This commentary by Joseph Knabenbauer (1835–1914), a Jesuit biblical scholar, provides a detailed verse-by-verse exegesis of Baruch 3:1–4:4, drawing upon patristic sources, Hebrew and Greek textual analysis, and the interpretations of earlier Catholic commentators.

Father Joseph Knabenbauer's Commentary on Baruch 3:1–4:4

Conclusion of the Supplication with Earnest Prayers (Baruch 3:1–8)

Bar 3:1: And now, O Lord Almighty, God of Israel, the soul in anguish and the anxious spirit cries to you.

The suppliants conclude their prayer with an epilogue that is vehement and ardent in its address, with great sighs, by which the prophet teaches with what zeal and fervor they must act if they wish to be reconciled with God. The phrase "and now" is aptly placed in the Vulgate for the sense, although it is not found in the Greek, the Old Latin, or the Syriac. It is a serious means of obtaining, or even extorting, mercy, both from men and from God: pain and anguish of soul, and a contrite and afflicted spirit. The holy prophet teaches that God is to be invoked as Pantokrator (Almighty), by which term the Hebrew YHWH Sabaoth is frequently rendered; see what I have noted on Jeremiah 2:19, Commentary p. 47; furthermore Hosea 12:6, Amos 3:13, etc. Therefore he addresses God as the most powerful ruler of all things, who as the God of Israel is joined to his people by a particular covenant, and therefore cannot but help his afflicted and groaning people. For "a sacrifice to God is a contrite spirit; a contrite and humbled heart, O God, you will not despise" (Psalm 50:19); and "because of the misery of the needy and the groaning of the poor, now will I arise, says the Lord" (Psalm 11:6).

bar 3:2: Hear, O Lord, and have mercy, because you are a merciful God; and have mercy on us because we have sinned before you.

They offer two reasons why they ought to obtain God's mercy: God's mercy and their own humble confession of guilt. The first clause, "because you are a merciful God," is usually not found in the Greek editions, but this clause is supported by all the ancient versions that exist: Theodotion, Codex Alexandrinus, and nine minuscules. Since in this epilogue the reasons adduced are almost recapitulated, this clause, which refers to Bar 2:27, is altogether aptly placed.

Verse Bar 3:3: Because you sit forever, and we perish forever.

They propose another reason to God, drawn from his eternal dominion and power, by virtue of which he cannot permit them to be destroyed and perish in their miseries. The second clause should be read as a question: "Will you permit?" or "How could you permit your people to be extinguished?" Thus Lapide, Sa, Tirinus, R., Loch rightly conceive it. Concerning the sense, see Lamentations 4:19–20, where the same reasoning is drawn from God's eternal throne and kingdom. Moreover, the prophet aptly commemorates God's eternity and reigning majesty; for both most fittingly require that God keep the everlasting covenant which he made with the patriarchs, and not permit the people whom he chose for his possession and a priestly kingdom (Exodus 19:5–6) to perish. Hence, bringing forward this sublimity of God, he recalls what was said in Bar 2:11, 27, 35.

Many other interpreters understand the second clause concerning the fragility and weakness of human nature, concerning man's brief and miserable life. This avails much for obtaining mercy: both the weakness of the petitioner and the signified power of him from whom it is requested (Maldonatus, similarly Theodoret, Oecumenius, Sanctius, Malvenda, Calmet, Trochon, Franz, Knabenbauer). But that a reason is adduced drawn from the common lot and nature of men does not seem consistent with the character of the whole prayer, in which those things are brought forward which everywhere pertain properly and peculiarly to God's people and their condition, certainly not those things which regard the whole human race and the very nature of each individual man. Hence "perish" is to be explained from Bar 2:2, 4, 5, 9, 13, 17, to which places the word must also be referred here, because in this epilogue a certain summary of the preceding prayer is recalled. Finally, note that the same word is also explained in the following verse 4.

Bar 3:4: O Lord Almighty, God of Israel, hear now the prayer of the dead of Israel and of their sons who have sinned before you, and have not heeded the voice of the Lord their God, and evils have clung to us.

See Bar 1:17, 20, 21; Bar 2:10, etc. They call themselves "dead," namely, those who are so afflicted and vexed that they seem to differ in nothing from the dead, as below in verse 11: "You are reckoned with those who descend into the grave." Thus the expression is well illustrated from verse 11 (Maldonatus); similarly Calmet, R., Loch, Trochon; and Lapide, Menochius, and Tirinus also mention and admit this same explanation. In like manner it is said in Lamentations 3:6: "He has placed me in dark places, like those dead forever." Nor is it infrequent in sacred letters that great affliction is compared to death; cf. 1 Samuel 2:6: "The Lord kills and makes alive; he brings down to the grave and raises up"; Isaiah 59:10: "We grope for the wall like the blind, we grope as those who have no eyes; we stumble at noon as in the twilight; among the robust we are like dead men"; Jonah 2:7; Psalms 29:4; 85:13; 87:4. Therefore "the dead" are aptly placed here, nor is there need, with Welte and Knabenbauer, to assume an error of the interpreter who may have read metim (dead) for metim (men); for "hear the prayer of the men of Israel" would be said rather flatly and coldly, nor does the word by itself signify "few," so that the sense could be "hear the prayer of the few who are left." That the word signifies "men" and can also denote a multitude, see Deuteronomy 3:6; Job 11:3; Job 11:19; 1Job 9:22; Job 15:31; Job 31:39; Psalms 17:14; 26:4.

Since the Greek has huion ton hamartanontōn ("of the sons of those sinning"), explain with Maldonatus, Lansberius, and recent commentators: "hear the prayer of the sons of those who have sinned," etc. They therefore profess themselves both as dead and as sons of sinful parents, as indeed also immediately in verse 5.

Others take "the dead" in the proper sense, either of the holy patriarchs who formerly poured out prayers for the safety of the people, or even now pour them out, just as in 2 Maccabees 15:14 it is said concerning Jeremiah who is dead; or concerning those who have recently died, who although they sinned nevertheless departed repentant (cf. Theodoret, Oecumenius, Malvenda, Sa, Sanctius, Lapide, Menochius, Tirinus). But if there were mention of the holy patriarchs and prophets, surely they would be called by some more honorable name, not so common a one by which all the dead, pious and impious, are designated. Moreover, these dead are immediately declared as sinners by the addition "and of the sons of those sinning." Hence not even the second explanation can be admitted, which moreover requires that many things be inserted into the text.

