet to come
upon the earth. It will be better to be dead than alive (48:26-41).
Baruch marvels at the fate reserved for those who do not recognize
God as Creator and Lawgiver (48:42-47). God asks to leave aside
the fate of the wicked in order to inquire about the glory reserved for
the righteous (48:48-50). 4
When Baruch asks for details, God replies that there will be a gen-
eral resurrection of the dead. The earth will return the dead exactly
as it received them. Then God's judgment will be strong, and the
appearance of those found guilty will be transformed into startling
visions, whereas those found righteous will be changed into the
splendor of angels:
Those who have been saved by their works, whose hope has been in
the Torah. . . shall behold the world which is now invisible to them,
and time shall no longer age them. (51:7-9)
4 The phrase "And he answered and said to me," I suggest, dropped out at the be-
ginning of 48:48. For Charles, these verses are out of place (APOT, 2:507). Bogaert
rightly points out that they pave the way for the dialogue which follows (Apoca-
lypse, 2:91).
46The expression "ethical eschatology" is borrowed from A. Schweitzer (Das
Messianitdts- und Leidensgeheimnis: Eine Skizze des Lebens Jesu [Tubingen, 1956],
p. 28). Schweitzer used the expression to refer specifically to the eschatology of
Jesus. It is also a precise characterization of the expectations of final ethical closure
found generally in postbiblical Jewish literature. For a discussion of the individual's
responsibility in the current age according to 4 Ezra and 2 Baruch, see Harnisch, Ver-
hdngnis, pp. 142-240.
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 65
chose for themselves this time, whose issues are full of lamentations
and evils" (51:16). For them, history has no end.47
But history is more than corruptibility. It is the acquisition of iden-
tity through experience ("corporeal life"). History, if defined as iden-
tity, is something preserved and perfected in eternity-in the case of
the righteous. In the case of the wicked, history in the sense of iden-
tity deteriorates. This appears to be the most plausible way to unpack
the concept of resurrection together with the notion of "consistent-
with-history" transformations to follow.48
The dichotomization of humanity in 2 Baruch proceeds along an
ethical fault-line. This does not set 2 Baruch apart from the rest of
Jewish tradition. In both the Jewish and the Christian traditions,
ethical theory in general, and not just ethical eschatology, tends to
dichotomize. 49
Foreknowledge of the glory reserved for the righteous emboldens
Baruch to bid the righteous to rejoice in the suffering they endure at
the hands of their enemies. Expectations of their enemies' downfall
should not monopolize the people's attention. They are to prepare
themselves for the world to come (52:6-7). The suffering of the
present is bearable in light of the glory awaiting. The experience of
disproportionate deserts is rationalized by placing limits on its ex-
pected duration.
47 Absolute finality in the status of the wicked should not be taken for granted.
The clearest basis for supposing that the punishment of the wicked will not be eter-
nal is 13:10: "Therefore, they were once punished, that they might be forgiven."
"They" refers to the Israelites, but the principle that punishment paves the way for
forgiveness is probably to be understood as a universal one. Cf. Isa 19:23-24; Jer
48:47; Ezek 16:53-55.
48 Deserved consequences are the issue. On the logic of desert-claims, see G. Sher,
Desert. Studies in moral, political, and legal philosophy (Princeton, 1987). A list of
concepts essential to the ethical eschatology of 2 Baruch is derivable from Sher's dis-
cussion: the past extends its normative reach into the future (p. 176); conversely, a
future event may rectify an occurrence in the past (p. 178); a self is constituted in
particular by its history of moral agency (pp. 150-174); a wrongdoer's wrong confers
an unfair advantage on the wrongdoer: deserved punishment operates symmetrically
by inflicting a proportionate disadvantage on the wrongdoer (pp. 69-90); the pursuit
of virtue confers worth on an individual beyond what she or he would otherwise have
(pp. 132-149).
