xlv.

"Thy life will I give unto thee for a prey."—Jer. xlv. 5.

The editors of the versions and of the Hebrew text of the Old Testament have assigned a separate chapter to this short utterance concerning Baruch; thus paying an unconscious tribute to the worth and importance of Jeremiah's disciple and secretary, who was the first to bear the familiar Jewish name, which in its Latinised form of Benedict has been a favourite with saints and popes. Probably few who read of these great ascetics and ecclesiastics give a thought to the earliest recorded Baruch, nor can we suppose that Christian Benedicts have been named after him. One thing they may all have in common: either their own faith or that of their parents ventured to bestow upon a "man born unto trouble as the sparks fly upward" the epithet "Blessed." We can scarcely suppose that the life of any Baruch or Benedict has run so smoothly as to prevent him or his friends from feeling that such faith has not been outwardly justified and that the name suggested an unkind satire. Certainly Jeremiah's disciple, like his namesake Baruch Spinoza, had to recognise his blessings disguised as distress and persecution.

Baruch ben Neriah is said by Josephus[58] to have belonged to a most distinguished family, and to have been exceedingly well educated in his native language. These statements are perhaps legitimate deductions from the information supplied by our book. His title "scribe"[59] and his position as Jeremiah's secretary imply that he possessed the best culture of his time; and we are told in li. 59 that Seraiah ben Neriah, who must be Baruch's brother, was chief chamberlain (R.V.) to Zedekiah. According to the Old Latin Version of the Apocryphal Book of Baruch (i. 1) he was of the tribe of Simeon, a statement by no means improbable in view of the close connection between Judah and Simeon, but needing the support of some better authority.

Baruch's relation to Jeremiah is not expressly defined, but it is clearly indicated in the various narratives in which he is referred to. We find him in constant attendance upon the prophet, acting both as his "scribe," or secretary, and as his mouthpiece. The relation was that of Joshua to Moses, of Elisha to Elijah, of Gehazi to Elisha, of Mark to Paul and Barnabas, and of Timothy to Paul. It is described in the case of Joshua and Mark by the term "minister," while Elisha is characterised as having "poured water on the hands of Elijah." The "minister" was at once personal attendant, disciple, representative, and possible successor of the prophet. The position has its analogue in the service of the squire to the mediÆval knight, and in that of an unpaid private secretary to a modern cabinet minister. Squires expected to become knights, and private secretaries hope for a seat in future cabinets. Another less perfect parallel is the relation of the members of a German theological "seminar" to their professor.

Baruch is first[60] introduced to us in the narrative concerning the roll. He appears as Jeremiah's amanuensis and representative, and is entrusted with the dangerous and honourable task of publishing his prophecies to the people in the Temple. Not long before, similar utterances had almost cost the master his life, so that the disciple showed high courage and devotion in undertaking such a commission. He was called to share with his master at once the same cup of persecution—and the same Divine protection.

We next hear of Baruch in connection with the symbolic purchase of the field at Anathoth.[61] He seems to have been attending on Jeremiah during his imprisonment in the court of the guard, and the documents containing the evidence of the purchase were entrusted to his care. Baruch's presence in the court of the guard does not necessarily imply that he was himself a prisoner. The whole incident shows that Jeremiah's friends had free access to him; and Baruch probably not only attended to his master's wants in prison, but also was his channel of communication with the outside world.