We find a third acceptance in Oecumenius: "the dead" as those upon whom the sentence of death has been passed on account of sin; and Lansberius embraces this, for it comprehends at once the survivors who pronounce this prayer and their ancestors, who all on account of their sins are judged unworthy to be heard by God. But by what right is it supposed that those sinners, either while they were alive or among the dead, supplicated and supplicate God for the safety of the commonwealth, which the living by their sins have consigned to ruin?

Bar 3:5: Do not remember the iniquities of our fathers, but remember your hand and your name at this time.

Moreover, they propose to God their miserable condition to which they have been reduced, and the grief which they have now conceived concerning iniquity. See Bar 1:17, 20, 21; Bar 2:10, etc. For his power and the glory of his name, God cannot permit his people to be trampled by others (cf. Bar 2:11, 14). "Remember what power you are": for "hand" is taken for power; and how the Gentiles might think him weak when they see the people entrusted to your faith and protection harshly and ignominiously vexed according to each one's arbitrament and lust. "Remember also your name," which you see is torn by outsiders for that reason, whose glory you so greatly value (Sanctius). They also most excellently draw a reason from the name Yahweh, which is usually expressed in Greek as Kyrios (Lord), because you are that same one and are not changed (Theodoret), the most faithful God of the covenant. Then they promise that, having obtained mercy, they will announce the praises of God; see Bar 2:17, 18, 32.

Bar 3:6–7: Because you are the Lord our God, and we will praise you, O Lord God. For to this end you have put your fear in our hearts, that we may call upon your name and praise you in our captivity, because we have turned from the iniquity of our fathers who sinned before you.

And because God wills the glory and praise of his name, now he begins to turn to himself the minds of the exiles, educated by punishments; he instills into them his fear and religion, so that they now detest the sins of their parents and their own. Thus verse 7: "For to this end you have put your fear in our hearts, that we may call upon your name and praise you in our captivity, because we have turned from the iniquity of our fathers who sinned before you." He shows the fruit of punishment: for, chastised, he says, we have been converted (Theodoret); whence those things which were proposed in Bar 2:31, 33 are now shown to be fulfilled. Refer "to this end" to what immediately precedes, "we will praise you"; for God rightly wills that praise, and on that account instills into minds the fear of himself, reverence, worship, love, with that success and fruit that they now praise God even in the land of exile. Moreover, this encomium of God is seen also in this, that "we have turned away from our heart all the injustice of our fathers," as it is said in Greek. By which prayer the prophet hands down a most serious lesson to the exiles: he shows how God by adverse things wishes to lead them to his true and holy fear and worship; he admonishes them to gird themselves for the praises of God, that they may detest sins not only in words on account of the misery which they experience, but that they may remove all injustice from their hearts and souls. If they undertake to perform these things with sincere minds, they will be able with the greatest confidence to approach God as suppliants and urgently demand a remedy for their miserable condition.

Bar 3:8: And behold, we are in our captivity today, which you have scattered us for a reproach, and for a curse, and for a sin, according to all the iniquities of our fathers who departed from you, O Lord our God.

Cf. Bar 2:4, 13. They explain their misery by those words by which it had been predicted by Jeremiah: 18:16; Jer 19:8; Jer 24:9. "For a sin": in Greek eis ophlēsin, which third clause is not read in the Old Latin. Some explain "for a tribute," according to that passage: "the princess of provinces has become tributary" (Lamentations 1:1; Sanctius, Maldonatus, Vatablus, Lapide); and he refers to Deuteronomy 28:44 (Calmet). What was placed in the Hebrew is difficult to say; they conjecture hashemal for hammashel (R.), or ha'ashmal "into horror" (Knabenbauer). They explain "for a sin" as "for a punishment and reproach of sin," that we may be held and called by all as outstanding sinners, egregiously wicked, since we are compelled to pay such great penalties (says Hugo and Lyranus; similarly Tirinus, Lapide, Calmet).

We ought to inquire by what reasoning the interpreter arrived at ophlēsis. Among the LXX, opheilēma is read for Hebrew 'ashmah in Deuteronomy 24:10; likewise opheilō for Hebrew nashah. Therefore it must be supposed that a word was read by him which approaches most closely to that form. Now in Psalm 73:18 and 74:3 the word to'ashmah is read, which in the singular could also be read ha'ashmah (Knabenbauer), and to which already Symmachus assigns the notion aphanismos (destruction), to which signification both the Chaldean and recent interpreters of the psalms add their approval. If this word is supposed in the Hebrew text of our book, a suitable sense is obtained: "we are for a reproach, and for a curse, and for ruin, devastation, desolation"; and it is explained how the version ophlēsis could have arisen. See indeed, besides Deuteronomy 24:10, also Deut 15:2; Isaiah 24:2; Jeremiah 15:10; and especially 'asham in Nehemiah 5:7; 10:32.

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SECOND PART: 3:9–5:9

The Praise of Wisdom and the Way of Salvation

Argument: The people in a foreign land are overwhelmed with miseries because they have abandoned the fountain of wisdom; therefore they must learn where true wisdom is and the fountain of all good things. Moreover, this wisdom cannot be acquired by human aids; for it is not found among the powerful and rich, nor among peoples conspicuous and celebrated either by commerce or by prudence, nor among the giants of ancient time; for no one of men can acquire or find it by his own powers (Bar 3:9–28). God alone, omniscient, creator and ruler of all things heavenly and earthly, knows wisdom and has given it to the sons of Israel, clear and conspicuous, which indeed is contained in the law of God's commandments, in which is the way of life; therefore they ought to embrace it and thus arrive at beatitude (Bar 3:29–4:4).

With this doctrine expounded, he provokes the people to confidence; and first indeed, on account of crimes committed and the law neglected, he shows that they have been punished with exile, introducing the very city of Jerusalem, who, sadly addressing her sons departing into captivity, exhorts them to convert themselves to God; and with hope of return placed in the Lord, she raises and consoles them (Bar 4:5–29). Then the prophet himself confirms that hope, announces the punishment and destruction of the enemies, prophesies the return to the city of Jerusalem, predicts a new and very great glory for the city, provoking her to exultation concerning such great glory and the multitude of sons and the holiness of the new theocracy (Bar 4:30–5:9).

