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 (n. 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 xxiv. 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" (v. 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.
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