I am reading 4 Baruch 3
myself and it looks like an allusion to Jesus, even though the scholars seem to tend to say it isn't:
8. And Jeremiah said, Behold, Lord, we know now that you are delivering the city into the hands of its enemies,
9. and they will carry the people off into Babylon. What do you want me to do
10. with the holy vessels of the (Temple) service? And the Lord said to him, who created you, who formed you in the abundance of the waters, who sealed you with seven seals in seven periods (of time), and after these things you will
11. receive your fruitful season. Guard the vessels of the (Temple) service until the
12. coming of the beloved one. And Jeremiah spoke, saying, I implore you, Lord, show me what I should do for Abimelech the Ethiopian, for he did many
13. good deeds for your servant Jeremaih. For he pulled me out of the muddy cistern, and I do not want him to see the destruction of this city and (its) desolation, but
14. that you may show him mercy and that he might not be grieved. And the Lord said to Jeremiah, Send him to the vineyard of Agrippa and in the shadow of
15. the mountain I will shelter him until I return the people to the city.
First of all, the underlined sentence does not make sense grammatically. What does it mean:
And the Lord said to him, who created you, who formed you in the abundance of the waters, who sealed you with seven seals in seven periods (of time), and after these things you will receive your fruitful season.
Who is "him" and "you"?
"him" seems to be Jeremiah. The Lord said this "to him". "You" also seems to be Jeremiah.
So who created, formed, and seven times sealed Jeremiah?
and Philo's hellenistic Judaism, the idea is that the Logos was the Pantocrator who made the world. Philo wrote that he saw Jeremiah as a figure who taught Philo a mystical aspect of Judaism.
Otherwise, we just take 4 Baruch as referring to God generically "who created you, who formed you", etc. But then, what is the point of inserting that sentence about creating "you" right after the question about the vessels and before talking about guarding the vessels until the time of the Beloved One? It looks totally extra and needless, unless there is some connection. And if we see the Beloved One as the Pantocrator, then the literary connection makes sense.
Second, notice what it says about the vessels- they are buried. Jesus' body was buried and the apostles would have been buried for martyrdom, and in Christianity, vessels are openly considered a reference to Christians' bodies (in the NT). The burial of the vessels before the Temple's destruction in 4 Baruch could mirror the burial of the martyrs. The vessels remain buried until the coming of the Beloved (the second coming that will raise the dead).
Third is the relevance of Abimelech. It says he pulled Jeremiah out of the muddy cistern. That is nowhere narrated in the Tanakh. What it means allegorically to get pulled out of the muddy cistern is resurrected, as it's used in the Psalms. Again, in Christianity, Jesus is the one who performs resurrection.
Fourth, what is the point of Agrippa's vineyard being mentioned, as well as the "shadow of the mountain"? Is it purely geographical? in Christianity, Jesus was born in Bethlehem under Herod Agrippa IIRC and is considered to be "the vine". And his burial was in a cave hewn out of the rock, which is like the shadow of a mountain.
The narrator breaks form by having God talk about the "vineyard of Agrippa", because Agrippa didn't even exist at the time of Jeremiah. 4 Baruch therefore probably has in mind a reference outside of one purely historical.
And it talks about Abimelech gathering a few blessed figs carried by an eagle to Babylon to serve the sick. The Fig Tree is Israel, so the figs are righteous Israelites. In NT Christianity, the righteous Jews are the early Christians. The eagle carrying them is Rome, as Rome's symbol animal was the eagle. Babylon would be the stand-in for Rome. The apostles' job was to serve the "sick", sinners and those with physical ailments.
When we see Abimelech as a stand in for Christ, the 66 years makes sense. In Abimelech's sleep it was 66 years from Jerusalem's desolation until Abimelech went to sleep. Scholars are very puzzled why 4 Baruch talks about these 66 years. Well in Christianity, the answer would be not hard- It would be about 66 years from Jesus' death (falling asleep in the Lord) until the Temple's destruction.
So the end of Chapter 3 appears to be a prophetic allegory about Jesus and the Temple's destruction.