After the prophet in the first part has shown what must be destroyed and rooted out, in this part he undertakes to teach how it must be planted and built up. Hence in his book he expresses that function of the prophetic office which was also divinely assigned to Jeremiah (Jer 1:10). Therefore, with sins removed by true grief and sincere detestation, the way of justice and salvation is shown. Hence the prophet, after he has explained in the preceding things that "decline from evil," now undertakes to demonstrate the other: "and do good."

a. Man by himself cannot attain wisdom (Bar 3:9–28)

As is usually done in books in which true wisdom is explained and inculcated, the prophet begins with a warning that the doctrine of wisdom be received attentively and eagerly.

Bar 3:9: Hear, O Israel, the commandments of life; give ear to know prudence.

That one may profit in the doctrine of God, there is need of desire and a certain sacred eagerness. The prophet excites this love and this study by this, that he promises "commandments of life," namely salutary precepts which bring life, teach life, and make blessed, and by which true wisdom is generated for directing all studies and actions prudently, prosperously, happily. With what desire now the minds of all ought to meet such instruction is shown: first from the miserable condition of the exiles, then from the highest price and most lofty dignity of wisdom.

Bar 3:10: How is it, O Israel, that you are in the land of your enemies, that you grow old in a foreign land?

How greatly Israel needs such instruction, the calamity itself cries out.

Bar 3:11: You have grown old in a foreign land; you are defiled with the dead; you are reckoned with those who descend into the grave.

That is: What is this new thing, what is this so unusual for itself, that the people of God is in the region of enemies and not in its inheritance and in the land of the Lord? And not only that, but truly there they pine away before misery, are destitute of strength, and almost fail. Thus explain palaiousthai, which verb, as already Lansberius warns, is frequently among the LXX for Hebrew balah; cf. Deuteronomy 29:4: "Your garments are not worn"; Joshua 9:13: "our garments and our sandals are worn and almost consumed"; similarly Nehemiah 9:12; Job 13:28; Psalm 32:3: "my bones have grown old"; Ps 48:15; Ps 101:27; Isaiah 50:9: "like a garment they shall be worn out"; 51:6; Lamentations 3:4: "he has made my skin and my flesh old," etc. From which examples it is manifest that "to grow old" is not said concerning a very long time during which the exile now endures, but in a transferred sense: to pine away, to wither, to be worn down. That is almost fulfilled which God had threatened in Leviticus 26:39 and Deuteronomy 28:65. Indeed, they are sordid and squalid like the dead, who are thought to be defiled. "Defiled with the dead": he is said to be defiled with the dead who has obtained the same condition as the dead; moreover the dead themselves are defiled, and they contaminate those who have touched them (Sanctius; similarly Maldonatus, Sa, Lapide, Menochius, Calmet, R., Trochon). And this sordid and squalid condition is also compared in the second clause with the lot of the dead. The Hebrews are accustomed to compare men too greatly afflicted to the dead (Psalm 27:1; Ps 87:5; Ps 142:7; Maldonatus); and that exiles are compared with the dead, Sanctius also teaches from Ezekiel 37:3 ff. and that field of bones. Moreover, see on verse 4: "hear the prayer of the dead of Israel."

Bar 3:12: You have forsaken the fountain of wisdom.

An answer is given to the question proposed.

Bar 3:13: For if you had walked in the way of God, you would have dwelt surely in everlasting peace.

From which argumentation it follows that to walk in the way of God is to adhere to wisdom. The "way of God" is said to be that way of life and manner of actions which God wills to be kept by us; therefore the divine commandments. This wisdom, which like a fountain never failing was at hand to the people through the law and the prophets, they forsook; see concerning this image Jeremiah 2:13. Isaiah expresses the same condition: "If only you had heeded my commandments, your peace would have been like a river, and your justice like the waves of the sea" (Isaiah 48:18).

Others explain: "you have forsaken him who is the fountain of wisdom," namely God (Theodoret, Oecumenius, Sanctius, Maldonatus, Menochius, Lapide, Tirinus, Trochon), according to Sirach 1:1: "All wisdom is from the Lord God." Which explanation does not differ much in sense from the other; but it is true, as Malvenda warns, that the law of God, from which wisdom was to flow forth into men, is said and described in the whole remaining chapter and by express words at the beginning of chapter 4 as the fountain of wisdom. Then from verses 12 and 13 it follows, by the rule of parallelism, that "to forsake the fountain of wisdom" is the same as "not to walk in the way of God."

Concerning the matter, Sanctius notes that "peace" in Scripture extends very widely; it signifies abundance of goods, quiet and rest, finally whatever is desirable for men. Hence from their very chastisement let them learn what is the way of salvation; he opens the fountain from which the convenience and affluence of all goods flows forth (Sanctius).

Bar 3:14: Learn where is prudence, where is strength, where is understanding; that you may know at the same time where is length of life and nourishment, where is the light of the eyes and peace.

That is: if you have learned wisdom, you will abound in all goods both of body and of soul. From the old law indeed temporal goods also were promised to those who observe God's commandments; cf. Leviticus 26; Deuteronomy 28 (Sa). Wisdom is declared by three notions: phronēsis, namely the true knowledge of things to be done and avoided; ischys, that virtue, that fortitude, that firmness of soul by which things that have been perceived and rightly known are brought forth into work with obstacles bravely overcome; synesis, true intelligence and acumen of mind in judging and penetrating things, which indeed, with the divine law shining before, directing, showing the way, is had. Where such wisdom resides, there also are found the goods promised by the law: length of life (cf. Exodus 20:12: "Honor your father that you may be long-lived upon the earth"; Proverbs 3:1–2, 16; Psalm 20:5; Ps 90:16; Sirach 1:12: "The fear of the Lord will delight the heart and will give gladness and joy and length of days"); then zōē, life, namely happy, blessed, pleasant with strength of powers, and prosperous. Thus "life" is frequently set forth with emphasis, namely such life as is truly desirable for man; cf. Deuteronomy 5:16: "that you may live a long time and that it may be well with you." In the same way these two are joined in Deuteronomy 30:20 and Deut 32:47; Proverbs 4:13: "Hold discipline, because it is your life." The Old Latin has, as in the Greek, only "strength" inserted in this clause; the Vulgate has "nourishment," that therefore which is necessary for life. "The light of the eyes" explain from 1:12: in the splendor and gladness of the eyes is depicted strength and happiness. In the last place, the sum and comprehension of goods, "peace," is enumerated among the effects and fruits of wisdom.