We are nowhere told that Baruch himself was either beaten or imprisoned, but it is not improbable that he shared Jeremiah's fortunes even to these extremities. We next hear of him as carried down to Egypt[62] with Jeremiah, when the Jewish refugees fled thither after the murder of Gedaliah. Apparently he had remained with Jeremiah throughout the whole interval, had continued to minister to him during his imprisonment, and had been among the crowd of Jewish captives whom Nebuchadnezzar found at Ramah. Josephus probably makes a similar conjecture[63] in telling us that, when Jeremiah was released and placed under the protection of Gedaliah at Mizpah, he asked and obtained from Nebuzaradan the liberty of his disciple Baruch. At any rate Baruch shared with his master the transient hope and bitter disappointment of this period; he supported him in dissuading the remnant of Jews from fleeing into Egypt, and was also compelled to share their flight. According to a tradition recorded by Jerome, Baruch and Jeremiah died in Egypt. But the Apocryphal Book of Baruch places him at Babylon, whither another tradition takes him after the death of Jeremiah in Egypt.[64] These legends are probably mere attempts of wistful imagination to supply unwelcome blanks in history.

It has often been supposed that our present Book of Jeremiah, in some stage of its formation, was edited or compiled by Baruch, and that this book may be ranked with biographies—like Stanley's Life of Arnold—of great teachers by their old disciples. He was certainly the amanuensis of the roll, which must have been the most valuable authority for any editor of Jeremiah's prophecies. And the amanuensis might very easily become the editor. If an edition of the book was compiled in Jeremiah's lifetime, we should naturally expect him to use Baruch's assistance; if it first took shape after the prophet's death, and if Baruch survived, no one would be better able to compile the "Life and Works of Jeremiah" than his favourite and faithful disciple. The personal prophecy about Baruch does not occur in its proper place in connection with the episode of the roll, but is appended at the end of the prophecies,[65] possibly as a kind of subscription on the part of the editor. These data do not constitute absolute proof, but they afford strong probability that Baruch compiled a book, which was substantially our Jeremiah. The evidence is similar in character to, but much more conclusive than, that adduced for the authorship of the Epistle to the Hebrews by Apollos.

Almost the final reference to Baruch suggests another aspect of his relation to Jeremiah. The Jewish captains accused him of unduly influencing his master against Egypt and in favour of Chaldea. Whatever truth there may have been in this particular charge, we gather that popular opinion credited Baruch with considerable influence over Jeremiah, and probably popular opinion was not far wrong. Nothing said about Baruch suggests any vein of weakness in his character, such as Paul evidently recognised in Timothy. His few appearances upon the scene rather leave the impression of strength and self-reliance, perhaps even self-assertion. If we knew more about him, possibly indeed if any one else had compiled these "Memorabilia," we might discover that much in Jeremiah's policy and teaching was due to Baruch, and that the master leaned somewhat heavily upon the sympathy of the disciple. The qualities that make a successful man of action do not always exempt their possessor from being directed or even controlled by his followers. It would be interesting to discover how much of Luther is Melanchthon. Of many a great minister, his secretaries and subordinates might say safely, in private, Cujus pars magna fuimus.

The short prophecy which has furnished a text for this chapter shows that Jeremiah was not unaware of Baruch's tendency to self-assertion, and even felt that sometimes it required a check. Apparently chapter xlv. once formed the immediate continuation of chapter xxxvi., the narrative of the incident of the roll. It was "the word spoken by Jeremiah the prophet to Baruch ben Neriah, when he wrote these words in a book at the dictation of Jeremiah in the fourth year of Jehoiakim." The reference evidently is to xxxvi. 32, where we are told that Baruch wrote, at Jeremiah's dictation, all the words of the book that had been burnt, and many like words.

