5608.“并我们的小孩子”表甚至更内在的事物。这从“小孩子”的含义清楚可知，“小孩子”是指更内在的事物（参看5604节）。“小孩子”和“童子或大点的孩子”之所以表示更内在的事物，是因为这二者表示纯真，纯真是某种至内在的事物。天上的情形是这样：至内在或第三层天堂由那些处于纯真的人组成，因为他们处于对主之爱。由于主是纯真本身，所以那里的人因处于对主之爱而处于纯真。尽管他们在众天堂是最有智慧的人，然而在其他人看来却像小孩子。由于这个原因，还由于小孩子处于纯真，故在圣言中，“小孩子”表示纯真。
由于天堂的至内在是纯真，所以纯真必从内在存在于天上所有人中间。这就像连续事物相对于同时存在的事物，或像以不同的层级彼此分开存在的事物相对于从它们存在的事物。因为同时存在的一切事物皆源于连续事物。当前者从后者存在，即同时的事物从连续的事物产生时，它们就按着诸如它们起初被划分为不同层级时所在的次序摆列自己。以目的、原因和结果为例来说明。这些连续存在，彼此有别而又相互分离。当它们同时存在时，便以同样的次序来摆列自己；也就是说，目的占据至内在的位置，原因占据之后的位置，结果占据最后的位置。结果与其它二者共存；因为若非原因存在于结果中，目的存在于原因中，结果是不存在的。你若将原因从结果当中除去，就会摧毁结果；若将目的从原因当中除去，更是如此。目的使得原因成为原因，原因使得结果成为结果。
在灵界也是如此：正如目的、原因和结果彼此有别而又互相分离，在灵界，对主之爱、对邻之仁和仁爱的行为同样如此。当这三者成为一体或同时共存时，第一个必在第二个里面，第二个必在第三个里面。在仁爱行为里面同样如此：若非从情感或内心所流出的仁爱在这些行为里面，它们就不是仁爱行为；若非对主之爱在仁爱里面，它就不是仁爱。因此，若你拿走内在实质，外在形式就会消失；因为外层从它有序的内层而存在并持续存在。纯真同样如此。纯真与对主之爱构成一体。若非纯真在仁爱里面，它就不是仁爱。因此，若非拥有纯真在里面的仁爱在仁爱的行为中，它们就不是仁爱的行为。正因如此，纯真必在天上所有人里面。
这一事实，以及“小孩子”表示纯真的事实明显可见于马可福音：
耶稣对门徒说，让小孩子到我这里来，不要禁止他们，因为神的国正是这样的人的。我实在告诉你们，凡要承受神国的，若不像小孩子，断不能进去。于是抱着小孩子，给他们按手，为他们祝福。（马可福音10:14-16；路加福音18:15-17；马太福音18:3）
此处“小孩子”明显表示纯真，因为纯真居于小孩子中间，还因为纯真之人在天堂看似小孩子。
没有人能进入天堂，除非他有某种程度的纯真（参看4797节）；更重要的是，小孩子允许自己被充满纯真的天使管教；孩子还不能独立行动，像成人那样凭自己的判断力和意愿进行自我管理。小孩子允许自己被天使管教，这一事实从主在马太福音中的话明显看出来：
你们要小心，不可轻看这小子里的一个。我告诉你们，他们的天使在天上，常见我天父的面。（马太福音18:10）
若不凭着纯真，没有人能“见神的面”。
在以下经文中，纯真也由“婴孩或小孩子”来表示。马太福音：
你从婴孩和吃奶的口中，得着了完全的赞美。（马太福音21:16；诗篇8:2）
又：
你将这些事向智慧聪明人就藏起来，向婴孩就显出来。（马太福音11:25；路加福音10:21）
“婴孩”所表示的纯真是智慧本身，因为真正的纯真居于智慧（2305-2306，4797节）。这解释了为何经上说“你从婴孩和吃奶的口中，得着了完全的赞美”，以及这些事“向婴孩就显出来”。
以赛亚书：
牛必与熊同食，它们的崽必一同躺卧；吃奶的必玩耍在虺蛇的洞口。（以赛亚书11:7-8）
这论及主的国，尤其论及那里平安或纯真的状态。“吃奶的”表示纯真；“吃奶的必玩耍在虺蛇的洞口”表示祸事不会临到纯真的人身上；“虺蛇”是指最为诡诈的人。这一章明显论及主。约珥书：
你们要在锡安吹号角，要聚集人民，使会众分别为圣；招聚老者，聚集孩童和吃奶的。（约珥书2:15-16）
“老者”表示智慧人；“孩童和吃奶的”表示纯真的人。
在以下经文中，“婴孩或小孩子”也表示纯真，但此处表示已被摧毁的纯真。耶利米书：
你们为何作这大恶自害己命，使你们的男人、妇女、婴孩和吃奶的都从犹大中剪除，不留一人呢？（耶利米书44:7）
又：
你的小孩子在各街头受饿发昏，你要为他们的性命向主举手。（耶利米哀歌2:19）
以西结书：
走遍耶路撒冷城，以行击杀。你们的眼不要顾惜，也不要可怜。要将老年人、少年人，并处女和小孩子全都杀尽。（以西结书9:5-6）
弥迦书：
你们将我民中的妇人从各人的快乐家中赶出，又将我的荣耀从她们的小孩子永远夺去。（弥迦书2:9）
至于小孩子的纯真，这种纯真仅是外在的，不是内在的；它因不是内在的，故无法与任何智慧联结，与它共存。但天使的纯真，尤其第三层天堂的天使的纯真是内在的纯真，因而能与智慧联结（2305，2306，3494，4563，4797节）。人如此受造，以致当他年老，变得像一个小孩子时，智慧的纯真就与他尚是一个小孩子时所拥有的那种无知的纯真联结；在这种情况下，他作为一个真正的小孩子进入来世。
Potts(1905-1910) 5608
5608. And also our little ones. That this signifies the things still more interior, is evident from the signification of "little ones," as being the things which are interior (see n. 5604). That more interior things are signified by "little children" and by "boys," is because innocence is signified by both, and innocence is what is inmost. In the heavens the inmost or third heaven consists of those who are in innocence, for they are in love to the Lord; and because the Lord is innocence itself, therefore they who are there, being in love to Him, are in innocence. These, although they are the wisest of all in the heavens, yet appear to others like little children. It is for this reason, and also because little children are in innocence, that by "little children" in the Word is signified innocence. [2] As the inmost of the heavens is innocence, therefore that which is interior with all in the heavens must be innocence. This is like successive things in relation to those which exist together, or like the things which are distinct from one another by degrees in relation to those which exist from them; for all that which exists simultaneously, springs from that which is successive. When the former exists from the latter, the parts place themselves in the same order as that in which they had before been distinguished by degrees; as, by way of illustration, end, cause, and effect are in succession and distinct from one another; and when they exist together they place themselves in the same order, the