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1112. And God hath remembered her injustices.- That this signifies that falsities from evils have separated them from the Lord, is evident from the signification of remembering, when said of God, as denoting to separate Him from themselves, of which we shall speak presently; and from the signification of injustices, as denoting falsities from evil; for "just" means truth from good, and consequently "unjust" means falsity from evil. The reason why "just" means truth from good, is, that civil justice is nothing else than civil truth, which pertains to the law; and civil equity is the good which also pertains to the law, because as the law wills justice, so it wills equity. For as all truth must be from good, so all justice must be from equity; similarly, as all truth pertains to good, so all justice pertains to equity, and the reverse; they cannot be separated, for if they were separated, equity would be no longer equity, nor would justice so called, be justice. Similarly, good and truth cannot be separated, for if they were separated good would no longer be good, nor truth truth. These observations are made in order that it may be known, that injustices here signify falsities from evil.
[2] The reason why God remembering their injustices signifies that the falsities of evil separated them from the Lord, is, that by the previous words "her sins reached unto heaven," is signified that their evils closed heaven, for when heaven is closed to a man, the Lord is separated; the signification of the latter follows from the signification of the former words. It must be understood, however, that the Lord does not separate Himself from them, but that they separate themselves from the Lord; for the Lord regards every one from the face, and not from the back part of the head. It is for this reason that angels of heaven have the Lord continually before the face, and in whatever direction they may turn themselves this is the case; but evil spirits turn their faces away from the Lord, and turn to Him the back part of the head, and thus they separate themselves from Him. It is the falsities from their evils which is the cause of this effect. That the angels of heaven turn to the Lord in this way, and the spirits in hell turn away from Him, may be seen in Heaven and Hell 17, 123, 142, 143, 144, 145, 151, 251, 272, 548, 552, 561).
[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- It was said, that one Divine by itself is not possible, but that there must be a trine, and that this trine is one God in essence and in person. The question now arises, What sort of trine was in God before the Lord assumed the Human and made it Divine in the world. God was then in like manner a man, and He had a Divine, a Divine Human, and a proceeding Divine, or a Divine Esse, a Divine Existere, and a proceeding Divine; for, as was said, God without a trine is not possible. But the Divine Human was not, at that time, Divine to ultimates, the ultimates being what are called flesh and bones - these also were made Divine by the Lord, when He was in the world; this was necessary; and this now is God's Divine Human. This may be illustrated by the following comparison. Every angel is a man, possessing a soul, a body, and that which proceeds; but still, he is not thus a perfect man, for he has not flesh and bones, as a man in the world has.
[4] That the Lord made His Human Divine even to its ultimates, which are called flesh and bones, He Himself proved to the disciples, - who believed when they saw the Lord that they saw a spirit - in saying, "See my hands and my feet that it is I myself; handle me and see, for a spirit hath not flesh and bones as ye see me have" (Luke 24:39). It follows from this, that now God is more a man than the angels.
We have made a comparison between an angel and a man, nevertheless, it must be understood, that God has life in Himself, but that an angel has not life in himself, for he is a recipient of life. That the Lord as to both the Divine and the Divine Human, is life in Himself, He Himself teaches in John:
"As the Father hath life in himself, so hath he given to the Son to have life in himself" (5:26).
The Lord means by Father, in this passage, the Divine in Himself; for He says elsewhere, that "the Father is in him, and that the Father and he are one.
1112. And God hath remembered her injustices, signifies that falsities from evils have separated them from the Lord. This is evident from the signification of "remembering," in reference to God as being to separate Him from themselves (of which presently); also from the signification of "injustices," as being falsities from evil, for "the just" is truth from good, consequently "the unjust" is falsity from evil. "The just" is truth from good because civil justice is nothing else than civil truth, which is of the law, and civil equity is the good that is also of the law, since as the law wills justice so it wills equity; for as all truth must be from good so all justice must be from equity; and as all truth must be of good so all justice must be of equity, and conversely. The two cannot be separated, for if they are separated equity is no longer equity, nor is so-called justice justice; as good and truth cannot be separated, for if they are separated good is not good, nor is truth truth. This has been said to make clear that "injustices" here signify falsities from evil.
[2] "God hath remembered her injustices" signifies that falsities of evil have separated them from the Lord, because what precedes, that "her sins have reached even unto heaven," signifies that their evils had closed up heaven, for when heaven is closed to man the Lord is separated; and that being the meaning of the first part of the verse, this must be the meaning of what follows. It must be understood, however, that the Lord does not separate Himself from such, but that they separate themselves from the Lord; for the Lord regards everyone from the face and not from the back of the head; and for this reason the angels of heaven have the Lord continually before their face, and this whichever way they turn, but evil spirits turn the face away from the Lord and turn to Him the back part of the head, and thus they separate themselves from Him. The falsities from evils that are with them are what do this. (That the angels of heaven thus turn to the Lord, and that the spirits of hell thus turn away from Him, may be seen in the work on Heaven and Hell 17, 123, 142-145, 151, 251, 272, 548, 552, 561)
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] It has been said that one Divine by itself is not possible, but that there must be a trine, and that this trine is one God in essence and in Person. It may now be asked, What trine God had before the Lord took on the Human and made it Divine in the world? God was then likewise Man, and had the Divine, the Divine Human, and the Divine proceeding, that is, the Divine being [esse], the Divine manifesting [existere], and the Divine proceeding [procedere], for as has been said, God without a trine is not possible. But the Divine Human was not then Divine even to ultimates. Ultimates are meant by "flesh and bones," and even these were made Divine by the Lord when He was in the world. This was what was added, and this is the Divine Human that God now has. This, too, may be illustrated by this comparison. Every angel is a man, having a soul, having a body, and having a proceeding; and yet this does not make him a complete man, for he does not have flesh and bones as a man in the world has.