Clearly Baruch had not received Jeremiah's message as to the sin and ruin of Judah without strong protest. It was as distasteful to him as to all patriotic Jews and even to Jeremiah himself. Baruch had not yet been able to accept this heavy burden or to look beyond to the brighter promise of the future. He broke out into bitter complaint: "Woe is me now! for Jehovah hath added sorrow to my pain; I am weary with my groaning, and find no rest."[66] Strong as these words are, they are surpassed by many of Jeremiah's complaints to Jehovah, and doubtless even now they found an echo in the prophet's heart. Human impatience of suffering revolts desperately against the conviction that calamity is inevitable; hope whispers that some unforeseen Providence will yet disperse the storm-clouds, and the portents of ruin will dissolve like some evil dream. Jeremiah had, now as always, the harsh, unwelcome task of compelling himself and his fellows to face the sad and appalling reality. "Thus saith Jehovah, Behold, I am breaking down that which I built, I am plucking up that which I planted."[67] This was his familiar message concerning Judah, but he had also a special word for Baruch: "And as for thee, dost thou seek great things for thyself?" What "great things" could a devout and patriotic Jew, a disciple of Jeremiah, seek for himself in those disastrous times? The answer is at once suggested by the renewed prediction of doom. Baruch, in spite of his master's teaching, had still ventured to look for better things, and had perhaps fancied that he might succeed where Jeremiah had failed and might become the mediator who should reconcile Israel to Jehovah. He may have thought that Jeremiah's threats and entreaties had prepared the way for some message of reconciliation. Gemariah ben Shaphan and other princes had been greatly moved when Baruch read the roll. Might not their emotion be an earnest of the repentance of the people? If he could carry on his master's work to a more blessed issue than the master himself had dared to hope, would not this be a "great thing" indeed? We gather from the tone of the chapter that Baruch's aspirations were unduly tinged with personal ambition. While kings, priests, and prophets were sinking into a common ruin from which even the most devoted servants of Jehovah would not escape, Baruch was indulging himself in visions of the honour to be obtained from a glorious mission, successfully accomplished. Jeremiah reminds him that he will have to take his share in the common misery. Instead of setting his heart upon "great things" which are not according to the Divine purpose, he must be prepared to endure with resignation the evil which Jehovah "is bringing upon all flesh." Yet there is a word of comfort and promise: "I will give thee thy life for a prey in all places whither thou goest." Baruch was to be protected from violent or premature death.

According to Renan,[68] this boon was flung to Baruch half-contemptuously, in order to silence his unworthy and unseasonable importunity:—

"Dans une catastrophe qui va englober l'humanitÉ tout entiÈre, il est beau de venir rÉclamer de petites faveurs d'exception! Baruch aura la vie sauve partout oÙ il ira; qu'il s'en contente!"

We prefer a more generous interpretation. To a selfish man, unless indeed he clung to bare life in craven terror or mere animal tenacity, such an existence as Baruch was promised would have seemed no boon at all. Imprisonment in a besieged and starving city, captivity and exile, his fellow-countrymen's ill-will and resentment from first to last—these experiences would be hard to recognise as privileges bestowed by Jehovah. Had Baruch been wholly self-centred, he might well have craved death instead, like Job, nay, like Jeremiah himself. But life meant for him continued ministry to his master, the high privilege of supporting him in his witness to Jehovah. If, as seems almost certain, we owe to Baruch the preservation of Jeremiah's prophecies, then indeed the life that was given him for a prey must have been precious to him as the devoted servant of God. Humanly speaking, the future of revealed religion and of Christianity depended on the survival of Jeremiah's teaching, and this hung upon the frail thread of Baruch's life. After all, Baruch was destined to achieve "great things," even though not those which he sought after; and as no editor's name is prefixed to our book, he cannot be accused of self-seeking. So too for every faithful disciple, his life, even if given for a prey, even if spent in sorrow, poverty, and pain, is still a Divine gift, because nothing can spoil its opportunity of ministering to men and glorifying God, even if only by patient endurance of suffering.

We may venture on a wider application of the promise, "Thy life shall be given thee for a prey." Life is not merely continued existence in the body: life has come to mean spirit and character, so that Christ could say, "He that loseth his life for My sake shall find it." In this sense the loyal servant of God wins as his prey, out of all painful experiences, a fuller and nobler life. Other rewards may come in due season, but this is the most certain and the most sufficient. For Baruch, constant devotion to a hated and persecuted master, uncompromising utterance of unpopular truth, had their chief issue in the redemption of his own inward life.