49 Dichotomization along ethical lines, and the problems it brings in its train, ch
acterize, for example, biblical wisdom literature (Proverbs, Job, Qohelet, a number
of "wisdom" psalms).
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66 THE JEWISH QUARTERLY REVIEW
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 67
After the signs have come which I have already spoken of to you, when
the nations are in tumult,52 and the time of my messiah is come, he
shall summon all the nations.... every nation which has not known53
Israel and which has not trodden down the seed of Israel will live....
some out of all the nations will become subject54 to your people. All
those who ruled over you, or exploited55 you, will be delivered up to
the sword. And when he has brought low everything that is in the
world, and has sat down in peace forever on the throne of his kingdom,
then joy will be revealed, and rest will appear.... Nobody will again
die untimely, nor will any adversity take place suddenly. Condemna-
tions and accusations and contentions, revenge and murder and pas-
sion and zeal and hatred ... will be uprooted.... Wild beasts will come
from the wood and serve men.... Women will no longer have pain
when they bear ... the reapers will not become tired.... For that time
is the end of that which is corruptible, and the beginning of that which
is incorruptible.... These are the last bright waters which come after
the last black waters. (72:2-74:4)
52 "Are in tumult" (cf. Brockington), not "are moved" (Klijn). The phrase con-
tains a metaleptic echo of Psalm 2.
53 "Known" (Syriac, Klijn), not "exploited" (Brockington). It is unnecessary to see
an instance here of mistranslation from the Greek to the Syriac, or from the Hebrew
to the Greek, as Brockington does (see Bogaert, Apocalypse, 2:127-128).
54"Will become subject" Brockington); not "have become subject" (Klijn).
55 "Exploited" (Brockington), not "known" (Syriac, Klijn). Here an instance of
mistranslation seems likely.
56 In 4 Ezra, a locus of the combination of particular and universal concerns is the
vision of a surpassingly restored Jerusalem, either in coordination with a vision of
the messianic age (7:26-28; 13:33-38), or with a description of the transcendent
glory reserved for the righteous (8:51-54), or on its own (10:25-28). In Revelation,
following the reign of the messiah and his saints over the nations (20:1-6), victory
over the same nations and Satan himself (20:7-10), and universal judgment (20:11-
15), there is a vision of a new earth and a new Jerusalem (21:1-2), where there will
be a tree of life whose leaves "are for the healing of the nations" (22:2). Positive
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68 THE JEWISH QUARTERLY REVIEW
If, then, you direct your ways aright, you will not go as your brothers
went, but they shall come to you. (77:6)59
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 69
The people's request that Baruch write "a teaching-letter and a roll
of hope" to the Jews in diaspora follows naturally (77:12). The letter
begins with a call for those of the diaspora to reflect on their exile as
being just punishment for their prior errors. If they do so, they will
avoid definitive condemnation and "receive a hope which is eternal"
(78:6). If they purge themselves of their errors, God "will assemble
all those now dispersed" (78:7). The paraclesis describes two escha-
tological vectors: other-worldly and this-worldly. The two receive
equal prominence.
The letter concludes with an extensive word of consolation (81-
85). Baruch relates that in response to his mourning for Zion, God
gave him knowledge of "the mysteries of the times." Baruch now
writes, that those who read might find courage in the midst of trib-
ulations (81:1-82: 1).
The consolation begins with the prediction that "our Creator will
surely avenge us on all our enemies" (82:2).60 The collective-historical
destinies of the nations and the destinies prepared in the world to
come for individuals are treated together in the parenesis following.
In the midst of tribulations which have engulfed all Jews without dis-
tinction, consolation derives from the fact that "everything will come
to judgment" (83:7). Baruch admonishes his readers to "prepare your-
selves for what you have believed" (83:8).
The law of entropy at work in the world brings all things to de-
struction. Pride and luxury and deceit turn into their opposites. If
these things are already happening, how much more will all things
receive definitive judgment (83:9-23). The time and place of judg-
ment, this-worldly or other-worldly, is not the point. The certainty of
its realization is the point.