Since there are so many and so great advantages of wisdom, it must now be inquired where it is and by what means it can be possessed. But the prophet so poses this question that at the same time, in a plainly excellent manner, he teaches how much wisdom is to be esteemed, since it is acquired by no human effort, by no resources, since it is far more excellent than all human things. Thus indeed he demonstrates that true wisdom is supernatural and comes to us from God's revelation, gratuitously and liberally made.

Bar 3:15: Who has found her place, and who has entered into her treasures?

Cf. Job 28:12: Who knows where wisdom is, where it dwells, and who can enter there where its riches are hidden, that enriched by them he may return to us and enrich us? To that entrance pomp and glory of princes do not lead, nor the riches of the powerful increased to immensity.

Bar 3:16–19: Where are the princes of the nations, and those who rule over the beasts that are upon the earth? Who sport among the birds of heaven? Who treasure up silver and gold, in which men trust, and there is no end to their getting? Who work in silver and are solicitous, and there is no discovery of their works? They have been exterminated and have gone down to the grave, and others have risen in their place.

In other words: Man can indeed subject to himself other men over whom he may rule; he can subject animals to his service and capture and tame them by his arts; he can subject to his utility and pleasure those things which lie hidden in the earth and in the bowels of the earth; he can perfect by various arts those things which nature offers him, and effect so many works and arts by his prudence that now all cannot be explored or numbered. But by all these things men do not acquire for themselves true happiness. Similar reasoning is read in Job 28:13–22.

The power and pomp of princes is also expressed by this, that they are said to rule over beasts, just as similarly God says: "I have given all these lands into the hand of Nebuchadnezzar; moreover I have given him the beasts of the field also, that they may serve him" (Jeremiah 27:6; Jer 28:14); for together with the region those things which are in the region are subjected to him. Others see there expressed the art of hunting, with which kings are delighted (Theodoret, Sa); others obtain very many flocks and herds, are carried by horses and dromedaries, and teach and compel to the yoke beasts impatient of the yoke and untamable (Sanctius). In Assyrian monuments very many things from the art of hunting are seen depicted, especially kings who slaughter fierce beasts, lions; therefore it is not improbable that allusion is made to that boasting.

Maldonatus and Menochius think that greater power also is described in Bar 3:17; for it seems more difficult to rule at one's arbitrament over the birds of heaven, which is confirmed from Daniel 2:38. Sanctius thinks that greater art and industry is commended there, when namely birds are so taught that they are employed for catching other birds; Oecumenius thinks that auguries are expressed; others finally [think that] the sports and delights of idle princes are [expressed] in that manner, just as in Job 40:24.

With the power of kings described, the other thing is praised which is an object of admiration to men in verse 18: riches increased to immensity, which although they are continually increased, nevertheless avail nothing for acquiring wisdom. "There is no end": cf. Isaiah 2:7. If what follows, "who work in silver," is understood with Oecumenius and Maldonatus concerning those who scrape together money by every means and by every art, or even with Lapide concerning those who take care that silver be formed from veins and minerals, and when formed store it up, this sentence can be understood concerning princes, and describes a new art of increasing riches. But tektainontes sends us back to Hebrew charash; for thus this verb is rendered in Greek in Psalm 128:3 (Hebrew); Proverbs 3:29; Ezekiel 21:36 (Hebrew). But by that word the artisans themselves are already designated. Therefore it is better to understand the artisans whom kings used for adorning buildings.

In the Greek it is read not "who" but hoti ("because"), which since no finite verb follows cannot be explained; therefore either with some codices it ought to be omitted, or better the conjecture proposed by Knabenbauer is adopted: "Where are the artisans?" "In solicitousness" the industry of devising new works of art is declared; how great this is and with what success it is employed, you have in the last clause: "there is no exeuresis," which from Isaiah 40:28 corresponds to Hebrew 'eyn cheqer, that is: they devise so many and so great works that they cannot all be explored, so that they are almost inscrutable, just as Proverbs 25:3 the same Hebrew expression is rendered. In that manner Sanctius already explains: there are so many contrivances of men, so many artifices of ingenious skill, so many works constructed by them, that one cannot easily find them by searching or recount them by numbering (similarly Sa, Lapide, Menochius, Tirinus, Loch, R., Trochon); whence the prophet asserts that however much through the course of ages other and other stupendous works are devised and discovered by the ingenuity of men, nevertheless by these an entrance to true wisdom is not obtained.

Bar 3:20: Where are those powerful and wise men? They have vanished from the earth; many also have descended into the dwelling and habitation of the dead, leaving their riches to strangers, and their sepulchers, their houses, forever (Psalm 48:11–12; Maldonatus). Others have risen in their place; for others therefore they had gathered useless riches, now with others succeeding, the memory and desire of the former also was extinguished, so that it is manifest to all how greatly they labored in vain and now have nothing in their hands. Similarly already Habakkuk warned that the labors and works of the nations are for the fire or for the flame, namely to be consumed by it and to be in vain (Hab 2:13 Hebrew); Jeremiah 51:58.

Bar 3:21: Young men have seen the light and have dwelt upon the earth, but they have not known the way of discipline; nor have they understood her paths, nor have their sons received her; she has been made far from their face.

However many generations of men succeed one another, all equally are impotent for finding wisdom. Indeed younger generations, that is, later-born, are accustomed to have very many advantages over prior ones, but wisdom is at the same interval distant from all and remains far from them. Neōteroi "young men," that is, younger, later-born, have been born and have enjoyed this light (cf. Job 3:16, 20; Job 33:30; Psalm 55:13), but they have not found that way by which one arrives at wisdom. Explain in the same way "her paths," namely where they are or what are the paths by which men are led to the seat of wisdom and its possession; they were ignorant. Concerning the expression, see Job 28:23. "Discipline" [epistēmē] is either a synonymous word of wisdom (verse 23), or it says that which is effected in the intellect through the mastership of wisdom, namely knowledge and skill of things. "Nor did their sons apprehend or attain wisdom" [oude antelabonto]; but they also have been made far from her way. Thus in Greek, namely they wandered far from the way which leads to wisdom. In this manner it is better read in Greek, as Maldonatus already notes; and the same [reading] Malvenda, R., Trochon, Franz, Knabenbauer propose.

