1054. And I will see it. That this signifies that he is such that he can be regenerated, is evident from the fact that to “see” anyone, when predicated of the Lord, means to know his quality. For the Lord knows all from eternity, and has no need to see what anyone is. When anyone is such that he can be regenerated, then it is said of the Lord that He “sees” him, as also that He “lifts up His countenance” upon him. But when he cannot be regenerated, it is not said that the Lord sees him, or lifts up His countenance upon him, but that He “turns away His eyes” or “His face” from him, although it is not the Lord who turns them away, but the man. Hence in the fourteenth verse (Genesis 9:14), where the whole human race was treated of, in which there are many who cannot be regenerated, it is not said, when “I” see the bow in the cloud, but when the bow “shall be seen” in the cloud. As regards the Lord, the case is the same with “seeing” as it is with “remembering” which in the internal sense signifies to have mercy. (Concerning this see above, n. 840,1049 and also n. 626.)

840. And God remembered. That this signifies the end of temptation and the beginning of renovation, is evident from what precedes and follows. “God remembered” signifies, specifically, that He is merciful, for His remembrance is mercy; and this is especially predicated after temptation, because new light then shines forth. So long as temptation continues, the man supposes the Lord to be absent, because he is troubled by evil genii so severely that sometimes he is reduced to despair, and can scarcely believe there is any God. Yet the Lord is then more closely present than he can ever believe. But when temptation ceases, the man receives consolation, and then first believes the Lord to be present. Therefore in the passage before us, the words “God remembered” expressed according to the appearance, signify the end of temptation, and the beginning of renovation. “God” is said to remember, and not “Jehovah” because as yet the man was in a state antecedent to regeneration; but when he is regenerated, then “Jehovah” is named (as at the end of this chapter, verses 20-21). The reason is that faith is not yet conjoined with charity, for man is for the first time said to be regenerated when he acts from charity. In charity Jehovah is present, but not so much in faith before it is joined to charity. Charity is the very being and life of man in the other world; and as Jehovah is Being and Life itself, so before man is and lives, “Jehovah” is not said to be with him, but “God.”