end as inmost, the cause next, and the effect last. The effect is coexisting, and is such that unless there is in it a cause, and in the cause an end, there is no effect, because if from the effect you remove the cause you destroy the effect, and still more if from the cause you remove the end; for from the end the cause has what makes it a cause, and from the cause the effect has what makes it an effect. [3] So also it is in the spiritual world: just as the end, cause, and effect are distinct from one another, so in the spiritual world are love to the Lord, charity toward the neighbor, and the works of charity. When these three become one or exist together, the first must be in the second, and the second in the third. And also as in the works of charity: unless charity from affection or the heart is within them, they are not works of charity; and unless love to God is within charity, it is not charity. Therefore if you take away that which is interior, the exterior falls; for the exterior comes into existence and subsists from its interiors in order. So is it with innocence. This makes one with love to the Lord, and unless it is within charity it is not charity; consequently unless charity in which there is innocence is within the works of charity they are not works of charity. Hence it is that innocence must be within all who are in the heavens. [4] That this is so, and that innocence is signified by "little children," is evident in Mark:
Jesus said to the disciples, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And taking them up in His arms, he put His hand upon them, and blessed them (Mark 10:14-16; Luke 18:15-17; Matt. 18:3). It is evident that by "little children" is here signified innocence, because with little children there is innocence, and because those who are innocent appear in heaven as little children. [5] No one can enter heaven unless he has somewhat of innocence (see n. 4797); and moreover little children suffer themselves to be governed by angels who are forms of innocence, and not as yet by what is their own, as is the case with adults who govern themselves by their own judgment and will. That little children suffer themselves to be governed by angels is evident from the Lord's words in Matthew:
See that ye despise not one of these little ones; for I say to you, that their angels in the heavens do always behold the face of My Father (Matt. 18:10);
no one can "see the face" of God except from innocence. [6] In the following passages also innocence is signified by "infants" or "little children." In Matthew:
Out of the mouth of babes and suckling, Thou hast perfected praise (Matt. 21:16; Ps. 8:2). Again, Thou hast hid these things from the wise and the intelligent, and hast revealed them unto babes (Matt. 11:25; Luke 10:21);
for innocence, which is signified by "babes," is wisdom itself, because genuine innocence dwells in wisdom (n. 2305-2306, 4797). For this reason it is said, "out of the mouth of babes and sucklings Thou hast perfected praise," and also that such things have been "revealed unto babes." [7] In Isaiah:
The cow and the bear shall feed, their young ones shall lie down together, and the suckling shall play on the hole of the viper (Isa. 11:7-8);
speaking of the Lord's kingdom, and specifically of the state of peace or innocence therein. A "suckling" denotes innocence; that nothing of evil can befall those who are in innocence is signified by a "suckling playing on the hole of a viper"; "vipers" are they who are most crafty. This chapter plainly relates to the Lord. In Joel:
Sound the trumpet in Zion, gather the people, sanctify the congregation, assemble the elders, gather the babes and those that suck the breasts (Joel 2:15-16);