In the Greek commonly it is read apo tēs hodou autōn ("from their way"); thus also the Old Latin: "they have been made far from their way," which would have to be explained: the sons also have wandered further than the fathers. But that this new sentence is thus abruptly introduced is scarcely probable. Therefore the reading autēs ("of her") is to be preferred, which the Syriac and two Greek codices (26, 239) and the Armenian version express (cf. R., Franz, Knabenbauer).

Bark 3:22–23: She has not been heard in the land of Canaan, nor has she been seen in Theman. The sons of Agar also, who seek prudence that is of the earth, the merchants of Merrha and Theman, and the fabulists, and the seekers of prudence and understanding, have not known the way of wisdom, nor have they remembered her paths.

Other things also by which the industry and wisdom of men are commended plainly fail if true wisdom is sought to be acquired.

"Merchants" are understood (Sanctius), or rather Phoenicians (Lansberius, Tirinus, Lapide, Calmet, Loch, R., Franz, Knabenbauer); and in that sense the word is employed in Numbers 13:30; Joshua 5:1; Isaiah 23:11; see what I have noted on this passage, whose skill in naval matters, in commerce, in the industry of very many affairs is most celebrated.

The Themanites, who inhabit Idumea situated between the east and the south, were distinguished by the praise of wisdom among the ancients; see Job 2:11; Jeremiah 49:7; Obadiah 8.

The "sons of Agar" (Genesis 16:3) are Ishmaelites, Arabian tribes: Nabathaeans, Kedarites, Ituraeans. The Ishmaelites are also commended for commerce and possession of gold (Genesis 37:25; Judges 8:24).

In the Greek read: "who seek understanding upon the earth," who namely traverse the earth to seek out intelligence; and in that manner it can be said that they investigate that wisdom which is in the earth and of the earth.

Who the "merchants of Merrha" are is plainly unknown. Since the Ishmaelites and Midianites are frequently joined (Genesis 37:27–28, 36; Gen 39:1; Judges 8:22, 24), some think that for that unknown name, which is to be referred to an error of scribes, "Midianites" ought to be read, who in Genesis 37:28 are called merchants. Since Theman has just been named, the repetition of the name might seem strange. But note that among the LXX it is customary to write Thaiman for Hebrew Teman and Yemin; cf. Genesis 25:15; Isaiah 21:14; Jeremiah 25:23. Therefore in this place, where there is mention of merchants, it can rightly be supposed that in the Hebrew was placed the prior name Tema, which is the name of an Arabian tribe in northern Arabia, which tribe exercised commerce, as is asserted in Job 6:19.

"Fabulists" [mythologous]: Theodoret already most excellently explains concerning those who were accustomed to dispute parabolically; therefore concerning the wise who taught by proverbs and parables (similarly Sanctius, Loch, R., Knabenbauer); which explanation is also supported by this, that in Sirach 20:19–20 mythos and parabolē correspond to one another; therefore Knabenbauer thinks it renders the Hebrew word chidah. Others take the word concerning those who profess that they teach divine things (Lapide, Menochius). To these are added in the last place those who are investigators of all natural and human wisdom (Lapide, Menochius, Tirinus). These therefore all have not found the way by which one approaches wisdom.

Since it is said "but the way" [hodon de], the grammatical construction is defective; either in the prior clause it must be supplied, e.g., "they existed," or "but" must be deleted.

"They have not remembered the paths of wisdom" [oude emnēsthēsan], that is: they did not even think concerning them, or they were not solicitous; just as Hebrew zakar frequently says care and solicitude (Isaiah 17:10; Job 14:13).

Concerning "Merrha": the Old Latin has Myrrha [Merran]. Many things were conjectured. Some refer the word to Maara, a city of the Sidonians (Hebrew Ma'arah; Joshua 13; Lansberius, Lapide, Menochius, Tirinus, Grotius, Wahl in the book Clavis librorum Veteris Testamenti, Leipzig 1853). Maldonatus suspects Merom (Joshua 11:5, 7), or a place which Jerome in Hebrew Places calls Merrum, and says it was a village near Dothan; although it is less probable that Baruch in this place named an obscure village, since the Syriac offers Murath. Some also made mention of the Syrian city Moarrah.

Others, warning that discourse is instituted concerning Arabian tribes, were seeking the name in Arabia; they found an Arabian region Mahrah, a city Marane, which by Pliny (Natural History 6.28.32) is called a city of the Sabaeans; and also Strabo (16.4) and Diodorus Siculus (3.42) know a people by the name Maraneitai, Maraneis (Franz), who inhabited in Arabia Felix on the western shore. Now Malvenda commemorates that Junius was of the opinion that the Greek interpreter for Hebrew Madyan, which is another name for Midian (Genesis 37:36, coll. v. 28), read Meran, since among the LXX pp is frequently found for one of the letters in Hebrew in proper names: Hadorram, Chorri, Tharrha, Arrhan, Sarrha, Gomorrha; which examples Knabenbauer adduces. This explanation has pleased very many. That the name of the Midianites is not repugnant to the context, and that the appellation "merchants" suits them, has already been shown above. Therefore you can acquiesce in that explanation. Less probable is what R. wishes: that Gerrha in Arabia Felix be understood.

Bar 3:24–28: O Israel, how great is the house of God, and how vast the place of his possession! Great is he and has no end, high and immense. There were named giants, those who were from the beginning, of great stature, knowing war. The Lord did not choose these, nor did they find the way of discipline; therefore they perished. And because they did not have wisdom, they died on account of their folly.

Although the world seems to be lofty and immense, nevertheless wisdom is not found in it, nor did God bestow it upon those ancient giants. Whence it follows again that even if anyone should traverse all natural things and excel in powers more than human, nevertheless therefore there is no title in him by which wisdom ought to be owed to him. Therefore that it exceeds all the powers of nature is demonstrated again in another manner.

Bar 3:24: O Israel, how great is the house of God, and how vast the place of his possession!

