I. Messianic Speculations of Syriac Apocalypse of Baruch

The Syriac Apocalypse of Baruch, or Second Baruch, written in the latter half of the first century A.D., was a composite work which evidently made use of a number of independent writings belonging to various dates between A.D. 50 and 90, and was therefore contemporaneous with the bulk of the New Testament writings. ^{1Charles, The Apocrypha and Pseudepigrapha, vol. 2, p. 470.} It is an apology and defense of Judaism, and offers a clear example of the arguments and understandings which prevailed in Judaism in the latter half of the first century.PFF1 283.2

The work was translated into Syriac from Greek, and only a few fragments are left from the original Hebrew, with numerous phrases from the Greek translation. But the Syriac version is preserved entire in a sixth-century manuscript. This Apocalypse of Baruch bears so strong a relationship to Second Esdras, or Fourth Ezra, that some have assumed their identity. But the pronounced divergences forbid such a view. There is also a Greek Apocalypse of Baruch, which is of later origin, and evidently had a Christian redactor. But we are here dealing only with the Syriac version. These are its leading features:PFF1 283.3

1. DEATH, SIN, AND RESURRECTION

The writer adheres to the older Jewish view that the dead are asleep. “For there have been many years like those that are desolate from the days of Abraham and Isaac and Jacob, and of all those who are like them, who sleep in the earth.” Apoc. Bar. 21:24.PFF1 284.1

The anticipated resurrection will take place only after the decreed numbers of persons have lived on this earth.PFF1 284.2

“Because when Adam sinned and death was decreed against those who should be born, then the multitude of those who should be born was numbered, and for that number a place was prepared where the living might dwell and the dead might be guarded. Before therefore the number aforesaid is fulfilled, the creature will not live again, and Sheol will receive the dead.” Apoc. Bar. 23:4, 5.PFF1 284.3

Death came through sin, but not by inherited sin from Adam, but by individually acquired sin in like manner as Adam.PFF1 284.4

“Each brings life or death upon himself. For though Adam first sinned and brought untimely death upon all, yet for those who were born from him each one of them has prepared for his own soul torment to come, and again each one of them has chosen for himself glories to come.” Apoc. Bar. 54:15.PFF1 284.5

“Adam is therefore not the cause. Save only for his own soul, but each of us has been the Adam of his own soul.” Verse 19.PFF1 284.6

2. VIVID EXPECTATION OF JUDGMENT SCENES

Baruch’s Eschatological picture is very explicit, including the judgment (chapter 24), the abandonment of all hope because of the severe tribulations (chapter 25), and the twelve woes (chapter 27) which will sweep over the world. These are enumerated (the text of the seventh is wanting): the beginning o£ commotions, the slaying of the great ones, the fall of many by death, the sending of the sword, famine, earthquakes and terrors, multitudes of specters and attacks of the Shedim, the fall of fire, rapine and oppression, wickedness and unchastity, and the twelfth, all the former mingled together.PFF1 284.7

In chapter 28, verse 2 there is an enigmatic time element: “For the measure and reckoning of that time are two parts a week of seven weeks.” On this passage Charles remarks, “Interpretation seems impossible.” ^{2Ibid., vol. 2, p. 497.}PFF1 285.1

3. MESSIANIC HOPE AND MILLENMAL EXPECTATIOX

Distress and destruction are expected to be world wide. God will protect those only who are living in this land, that is, the Holy Land. (Apoc. Bar. 20:1, 2.) When all this has come to pass, the Messiah will begin to be revealed. Behemoth and Leviathan will come out of the sea and will become food for all that are left. The earth will become extremely fertile during this period—every vine is to have a thousand branches, every branch produce a thousand clusters, and every cluster a thousand grapes. Winds will be filled with aromatic fragrance, and manna will again descend from heaven.PFF1 285.2

In chapter 30 we are told that when this Messianic kingdom has completed its appointed time, then He will return in glory. Thereupon “all who have fallen asleep in hope of Him shall rise again.” The preserved number of souls of the righteous will all be gathered in a moment and will rejoice together, not grieving that one had to wait longer than another for the full consummation of the times. But the souls of the wicked will be grieved that the time of their torment and perdition has arrived.PFF1 285.3

Here we have, in essence, the already full-grown millennialist teachings. The only element lacking is the exact time feature; but even that could be supplied by the Slavonic Enoch, with its thousand-year period.PFF1 285.4