"elders" denotes the wise; "babes and those that suck the breasts," the innocent. [8] In the following passages also by "infants" is meant innocence, but in these that it was destroyed. In Jeremiah:
Wherefore commit ye great evil against your souls, to cut off from you man and woman, infant and suckling, out of the midst of Judah, so that I shall leave you no remains? (Jer. 44:7). Again:
Lift up thy hands to Him upon the soul of thy little children, that faint for hunger in the head of all the streets (Lam. 2:19). In Ezekiel:
Pass through Jerusalem, and smite, let not your eye spare, neither have ye pity, the old man, the young man, and the maiden, and the little child (Ezek. 9:5-6). In Micah:
The women of My people ye drive out of everyone's house of delights, from the babes thereof they take away Mine honor forever (Micah 2:9). [9] As regards the innocence of little children however, it is only external and not internal; and because it is not internal it cannot be conjoined with any wisdom. But the innocence of the angels, especially those of the third heaven, is internal innocence, and thus conjoined with wisdom (n. 2305, 2306, 3494, 4563, 4797). Man is so created that when he grows old and becomes like a little child, the innocence of wisdom conjoins itself with the innocence of ignorance which he had in infancy, and so he passes into the other life as a true infant.
Elliott(1983-1999) 5608
5608. 'Even our young children' means aspects even more internal. This is clear from the meaning of 'young children' as things that are more internal, 5604. The reason more internal things are meant by 'young children' and also by 'boys (or older children)' is that innocence is meant by both these, and innocence is something inmost. The situation in heaven is that the inmost or third heaven consists of those in whom innocence dwells because they are moved by love to the Lord. For the Lord is Innocence itself, so that those who are there because they are moved by love to Him have innocence dwelling within them. And although they are the wisest ones of all in heaven, they look to others there like young children. For this reason, as well as for the reason that innocence dwells in young children, innocence is meant in the Word by 'young children'.
[2] Since innocence is the inmost virtue of heaven, innocence must exist inwardly with all who are in heaven. It is like entities of a consecutive nature in relation to those that come into being simultaneously, that is, entities existing separated from one another in distinct degrees in relation to ones that come into being from these. For everything that comes into being simultaneously has its origin in entities of a consecutive nature. When simultaneous things take rise from consecutive ones they position themselves in the same order as that in which they existed initially, separated into distinct degrees. Take, by way of illustration, end, cause, and effect. These exist consecutively, distinct and separate from one another. When they come into being simultaneously they position themselves in the same order; that is to say, the end takes up the inmost position, the cause the position after this, and the effect the one that comes last. The effect comes into being simultaneously with the others; for unless the cause is present within the effect, and the end within the cause, no effect exists. If you remove the cause from the effect you destroy the effect, and all the more so if you remove the end from the cause. The end enables the cause to be a cause, and the cause enables the effect to be an effect.