Bar 3:25: Great is he and has no end, high and immense.

In the address to Israel the notion is already anticipated of how happy he is to whom it has fallen from all nations to attain that wisdom through God. Understand "the house of God" as the orb of the earth, or better the whole universe in which God dwells as in his house, like a ruler and father of a family (Tirinus, similarly Lapide, Calmet, Loch, Trochon), namely the whole dominion of God in which the power and wisdom of God shines forth. Man nowhere finds its end or measure; cf. Jeremiah 31:37; whence the world for the aspect of man is infinite, immense. But by the proximate words we express that by which our senses are struck.

Others prefer to explain "the house of God" concerning heaven, "the place of his possession" concerning the earth, so that from these two notions the signification of the whole world is formed (R., Knabenbauer). But since in verse 25 attributes are expressed which suit one notion of the world, nor by them are two distinct notions signified, the prior acceptance is more consistent.

With the greatness of the world commemorated, now the benignity of God is commended, who although he is of the whole earth and it extends so widely, and so many peoples have been in it, nevertheless he chose no others than Israel to whom he might bestow wisdom (Maldonatus). From the same reasoning already Moses describes God's love for Israel in Deuteronomy 7:6–9: "Not because you surpassed all nations in number did the Lord join himself to you and choose you, since you are fewer than all peoples"; and 10:14–15: "Behold, the heaven and the heaven of heavens is the Lord your God's, the earth and all things that are in it; and yet the Lord was conglutinated to your fathers and loved them, and chose their seed after them, that is you, from all nations"; cf. Deut 14:2.

Which is demonstrated by one example.

Bar 3:26: There were named giants, those who were from the beginning, of great stature, knowing war.

Bar 3:27: The Lord did not choose these, nor did they find the way of discipline.

Bar 3:28: And because they did not have wisdom, they died on account of their folly.

See things and words in Genesis 6:4. Hebrew: men of name; LXX: famous men; Vulgate: potent ones from eternity; Hebrew me'olam; LXX ap' aiōnos. Explain in the same way "from the beginning" (Sirach 16:7: archaioi gigantes "ancient giants, who were destroyed, trusting in their virtue," v. 8), concerning whom also Job 22:15. But there is absolutely no need to conclude the words of the prophet to those alone. In sacred history mention is also made of the Anakim and Rephaim (Numbers 13:34: "there we saw certain monsters of the sons of Enac, of the giant race, compared to whom we seemed like locusts"); concerning the Emim, "like giants" see Deuteronomy 2:10–11; concerning the Zomzommim, "giants" Deuteronomy 2:20; also Og was of the stock of giants (Deuteronomy 3:11; Joshua 12:4; 13:12). Therefore Sanctius, Maldonatus, Lansberius, Menochius, Calmet, R., Knabenbauer rightly understand also these peoples of tall stature and warlike, whose land was taken away and conceded to the Israelites. Therefore already there prevailed the norm of God: he chose the weak things of the world that he might confound the strong, and the ignoble things of the world and contemptible he chose, and those things which are not, that he might destroy those things which are, that no flesh might glory in his sight (1 Corinthians 1:27–29).

In verse 27 God is already named as the bestower of wisdom; for in Greek and in the Old Latin: "nor did he give to them the way of discipline" [epistēmēs], namely that way by which one arrives at true intelligence; he did not concede his revelation to them in that manner as to the Israelites. Concerning the matter, Sanctius notes: he shows whence the knowledge of true salutary wisdom was conceded to men: certainly from no other than from God, who chose the Jewish people and to it alone imparted this gift.

b. Where wisdom is (Bar 3:29–4:4)

God therefore possesses wisdom (verse 27 Greek). But no one can acquire it unless God with the greatest liberty and liberality wills to bestow and give it. This is illustrated in what follows.

Bar 3:29–31: Who has ascended into heaven and taken her, and brought her down from the clouds? Who has crossed the sea and found her, and brought her over chosen gold? There is no one who can know her ways, nor who can seek out her paths.

Cf. Deuteronomy 30:11–13. Without divine revelation this wisdom cannot be attained, even if a man should traverse heaven and earth and seas, and offer most pure gold as a price. Oisei autēn chrysiou, that is: "Who will bring her, or buy her with chosen gold?" It is a genitive of price, which among the Greeks is customary and very congruous to this place (Maldonatus); and in the same manner Sanctius explains. The Old Latin has "preferred her to chosen gold," and similarly Lapide, Lansberius, Menochius, Tirinus take it: "who has brought her who is more precious than gold, and for whom merit anyone would expend all riches?" "She is not exposed for sale" (Theodoret); cf. Job 28:15: "Choice gold shall not be given for it." Concerning "her ways," cf. verses Job 28:15, 20, 21, 23.

Therefore God alone possesses her.

Bar 3:32: But he who knows all things knows her, and has found her by his prudence, who prepared the earth for eternal time, and filled it with cattle and four-footed beasts.

Verse 33: Who sends forth light and it goes, and has called it and it obeys him with trembling.

Bar 3:34: But the stars gave light in their watches, and rejoiced.

Bar 3:35: They were called and said: We are present; and they shone with gladness to him who made them.

That is: God, omniscient, creator and supreme ruler of all things, to whom all things most willingly obey at his nod, possesses that true wisdom, which again is demonstrated as plainly exceeding the powers of man, by this, that in God his supreme knowledge, power, the governance of all things is set forth as the reason and argument of the possession of wisdom. You have a plainly similar argumentation in Job 28:23–27. Just as in verses 24–25 (of Job) the whole world, so here earth and heaven are proposed for illustrating the majesty of God. The response is adapted to the question in Bar 3:15; whence concerning God it is said exheuren "he has found her." He is said to have "prepared the earth," that is, founded and furnished it eis ton aiōna chronon, that it may endure by a stable reason, that it may last always; as if to say: who has established the orb of the earth, which shall not be moved (Maldonatus, similarly Sa, Lapide, Menochius, Calmet). Explain "in eternal time" from the later and vulgar Latin manner of speaking, in which in with the ablative and accusative was used promiscuously, of which not few examples exist in the Vulgate; cf. Kaulen, Handbuch zur Vulgata, p. 206; therefore in the same sense in which it is said in Ecclesiastes 1:4: "A generation passes away and a generation comes, but the earth stands forever."

