Many of us don’t realize that there is an Old Testament Book entitled “Baruch.” It is brief
and is only used four times in the yearly lectionary. Baruch was the secretary of the
prophet Jeremiah (d. about 570).
Between 597 – 587 BC, many people were deported from Judea to Babylonia, modern
day Iraq, by the Babylonians. In 538, Cyrus the King of Persia, Iran, after defeating the
Babylonians, allowed the Jews to return to their homeland. This book is addressed to
Jerusalem, inviting her to welcome her children home: “Look towards the east, and see
your children gathered from west and east… they went forth from you on foot, led by
their enemies: but God has brought them back to you … God has ordered every high
mountain… be made low and every valley filled up to make level ground … For God will
lead Israel with joy … with the mercy and righteousness that come from him.” What is
remarkable about the return from exile was that it was brought about not by their efforts
but by God’s Providence.
The Responsorial hymn reads: “When the Lord bought back the exiles of Zion, we
thought we were dreaming … what great things the Lord has worked for us! Indeed, we
were glad.”
God brings his children home. The Gospel uses similar words to describe John who
came “preaching a baptism of repentance for the forgiveness of sin.” The Baptist’s
invitation appeals with similar words as Baruch but from Isiaah: “Prepare the way of the
Lord, make straight his paths. Every valley shall be filled, and every mountain and hill
brought low, and the crooked shall be made straight, and the rough ways shall be made
smooth, and all flesh shall see the salvation of God.”
St. Thomas Aquinas observes that John the Baptist didn’t say “Prepare your way for
receiving the Lord”: “We were too weak that we could not draw near to the Lord, unless
he came to us … but what is this way? It is faith, which is by hearing: ‘That Christ may
dwell by faith in your hearts’ (Eph 3:17) … ‘Prepare’ pertains to charity, which is
necessary for salvation” (Commentary on Matthew).
Thomas Aquinas affirms: John was not only a prophet, but “more than a prophet (Mt
11:9) for he was the end of the Law and the beginning of the Gospel. Therefore, it was
in his province to lead men, both by word and deed, to the law of Christ rather than to
the observance of the Old Law” (3a. 38, 1 ad 2). 1
John prepared for the coming of Jesus, according to Thomas: “The whole teaching and
work of John was in preparation for Christ… “(3a. 38, 3). Thomas observes that “John
preached the baptism of penance and remission of sins, not as though he accomplished
this by himself, but because he began it by preparing the way for it” (3a. 38, 3, ad 1).
1 References to St. Thomas’ Summa Theologiae, give the part of the Summa, the question, the part, and
if the reference refers to Thomas’ response to an objection, the number of the objection, introduced by
“ad” in reference “to” which objection.

Advent is a time of renewal for our own coming home to the Lord. The second reading
is from the Letter to the Philippians (Phil 1:4-6, 8-11). Paul is especially proud of them.
He writes that he is “… constantly praying with joy in every one of my prayers for all of
you” (Phil 1:4).
Why is Paul especially moved by these Christians at Philippi? Paul speaks of their
kononia, that is, their “participation” or “sharing” in the Gospel from the very first day.
St. Thomas Aquinas understands this to mean their “communication” of the Gospel:
“You share in the doctrine of the Gospel by believing and fulfilling it in work; for this is
true partnership” (Thomas Aquinas, Commentary on the Letter of St. Paul to the
Philippians). Right from the start, the Christians at Philippi putting into practice their
faith.
Paul attributes their good response to God: “I am sure of this much: that He who has
begun the good work in you will carry it through to completion …” (Phil 1:6).
Thomas points out that “God has begun this good work”: “This is by God’s power …
‘Apart from Me you can do nothing’ (Jn. 15:5) … the principle [starting point] in us of
every good work is to think of it, and this itself is from God: ‘Not that we are sufficient of
ourselves to claim anything as coming from us; our sufficiency is from God’ (2 Cor. 3:5)”
(Commentary on Philippians).
Paul reminds the Christians that God will support them “right up to the day of Christ
Jesus” (Phil 1:6).
Paul is specific about his prayer for them: “My prayer is that your love may more and
more abound” (Phil 1:9).
Thomas stresses the necessity of asking God for charity: “The interior affections are
perfected by charity; therefore, if one lacks charity, he should desire to obtain it; if he
has it, he should desire that it be made perfect. Hence, he says, that your love may
abound more and more. God is the one from whom an increase of charity should be
sought, because God is the only one who works this in us … Hence it is necessary that
we pray for it” (Commentary on Philippians).
Thomas recalls Paul’s words to the Corinthians: “God is able to provide you with every
blessing in abundance, so that you may always have enough of everything and may
provide in abundance for every good work” (2 Cor. 9:8).
Paul prays that the Philippians’ love may abound in understanding and perception (Phil
1:9). Thomas questions how this could happen: “But does knowledge arise from
charity? It seems so, because it is stated, ‘But the anointing which you received from
him abides in you, and you have no need that any one should teach you; as His
anointing teaches you about everything, and is true, and is no lie’ (1 John 2:27)”:
Furthermore, Thomas reflects that the Holy Spirit, who is identified with love, guides us
to truth in charity: “Charity is the Spirit, of whom it is said, ‘When the Spirit of truth