The Letter of Jeremiah
Baruch ch 6
Name and Authorship
The work claims to be a copy of a letter written by the prophet Jeremiah for Judeans about to be exiled to Babylonia in 597 bce. Except for the opening verses, however, the Letter never gives the impression that the siege of Jerusalem and the Babylonian exile are imminent. Moreover, it draws on the book of Jeremiah and other scriptural texts (see next sections). The Letter was probably written much later and attributed to Jeremiah, perhaps inspired by the account in Jer 29 of Jeremiah writing to the exilic community.
Canonical Status and Location in Canon
The Letter is not part of the Jewish or Protestant canons. In the Roman Catholic and Orthodox traditions it is deuterocanonical. Major Greek Septuagint manuscripts, such as Vaticanus (fourth century ce) and Alexandrinus (fifth century ce), treat the Letter as a distinct work placed between Lamentations and Ezekiel. The Latin Vulgate, which is prominent in the Roman Catholic tradition, considers the text the sixth chapter of Baruch. The Letter appears in the NRSV as an independent book because it differs markedly from Baruch in terms of style and content; there is no strong evidence that it was originally part of Baruch (but see also note a on next page).
Date of Composition
Although the Letter purports to have been sent in the early sixth century bce, many scholars date the Letter to the Hellenistic period. The reference in v. 3 to an exile lasting seven generations (280 years) could, if taken literally, indicate that the text was written in 317 bce, but “seven generations” should probably be understood symbolically. A fragment of a Greek papyrus from Cave 7 of Qumran (7Q2) contains a portion of Let Jer 43–44, indicating that the work was written before 100 bce.
Literary History, Structure, and Contents
The oldest surviving manuscripts of the Letter are in Greek. There are indications that it was originally written in Hebrew or Aramaic and then translated into Greek (see 12n. and 72n.).
After a historical introduction (vv. 1–7), the body of the composition consists of ten warnings about idolatry. Each unit ends with a refrain that idols are not gods and/or that they should not be feared (vv. 16,23,29,40,44,52,56,65,69,72).
Interpretation
The Letter of Jeremiah warns Jews to avoid pagan religion and asserts that idols are false gods that have no power. Since the veneration of idols was widespread, the text would have had relevance not only to Jewish exiles living in Babylon but to Jews throughout the ancient world. The work is influenced by biblical condemnations of idolatry such as Deut 4.27–28; Isa 44.9–20; Pss 115.3–8; 135.15–18; cf. Wis 13–15. The Letter relies upon and expands Jer 10.1–11. Despite the identification of the composition as a letter, inspired by the prophet's epistle to the exiles in Jer 29, the work does not belong to the genre of ancient letters and is better classified as a homily or sermon. The homiletical style of the Letter, with its vivid imagery, repeated refrains, reliance on formulaic biblical denunciations of idolatry, and sarcastic humor is intended to reinforce beliefs and values already held by its Jewish audience. The author shows no sympathy for pagan customs.
Matthew Goff
6
a A copy of a letter that Jeremiah sent to those who were to be taken to Babylon as exiles by the king of the Babylonians, to give them the message that God had commanded him.
2Because of the sins that you have committed before God, you will be taken to Babylon as exiles by Nebuchadnezzar, king of the Babylonians. 3Therefore when you have come to Babylon you will remain there for many years, for a long time, up to seven generations; after that I will bring you away from there in peace. 4Now in Babylon you will see gods made of silver and gold and wood, which people carry on their shoulders, and which cause the heathen to fear. 5So beware of becoming at all like the foreigners or of letting fear for these godsb possess you 6when you see the multitude before and behind them worshiping them. But say in your heart, “It is you, O Lord, whom we must worship.” 7For my angel is with you, and he is watching over your lives.
8Their tongues are smoothed by the carpenter, and they themselves are overlaid with gold and silver; but they are false and cannot speak. 9Peoplec take gold and make crowns for the heads of their gods, as they might for a girl who loves ornaments. 10Sometimes the priests secretly take gold and silver from their gods and spend it on themselves, 11or even give some of it to the prostitutes on the terrace. They deck their godsd out with garments like human beings—these gods of silver and gold and wood 12that cannot save themselves from rust and corrosion. When they have been dressed in purple robes, 13their faces are wiped because of the dust from the temple, which is thick upon them. 14One of them holds a scepter, like a district judge, but is unable to destroy anyone who offends it. 15Another has a dagger in its right hand, and an ax, but cannot defend itself from war and robbers. 16From this it is evident that they are not gods; so do not fear them.
17For just as someone's dish is useless when it is broken, 18so are their gods when they have been set up in the temples. Their eyes are full of the dust raised by the feet of those who enter. And just as the gates are shut on every side against anyone who has offended a king, as though under sentence of death, so the priests make their temples secure with doors and locks and bars, in order that they may not be plundered by robbers. 19They light more lamps for them than they light for themselves, though their godse can see none of them. 20They aref just like a beam of the temple, but their hearts, it is said, are eaten away when crawling creatures from the earth devour them and their robes. They do not notice 21when their faces have been blackened by the smoke of the temple. 22Bats, swallows, and birds alight on their bodies and heads; and so do cats. 23From this you will know that they are not gods; so do not fear them.