Most take "light" concerning the sun (Alb., Maldonatus, Sanctius, Menochius, Tirinus, Calmet, Trochon, Franz), or generally concerning the sun, moon, and other stars. Others, having before their eyes Job 36:32 and Job 37:3, 15, and Job 38:35, think that it is said in a singular manner concerning lightning or thunderbolt (R., Loch, Knabenbauer), to which perhaps also "trembling" is accommodated, unless one thinks that only obedience and subjection are depicted. "To call" is the same as "to command, to order." The order of the stars of heaven is said to be a "militia"; they are said "to give light in their watches," that is, in the stations designated by God the commander (Sanctius, Maldonatus, Lapide); their splendor is elegantly said to be "gladness," by which at the same time ready and joyful obedience is declared. "All things obey their maker; whatever has been made keeps its proper boundaries" (Theodoret). Since in the eastern regions soon after sunset, with a very brief twilight interposed, the darkness of night rushes in, all the stars suddenly appear and shine, which is most beautifully described in verse 35 by that response in which, called, they say "We are present," and before their Creator they shine with exultation, announcing his glory (Psalm 18:1 ff.; see Job 38:35).

Bar 3:36: This is our God, and no other shall be esteemed against him.

Bar 3:37: He has found every way of discipline, and has given her to Jacob his servant and to Israel his beloved.

Now with the jubilation of souls the prophet warns: "This is our God, and no other can be compared to him in any manner." Who is like the Lord our God? (cf. Jeremiah 10:6). Already on account of such a God there is no other nation so great as Israel, namely his possession, chosen. Moreover, this dignity increases most greatly because to this people he has given that supreme good, his wisdom, namely he has entrusted his revelation to it, whose excellence the prophet from Bar 3:9 and thenceforth has so manifoldly and magnificently extolled. "He has given her to Jacob his servant and to Israel his beloved," that is, because he separated this people in a singular manner into his service from others, and loved it with a special favor; see yedid in Jeremiah 11:15; Jer 12:7 (Hebrew); similarly Deuteronomy 32:15; Deut 33:12; Isaiah 41:8; Is 44:1, etc. It is known that Jacob and Israel are used for the whole Israelite race. Moreover, to this people at various times and places God showed his will; nor is it a common benefit to have received from God the law and a salutary form of living, where there are so many corrupters and enemies of human salvation; whence "who announces his word to Jacob, his justices and judgments to Israel, has not done so to every nation" (Psalm 147:19). In these laws true wisdom is contained, which the power and skill of men has not found (Sanctius).

That the law of God and revelation are understood is clearly taught in 4:1; therefore tēn tēs theognōsias didaskalian "the doctrine of the knowledge of God," the law given through Moses (Theodoret). Hence with this law and revelation given, wisdom itself has taken root in the people of God elected and inhabits in it, as Sirach 24:13 says: "And so in Sion I was established, and in the holy city likewise I rested, and in Jerusalem was my power, and I took root in an honored people." The same is the sense of the Greek text, verse 37: meta touto epi tēs gēs ōphthē kai en tois anthrōpois synanestraphē, that is: "after this," after God gave and because he gave her to his people.

These words from the Greek can be so translated that they refer to wisdom (Maldonatus, Malvenda, Lapide, Calmet, Loch), they altogether rightly assert; indeed if you examine the context, from Bar 3:37 and Bar 4:1 they ought to be so translated, you will easily affirm. Whence Estius wisely warns that thus literally it will be signified that wisdom, given to Israel, was afterwards seen by all his posterity and conversed with them, because God is known in Judea. But since divine revelation in the very Son of God sent has attained its summit and pinnacle, and the whole disposition of the old covenant was a certain preparation for this most sublime manifestation of God of himself, and since moreover that Wisdom concerning which discourse is had in Proverbs 8:12, Wisdom 7:22, Sirach 24:5 ff. is in reality the Son of God, meritously in the Latin text immediately the highest and absolute perfection of divine revelation is directly and immediately assigned, by which he who formerly through angels gave the law in Sinai, and who through an angel accompanied the people in the desert, finally appeared through himself.

Bar 3:38: After these things he was seen on earth, and conversed with men.

Also the Syriac exhibits the same form, so that this enunciation is understood not so much concerning wisdom but concerning God himself, the fountain and bestower of wisdom.

These words have already been in some manner fulfilled on Mount Sinai, in the desert, where for 40 years God is read to have been near to this generation; in the temple, when he exhibited a sign of his presence in the cloud, or when he is described sitting upon the cherubim in the ark, and demonstrating his presence by the symbol of a lucid cloud, the shekinah (1 Sam 4:4; 2 Sam 6:2). But all these things were as certain preludes to that supreme manifestation of God which is seen in the Incarnation, concerning which the holy Fathers most frequently adduce these words of the prophet under the name of Jeremiah.

In a mystical sense, and that without doubt intended by the Holy Spirit, it will be signified that the very Wisdom of God, that is, the Word of God, after the consummation of the shadowy wisdom of the ancient people, was made man and appeared on earth and conversed with men (Estius).

Frequently among the holy Fathers these words, usually already from verse 36 "This is our God," are adduced for showing and proving the divinity of the Son of God; Sabatier already recites many of their places in Biblia Sacra Latina, ancient version, part II, p. 745; Reusch in commentary, p. 268–275; Tailhan, Analysis Biblica, Kilber I, p. 428. I will inscribe some places, so that I add in what tome and place they are found in the Migne edition:

• Cyprian, Testimonies against the Jews 2.6 (Migne 4, 701)

• Lactantius, Divine Institutes 4.13; Epitome of Divine Institutes 44 (Migne 6, 483; 1031)

• Hilary, On Psalm 68:19; On the Trinity 5.39 (Migne 9, 482; 10, 156)

• Zeno of Verona, Book 2, Tractate 7, n. 3 (Migne 11, 411)

• Ambrose, On the Faith 1.3, nn. 28–29; 2.9, n. 80 (Migne 16, 534; 577)

• Phoebadius of Agen, Against the Arians, On the Orthodox Faith, On the Divinity and Consubstantiality of the Son, tractate, chap. 7 (Migne 20, 44)

• Faustinus, On the Trinity 3.2 (Migne 13, 64)