Baruch bids his readers remember the two ways which Moses once
set before them (Deut 30:15-20). The land-centered eschatology of
Moses' original challenge is maintained in Baruch's paraphrase of it:
If you transgress the law, you will be dispersed. But if you keep it,
you will be planted. (84:2)
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70 THE JEWISH QUARTERLY REVIEW
They were dispersed because they cast the law away. But now, "if
we direct and dispose our hearts" to "remember[ing] Zion and the
law and the holy land," "we shall receive everything we lost many
times over" (85:4; 84:8; 85:4).61
What it will mean to receive "everything" lost many times over is
clarified by attention to context and comparison with other passages.
"Zion has been taken away from us" (85:3); they shall receive it back
again, "gloriously renewed" (32:4). "We have left our land" (85:3);
they will return (78:7) and be planted (84:2) when the land again has
"mercy on its own" and "protect[s] its inhabitants" with the coming
of the messiah (71:2); health will then descend as dew, illness will
vanish, and joy encompass the earth (73:2). In this sense, Baruch
summarizes:
That which we lost was subject to corruption, that which we will receive
is incorruptible.... Let us prepare ourselves that we may possess and
not be possessed, that we may hope and not be put to shame, that we
may have rest with our fathers and not be in torment with our enemies.
(85:5, 9)
There is one law by One, one world, and an end for all those found
therein. Then he will restore to life those whom he is able to forgive,
and destroy those sullied by their sins. (85:14-15)62
61 On the basis of similar phrases in 32:1; 46:5; and 77:6, Harnisch correctly in-
terpreted the phrase "direct and dispose our hearts" as referring to obedience to the
law, though he missed the connection between 84:8 and 85:4 (Verhaingnis, p. 216).
62 "Restore to life" or "make alive again" (Klijn) fits the context better than "pre-
serve" (Brockington).
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 71
The future of those whom God will be unable to forgive will involve
the destruction of their identities.
CONCLUDING OBSERVATIONS
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72 THE JEWISH QUARTERLY REVIEW
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 73
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74 THE JEWISH QUARTERLY REVIEW
rule. All three apocalypses predict Rome's undoing by divine fiat. See P. Bogaert, "La
ruine de Jerusalem et les apocalypses juives apres 70," in Apocalypses et theologie de
l'esperance, ed. L. Monloubou (Paris, 1977), pp. 123-141; idem, "Les apocalypses
contemporains de Baruch, d'Esdras et de Jean," in LApocalypsejohannique et lApoc-
alyptique dans le Nouveau Testament, ed. J. Lambrecht (Leuven, 1980), pp. 47-68.
For a comprehensive discussion of intellectual and spiritual resistance to the Roman
Empire, see H. Fuchs, Der geistige Widerstand gegen Rom in der antiken Welt (Berlin,
1964). For Jewish attitudes to Roman rule, see G. Stemberger, Die romische Herr-
schaft im Urteil der Juden (Darmstadt, 1983). For Christian attitudes, see G. Krodel,
"Rome, Early Christian Attitudes Toward," IDB Supplementary Volume (Nashville,
1976), pp. 756-758; L. C. H. Alexander, "Rome, Early Christian Attitudes To," Anchor
Bible Dictionary (New York, 1992), 5:835-839.
