The Book of Baruch 3:25 Kommentar

The elements have been given to all in common, the ornaments of the world are open equally to the rich and the poor. Are not the faces of the heavens, adorned with shining stars, more beautiful than the most precious gold-leaf ceilings of luxurious houses? Are the riches of the rich wider than the expanses of the earth? Whence it was said to those who join house to house and villa to villa: Will you alone dwell upon the earth? You have a larger house: the poor, in which you cry out and are heard. O Israel, says the prophet, how great is the house of God and its vast place of possession! It is great and boundless. The house of God is common to the rich and the poor, yet it is difficult for the rich to enter the kingdom of heaven.

Not the Trinity but Christ, who is God above all things, who ascended to heaven in the flesh under the gaze of the disciples and who will come from heaven in the flesh. He who did not leave heaven when he took on flesh on earth and did not leave his own on earth when he ascended into heaven in the flesh, because of his divinity. Indeed, he promised this, saying, “See, I am with you all days, until the end of the world.” He is that God, therefore, who according to the prophecy of blessed Jeremiah “is great and without limits, sublime and immense” in the divine nature and of whom a little later the same prophet says, “He is our God, and no other can be compared with him. He has searched every way of knowledge and has given it to Jacob his servant, and to Israel his beloved.” It is this God who made himself for a little while lower than the angels, taking on the nature of a servant, as the same prophet says, “After these things he appeared on the earth and lived among human beings.” The faithless thought he was a mortal and changeable human being, but he is precisely the same one that those who truly believe in him will see—now that their hearts have been cleansed from sin—as the immortal and unchangeable God according to his own nature.

This treats of the church and of the nature of the mystery, since now “our knowledge is imperfect,” and the perfection of knowledge has not yet arrived. He refers to compassion as territory, which increases as one grows toward the good.