[4] That the Lord made His Human Divine even to its ultimates, which are called "flesh and bones," He made clear to the disciples, who when they saw Him believed that they saw a spirit, saying:
See My hands and My feet that it is I Myself; feel Me and see, for a spirit hath not flesh and bones as ye see Me have (Luke 24:39).
From this it follows that now God is Man more than an angel is. Comparison has been made with an angel and with a man; yet it must be understood that God has life in Himself, while an angel does not have life in himself, for he is a recipient of life. That the Lord as to both the Divine and the Divine Human, is life in Himself He teaches in John:
As the Father hath life in Himself so hath He given to the Son to have life in Himself (John 5:26).
Here by "Father" the Lord means the Divine in Himself; for He says elsewhere that the Father is in Him, and that the Father and He are one.
1112. "Et recordatus est Deus injustitiarum ejus." - Quod significet quod falsa ex malis separaverint illos a Domino, constat ex significatione "recordari", cum de Deo, quod sit separare Ipsum a se (de qua sequitur); ex significatione "injustitiarum", quod sint falsa ex malo, "justum" enim est verum a bono, inde "injustum" est falsum a malo: quod "justum" sit verum a bono, est quia justum civile non aliud est quam verum civile, quod est legis, et aequum civile est bonum quod etiam est legis, quia lex sicut vult justum ita vult aequum; nam sicut omne verum ex bono erit, ita omne justum ex aequo erit; tum sicut omne verum est boni, ita omne justum aequi erit; et vicissim: non possunt separari, nam si separantur, aequum non est aequum, nec justum ita dictum est justum; sicut bonum et verum non possunt separari; nam si separantur, bonum non est bonum nec verum est verum: haec dicta sunt ut sciatur quod per "injustitias" hic significentur falsa ex malo.
[2] Quod per "recordatus est Deus injustitiarum" significetur quod falsa mali separaverint illos a Domino, est quia per praecedentia, quod "pertigerint ejus peccata usque ad caelum", significetur quod mala illorum occluserint caelum, nam dum caelum homini occluditur, separatur Dominus; cum enim illud per praecedentia significatur, sequitur quod hoc per sequentia significetur; at usque intelligendum est quod non Dominus Se separet ab illis, sed quod illi separent se a Domino; Dominus enim unumquemvis spectat a facie, et non ab occipitio; inde angeli caeli Dominum continue ante faciem habent, et hoc utcunque se vertunt; mali autem spiritus avertunt faciem a Domino, et convertunt occipitium ad Ipsum, ita separant se a Domino: sunt falsa ex malis, quae apud illos sunt, quae hoc faciunt. (Quod talis conversio ad Dominum sit angelorum in caelo, et quod talis aversio a Domino sit spirituum in inferno, videatur in opere De Caelo et Inferno 17, 123, 142, 143, 144, 145, 151, 251, 272, 548, 552, 561.)
[3] (Continuatio de Fide Athanasiana, et de Domino.)
Dictum est quod unum Divinum per se non detur, sed quod trinum; et quod hoc sit unus Deus essentia et persona. Quaeritur nunc quale trinum fuit Deo antequam Dominus assumpsit Humanum et illud Divinum fecit in mundo. Tunc Deus similiter fuit Homo, ac fuit Ipsi Divinum, Divinum Humanum, ac Divinum procedens; seu Divinum Esse, Divinum Existere et Divinum Procedere; nam ut dictum est, Deus absque trino non datur: sed Divinum Humanum non tunc fuit Divinum usque ad ultima; ultima sunt quae vocantur "caro et ossa"; haec etiam Divina facta sunt a Domino cum fuit in mundo; hoc accessorium fuit; et hoc nunc Deo est Divinum Humanum. Hoc quoque per hanc comparationem illustrari potest: omnis angelus est homo; est illi anima, est illi corpus, et est illi procedens; sed usque non est ita perfectus homo, non enim habet carnem et ossa, sicut homo in mundo.
[4] Quod Dominus Humanum suum Divinum fecerit usque ad ultima ejus, quae vocantur "caro et ossa", manifestat Ipse discipulis, qui crediderunt se videre spiritum cum Dominum, dicendo,
"Videte manus meas et pedes meos, quod Ipse Ego sim, palpate Me et videte, nam spiritus carnem et ossa non habet, sicut Me videtis habere" (Luca 24:39):
ex quo sequitur quod nunc Deus sit Homo prae angelis. Comparatio facta est cum angelo et cum homine; sed tamen intelligendum est quod Deus sit Vita in Se Ipso, angelus autem non est Vita in se ipso, est enim recipiens vitae. Quod Dominus quoad utrumque, Divinum et Divinum Humanum, sit Vita in Se Ipso, docet Ipse apud Johannem,
"Quemadmodum..Pater habet vitam in Se Ipso, ita dedit..Filio vitam habere in Se Ipso" (5:26):
Dominus per "Patrem" ibi intelligit Divinum in Se; nam alibi dicit quod Pater in Ipso sit, et quod Pater et Ipse unum sint.