• Rufinus, On the Creed, n. 5 (Migne 21, 344)

• Augustine, Against Maximinus Book 2, 16.13; Against Faustus Book 12, chap. 43: "Who else is permitted to understand, where Jeremiah says, namely concerning Wisdom: 'He gave her to Jacob'; after these things he was seen on earth?" (Migne 42, 277; 813)

• Cassian, On the Incarnation 4.9 (Migne 50, 86)

• Maximus of Turin, Tractate 5 (Migne 57, 796)

• Chrysologus, Sermon 88 (Migne 52, 449)

• Faustus of Riez, Epistle 3 (Migne 58, 839)

• Avitus of Vienne, Epistle 28 (Migne 59, 245)

• Vigilius of Thapsus, On the Trinity 1.3 (Migne 62, 255)

And from the Greeks:

• Origen, Tom. 6, n. 15 On John (Migne 14, 253)

• Athanasius, On the Incarnation against the Arians, n. 22 (Migne 26, 1024)

• Cyril of Jerusalem, Catechesis 11.15 (Migne 33, 709)

• Gregory Nazianzen, Oration 30.13 (Migne 36, 121)

• Amphilochius of Iconium, Oration on the Nativity of Christ 1.2 (Migne 39, 38)

• Didymus of Alexandria, On the Trinity 1.37 (Migne 39, 397)

• Epiphanius, Heresies 69.31 and 71.3 (Migne 42, 252; 577)

• Chrysostom, On the Incomprehensible Nature of God, Homily 5, n. 2; Against Jews and Gentiles, n. 2; On Psalm 46, n. 6; On Psalm 49, n. 3 (Migne 48, 738; 815; 55, 216; 246)

• Proclus, Epistle 2 On the Faith to the Armenians, n. 7; Epistle 3 to John, Bishop of Antioch, n. 2: "or how does he calumniate that he was seen on earth and conversed with men, [saying he was] a pure [man] just as one born from intercourse, but not himself who is without beginning and uncreated, to whom no other shall be esteemed, according to the prophet?" (Migne 65, 864; 875)

• Cyril of Alexandria, Glaphyra on Exodus, Book 2 (Migne 69, 468): "Here he demonstrates, I think, the Word itself"; the same, Against Julian Books 8 and 10 (Migne 76, 933; 1016); On the Trinity 7 (Migne 75, 1156)

And Theodoret in the commentary has these things clearly: "He shows to us the Incarnation of the Only-Begotten, and that he himself is the maker of all things and the fountain of wisdom; for of that [wisdom] he himself is both maker and lord; and concerning him he says in Proverbs: 'The Lord created me the beginning of his ways for his works.'"

Moreover, Oecumenius, having grasped the most ample sense of the words of the prophet, writes concerning them: "For one and the same mystery shone forth in order: legally, prophetically, evangelically," that is, in the law, in the prophets, in the gospel, one and the same wisdom, one and the same Son of God shines forth with a preeminent mystery. Hautē.

Now the prophet declares where that wisdom is, which God gave to his people and which appeared in the people, is truly contained.

Bar 4:1: This is the book of the commandments of God, and the law that endures forever. All who hold her will come to life; but those who forsake her, to death.

This, namely wisdom concerning which in the antecedent [discourse], is the book or is contained in the book of the commandments of God and in the law; that is: the wisdom concerning which I have spoken in the preceding chapter is nothing other than the book of the commandments of God, as is explained in Deuteronomy 4:6: "For this is your wisdom and understanding in the sight of the peoples, that hearing all these precepts they may say: Behold, a wise and understanding people, a great nation." Thus he well constructs the connection, and here declares (Maldonatus); and in the same manner Lansberius, Malvenda, Sanctius, Lapide, Menochius, Tirinus, Calmet, Loch, R., Trochon; whence at the same time it is conceded that in 3:38 discourse is made first and per se concerning wisdom.

Moreover, the Law is said to exist forever; for the word of the Lord endures forever, and insofar as in the law the revelation of wisdom is contained, this is and prevails in perpetuity.

And how much this wisdom avails and effects, he immediately subjoins: "those who hold her" [autēn]; therefore do not supply nomon "the law," but wisdom, concerning which from 3:12 ff. discourse is had. Surely those hold wisdom or possess it who faithfully serve the law of God; in it however true life and beatitude is offered; but to those despising, death and destruction. Therefore if the people wishes to emerge from misery, let him diligently apprehend this wisdom.

Bar 4:2: Turn, O Jacob, and apprehend her; walk by the way toward her brightness, against her light.

That is: Return, O Jacob, to wisdom; apprehend her again; walk by that way which wisdom by her light and brightness demonstrates; "against," that is, in the region of her light, according to the preceding "her light" (Lansberius, Maldonatus, Menochius, Tirinus, Lapide); just as he who follows a shining torch, always intent on its light and brightness, so that he never turns his eyes elsewhere (Sanctius); for "the commandment is a lamp, and the law a light" (Proverbs 6:23), and "your word is a lamp to my feet and a light to my paths" (Psalm 119:105). "Follow the splendor; for it will illuminate you and lead you to life" (Theodoret). By the very words of brightness and light, with wisdom as leader and teacher, the supreme goods are clearly announced, since by the metaphor of light happiness is usually designated.

Then, with emulation also excited, he warns the people lest they fall from their glory, lest they render themselves unworthy of God's favor, or lest they permit God to withdraw this his dignity and election from them.

Bar 4:3: Do not give your glory to another, and your dignity to a foreign nation.

Bar 4:4: Blessed are we, O Israel, because the things that please God are manifest to us.

Your "glory" and "advantages" (Old Latin) are contained in those things which are described in 3:37–4:2. But if they neglect this outstanding favor of God, he adds to them the same commination which afterwards Christ indicated to the Jews: "The kingdom of God will be taken from you and given to a nation producing its fruits" (Matthew 21:43). That they may avert this, he commends to them in verse 4 the greatest estimation of divine revelation, by which they are taught concerning the will of God: "He has not done so for every nation; for what other nation is so renowned that it has just ordinances and the whole law?" (Deuteronomy 4:8); "Blessed are you, O Israel; who is like you, who are saved in the Lord?" (Deuteronomy 33:29); "Blessed is the nation whose God is the Lord" (Psalm 32:12).

CONTINUE