684 Ezra and Revelation, like 2 Baruch, contain the following expectations: (1) A
time of birth-pangs at the dawn of the end of the age: 4 Ezra 5:1-12; 6:20-24; 9:3;
13:29-32; Rev 6:1-17; 8:6-9:19; 16:1-18:24; (2) Survivors of the eschatological
woes: 4 Ezra 6:25; 7:27; 9:7-8; 12:34; 13:16, 19, 26, 48-49; Rev 7:1-17; 14:1-5;
(3) A messianic era: 4 Ezra 7:28-29; 11:37-12:3, 31-34; 13:3-13, 25-52; 14:9; Rev
11: 15; 12: 10; 19:11-21; 20:1-15; (4) A day of universal judgment: 4 Ezra 4:35-37;
5:41-45; 7:33-44; Rev 20:11-15; (5) A dichotomization of the ultimate fate of the
righteous and the wicked: 4 Ezra 7:36, 123-124; 8:55-60; Rev 21:1-8, 24-27;
22:1-5. As in 2 Baruch, faithfulness to Torah, or God's commandment and the testi-
mony of Jesus (martyrdom), is commanded for the present age: 4 Ezra 3:36; 7:21-24,
45, 72, 89; 8:56; Rev 12:11; 14:12. A thorough synoptic study of 4 Ezra, 2 Baruch,
and Revelation remains to be undertaken.
69 On the hope of a return of history in apocalyptic, see L. H. Silberman, "Apoca-
lyptic Revisited: Reflections on the Thought of Albert Schweitzer," JAAR 44 (1976)
489-501. The return is often conceptualized in terms of a messianic era. See Ap-
pendix B, below. Belief in God's providence as foundational in apocalyptic has not
received due attention. As T. W. Manson suggested, "apocalyptic is an attempt to
rationalize and systematize the predictive side of Prophecy as one side of the provi-
dential ordering of the Universe. The other side of the systematising process of the
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 75
scribal treatment of the Law leads to the codification of the Mishnah" ("Some Reflec-
tions on Apocalyptic," in Aux sources de la tradition chr6tienne: Melanges offerts a
M. Maurice Goguel [Neuchatel, 1950], p. 142). Manson's remark finds confirmation
in 2 Baruch's description of the body of knowledge revealed to Moses: "the prin-
ciples of laws and the consummation of time" figure as a pair and in the most prom-
inent position (59:4-11). Law and the consummation of history are understood as
twin gifts of the selfsame providence of God. Both were revealed to the founder of
the faith.
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76 THE JEWISH QUARTERLY REVIEW
APPENDIX A
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 77
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78 THE JEWISH QUARTERLY REVIEW
APPENDIX B
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SUMMING UP OF HISTORY IN 2 BARUCH-HOBBINS 79
ing of Rome and the rule of 'the saints of the Most High.' In these
broad terms the way the Redeemer is presented responds to the major
concern of the first part of the book. There will be a vindication of
Israel and a redress of the balance" (Fourth Ezra, p. 213).
It remains a common practice to allegorize away the expectation
of a messianic millennium in Revelation. See R. Brown, An Intro-
duction to the New Testament (New York, 1997), pp. 800-802. Ex-
pectations of consummation on earth of the collective history of the
Jewish people are widespread in the New Testament (Matt 19:27-
29; Acts 1:6-8; Rom 11:24-27), a fact Brown fails to mention. In
Rev 20:1-10, these expectations are applied to the Christian col-
lectivity. Brown claims we may see "the expectation of a first divine
intervention to establish a kingdom or ideal time in this world and
of a second divine intervention to replace the temporal world by the
eternal ... simply as symbolic ways of predicting divine victory over
evil forces that are an obstacle to God's kingdom or rule over the
whole world" (p. 801). Such a hermeneutical move may have valid-
ity in some theological traditions. It is hardly a plausible historical-
critical conclusion about the originally intended content of the texts
in question.
In 2 Baruch, 4 Ezra, and Revelation, with the reign of the messiah,
the history and destiny of the people of God come to fruition, by no
means a minor detail, or a mere prelude to something else. 2 Baruch,
4 Ezra, and Revelation locate redemption both "on the stage of
history ... within the community" and in "the spiritual and unseen
realm" (the phrases in quotation marks are derived from a seminal
essay of Gershom Scholem, The Messianic Idea in Judaism and
Other Essays on Jewish Spirituality [New York, 1971], p. 1). What
Scholem pulled apart and assigned to Judaism on the one hand, and
Christianity on the other, must instead be held together, so as to do
justice to the complexity of both religious traditions.
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