24As for the gold that they wear for beauty—ita will not shine unless someone wipes off the tarnish; for even when they were being cast, they did not feel it. 25They are bought without regard to cost, but there is no breath in them. 26Having no feet, they are carried on the shoulders of others, revealing to humankind their worthlessness. And those who serve them are put to shame 27because, if any of these gods fallsb to the ground, they themselves must pick it up. If anyone sets it upright, it cannot move itself; and if it is tipped over, it cannot straighten itself. Gifts are placed before them just as before the dead. 28The priests sell the sacrifices that are offered to these godsc and use the money themselves. Likewise their wives preserve some of the meatd with salt, but give none to the poor or helpless. 29Sacrifices to them may even be touched by women in their periods or at childbirth. Since you know by these things that they are not gods, do not fear them.
30For how can they be called gods? Women serve meals for gods of silver and gold and wood; 31and in their temples the priests sit with their clothes torn, their heads and beards shaved, and their heads uncovered. 32They howl and shout before their gods as some do at a funeral banquet. 33The priests take some of the clothing of their godse to clothe their wives and children. 34Whether one does evil to them or good, they will not be able to repay it. They cannot set up a king or depose one. 35Likewise they are not able to give either wealth or money; if one makes a vow to them and does not keep it, they will not require it. 36They cannot save anyone from death or rescue the weak from the strong. 37They cannot restore sight to the blind; they cannot rescue one who is in distress. 38They cannot take pity on a widow or do good to an orphan. 39These things that are made of wood and overlaid with gold and silver are like stones from the mountain, and those who serve them will be put to shame. 40Why then must anyone think that they are gods, or call them gods?
Besides, even the Chaldeans themselves dishonor them; for when they see someone who cannot speak, they bring Bel and pray that the mute may speak, as though Belf were able to understand! 41Yet they themselves cannot perceive this and abandon them, for they have no sense. 42And the women, with cords around them, sit along the passageways, burning bran for incense. 43When one of them is led off by one of the passers-by and is taken to bed by him, she derides the woman next to her, because she was not as attractive as herself and her cord was not broken. 44Whatever is done for these idolsa is false. Why then must anyone think that they are gods, or call them gods?
45They are made by carpenters and goldsmiths; they can be nothing but what the artisans wish them to be. 46Those who make them will certainly not live very long themselves; 47how then can the things that are made by them be gods? They have left only lies and reproach for those who come after. 48For when war or calamity comes upon them, the priests consult together as to where they can hide themselves and their gods.a49How then can one fail to see that these are not gods, for they cannot save themselves from war or calamity? 50Since they are made of wood and overlaid with gold and silver, it will afterward be known that they are false. 51It will be manifest to all the nations and kings that they are not gods but the work of human hands, and that there is no work of God in them. 52Who then can fail to know that they are not gods?b
53For they cannot set up a king over a country or give rain to people. 54They cannot judge their own cause or deliver one who is wronged, for they have no power; 55they are like crows between heaven and earth. When fire breaks out in a temple of wooden gods overlaid with gold or silver, their priests will flee and escape, but the godsc will be burned up like timbers. 56Besides, they can offer no resistance to king or enemy. Why then must anyone admit or think that they are gods?
57Gods made of wood and overlaid with silver and gold are unable to save themselves from thieves or robbers. 58Anyone who can will strip them of their gold and silver and of the robes they wear, and go off with this booty, and they will not be able to help themselves. 59So it is better to be a king who shows his courage, or a household utensil that serves its owner's need, than to be these false gods; better even the door of a house that protects its contents, than these false gods; better also a wooden pillar in a palace, than these false gods.
60For sun and moon and stars are bright, and when sent to do a service, they are obedient. 61So also the lightning, when it flashes, is widely seen; and the wind likewise blows in every land. 62When God commands the clouds to go over the whole world, they carry out his command. 63And the fire sent from above to consume mountains and woods does what it is ordered. But these idolsd are not to be compared with them in appearance or power. 64Therefore one must not think that they are gods, nor call them gods, for they are not able either to decide a case or to do good to anyone. 65Since you know then that they are not gods, do not fear them.
66They can neither curse nor bless kings; 67they cannot show signs in the heavens for the nations, or shine like the sun or give light like the moon. 68The wild animals are better than they are, for they can flee to shelter and help themselves. 69So we have no evidence whatever that they are gods; therefore do not fear them.
70Like a scarecrow in a cucumber bed, which guards nothing, so are their gods of wood, overlaid with gold and silver. 71In the same way, their gods of wood, overlaid with gold and silver, are like a thornbush in a garden on which every bird perches; or like a corpse thrown out in the darkness. 72From the purple and linena that rot upon them you will know that they are not gods; and they will finally be consumed themselves, and be a reproach in the land. 73Better, therefore, is someone upright who has no idols; such a person will be far above reproach.