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Jeremiah 33

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1 And the word of Jehovah came to Jeremiah the second time, while he was still shut up in the court of the prison, saying,

2 Thus saith Jehovah the doer of it, Jehovah that formeth it to establish it, Jehovah is his name:

3 Call unto me, and I will answer thee, and I will shew thee great and hidden things, which thou knowest not.

4 For thus saith Jehovah the God of Israel concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down because of the mounds and because of the sword:

5 They come to fight with the Chaldeans, but to fill them with the dead bodies of the men whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.

6 Behold, I will apply a healing dressing to it and cure, and I will heal them, and will reveal unto them an abundance of peace and truth.

7 And I will turn the captivity of Judah and the captivity of Israel, and will build them, as at the beginning.

8 And I will cleanse them from all their iniquity, whereby they have sinned against me, and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me.

9 And it shall be to me a name of joy, a praise and a glory before all the nations of the earth, which shall hear of all the good that I do unto them; and they shall fear and tremble for all the good and for all the prosperity that I procure unto it.

10 Thus saith Jehovah: In this place of which ye say, It is waste, without man and without beast! in the cities of Judah and in the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast,

11 there shall again be heard the voice of mirth and the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of them that say, Give ye thanks unto Jehovah of hosts; for Jehovah is good, for his loving-kindness [endureth] for ever, -- of them that bring thanksgiving unto the house of Jehovah. For I will turn the captivity of the land as in the beginning, saith Jehovah.

12 Thus saith Jehovah of hosts: In this place which is waste, without man and without beast, and in all the cities thereof, there shall again be a habitation of shepherds causing [their] flocks to lie down.

13 In the cities of the hill-country, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the environs of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that counteth [them], saith Jehovah.

14 Behold, the days come, saith Jehovah, that I will perform the good word which I have spoken unto the house of Israel and unto the house of Judah.

15 In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

16 In those days shall Judah be saved, and Jerusalem shall dwell in safety. And this is the name wherewith she shall be called: Jehovah our Righteousness.

17 For thus saith Jehovah: There shall never fail to David a man to sit upon the throne of the house of Israel;

18 neither shall there fail to the priests the Levites a man before me to offer up burnt-offerings, and to burn oblations, and to do sacrifice continually.

19 And the word of Jehovah came to Jeremiah, saying,

20 Thus saith Jehovah: If ye can break my covenant [in respect] of the day, and my covenant [in respect] of the night, so that there should not be day and night in their season,

21 [then] shall also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites, the priests, my ministers.

22 As the host of the heavens cannot be numbered, nor the sand of the sea measured, so will I multiply the seed of David my servant, and the Levites that minister unto me.

23 And the word of Jehovah came to Jeremiah, saying,

24 Hast thou not seen what this people have spoken, saying, The two families that Jehovah had chosen, he hath even cast them off? And they despise my people, that they should be no more a nation before them.

25 Thus saith Jehovah: If my covenant of day and night [stand] not, if I have not appointed the ordinances of the heavens and the earth,

26 [then] will I also cast away the seed of Jacob, and of David my servant, so as not to take of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will turn their captivity, and will have mercy on them.

   

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On the Athanasian Creed # 30

  
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30. CONCERNING THE CREED OF ATHANASIUS

This is in complete harmony if only one God is acknowledged, so that there is no thought of three persons. If, in accordance therewith, the Creed of Athanasius is read, without allowing any other idea to enter, then full harmony is effected.

1. It is denied by no one that the Divine which took on the Human was His Divine, thus that the Lord suffered Himself to be born. Thence it follows that this is the Divine of Whom it is written in Matthew and in Luke. Nor was there another Father from whom He was conceived but the very Divine which He called His Father. Nor was there any other. This accords with the words in Matthew that Joseph "touched her not," [1:25] and again in Luke when Mary said that "she knew not a man" [1:34], and when Joseph "found that she was with child, and so was minded to put her away." [Matthew 1:19.]

2. The Divine of the Lord took on the Human. If the Divine is one, it follows that the Divine Itself, which is one, assumed the Human. Nor is any good done by the idea that the Divine which created the universe put on the Human. For in the Creed it is said that the Divine of the one Person, and the Divine of the other Person are entirely equal, as in these words - "Just as the Father is infinite, eternal, uncreate, omnipotent, God the Lord, so is the Son. For no one of them is first or last, greatest or least, but they are altogether equal." What, then, matters it whether I think that the Divine of the Lord or the Divine of the Father assumed the Human, so long as there exists the same idea in either case? Yet when it is said that the Divine of the Father put on the Human, the idea today in the Christian world is opposed. Nevertheless, it is exactly the same since the one Divine is altogether equal with the other.

3. It is said that the Lord was perfect God and perfect Man. Or, concerning the Human it is said that He was perfect Man consisting of a rational soul and a perfect body, and thence that he was Man from the nature of the mother. No one who thinks about this matter from the Divine order known to everyone, is able to accept it into his faith, for it would be to say that the Lord can exist as rational Man, or perfect Man from the mother alone. For was He not from the Father? And is it not the case that life and the initiament of life is from the father and its additions from the mother? To believe that the Lord was perfect Man from the mother alone, is quite contrary to all order and to what is said. Is there not the image of the father in children equally with that of the mother? The very love or ruling affection of the father stands out clearly in grandchildren and in families. In a word, there must be father and mother that man may be perfect man. How then is it to be believed that He was perfect Man from the mother?

4. Does it not then follow that the Divine was in the Lord from conception as is the soul in the case of every man.

5. This was considered by Athanasius when he said that God and Man are one Christ, not two but a united person like soul and body. From these statements it is clear that, according to our creedal faith, the Divine and the Human in the Lord are together in one Person, and not that the Divine is outside the Human as many crazily imagine.

6. Again, it is further stated that the two natures were not co-mingled, but that the Divine took to itself the Human. Neither are soul and body co-mingled with any man; but with every one, the soul clothes itself with a body and so takes to itself that which is called the human. In this also there is agreement.

7. And so when the Divine takes to itself the Human, uniting Itself with the Human as soul and body, so that there is one united person, then also the Human participates in the Divine, namely by becoming one [with it]. Thence also it can be confirmed that the Human, too, is Divine.

8. This also is confirmed in the Word, as in the Old Testament, that a Son was born whose name shall be God, The Everlasting Father, God with us, Jehovah our Righteousness. These names refer to the Human of the Lord, for it is said that thus shall the Son be called [Isaiah 9:6]; also elsewhere, as particularly in Revelation, where such things are said concerning "The Son of Man" by which name, also, the Divine Human of the Lord is meant.

  
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Thanks to the Swedenborg Society for the permission to use this translation.