[3] The same is so in the spiritual world; just as end, cause, and effect are distinct and separate from one another, so in the spiritual world are love to the Lord, charity towards the neighbour, and the deeds of charity. When these three are made one, that is, when they come forth simultaneously, the first has to be within the second, and the second within the third. Likewise within the deeds of charity: unless charity flowing from affection or the heart is present inwardly in those deeds, they are not the deeds of charity; and unless love to the Lord is present inwardly in charity it is not charity. If therefore you take away the inward substance, the outward form perishes; for the outward form is brought into being and kept in being by the loves existing in order within it. The same is so with innocence. It makes one with love to the Lord. Unless innocence is present inwardly in charity it is not charity. Consequently unless charity that has innocence within it is present inwardly in the deeds of charity, they are not the deeds of charity. This being so, innocence must be present inwardly with all who are in heaven.
[4] The truth of this, as well as the fact that innocence is meant by 'young children', is clear in Mark,
Jesus said to the disciples, Let the young children come to Me and do not hinder them; for of such is the kingdom of God. Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Taking them up therefore in His arms, He laid His hand upon them, and blessed them. Mark 10:14-16; Luke 18:15-17; Matt 18:3
Here 'the young children' clearly means innocence, for the reason that innocence resides with young children, and for the reason that in heaven forms of innocence are seen as young children. No one can enter heaven unless he possesses some measure of innocence, see 4797.
[5] What is more, young children allow themselves to be governed by angels who are filled with innocence; children do not act independently, the way adults govern personal behaviour by the exercise of their own judgement and will. The fact that young children allow themselves to be governed by angels is clear from the Lord's words in Matthew,
See that you do not despise any one of these little ones, for I say to you that their angels in heaven always see the face of My Father. Matt 18:10.
No one can see God's face except by virtue of having innocence.
[6] Innocence is meant by 'young children' in the following places as well:
In Matthew,
Out of the mouth of young children and sucklings You have perfected praise. Matt 21:16; Ps 8:1.
In the same gospel,
You have hidden these things from the wise and intelligent and have revealed them to young children. Matt 11:25; Luke 10:21.
The innocence meant by 'young children' is true wisdom; for genuine innocence dwells within wisdom, 2305, 2306, 4797. This explains why it is said that 'out of the mouth of young children and sucklings You have perfected praise', and also that such matters 'have been revealed to young children'.
[7] In Isaiah,
The young cow and the bear will feed; their young will lie down together. And a suckling will play over the viper's hole. Isa 11:7, 8.
This refers to the Lord's kingdom, specifically to the state of peace and innocence there. 'Suckling' stands for innocence. The impossibility that any evil can befall those in whom innocence is present is meant by 'the suckling will play over the viper's hole' - 'vipers' being utterly deceitful persons. This chapter in Isaiah refers quite explicitly to the Lord. In Joel,
Blow the trumpet in Zion; gather the people, sanctify the congregation, assemble the elders, gather the young children and those sucking at the breast. Joel 2:15, 16.
The elders' stands for the wise ones, 'the young children and those sucking at the breast' for the innocent ones.
[8] In the following places too 'young children' is used to mean innocence, but here innocence that has been destroyed: In Jeremiah,
Why are you committing great evil against your own souls, to cut off from you man and woman, young child and suckling from the midst of Judah, so that I leave you no remnant? Jer 44:7.
In the same prophet,
Lift up to Him your hands for the soul of your young children who faint through famine at the head of every street. Lam 2:19.
In Ezekiel,
Go through Jerusalem and strike; do not let your eye spare, and show no pity. [Utterly slay] old man, young man, virgin, and young child. Ezek 9:5, 6
In Micah,
The women of My people you cast out from each one's pleasant house; from her young children you take away My honour for ever. Micah 2:9.
[9] As regards the innocence present in young children, this is solely external, not internal; and because it is not internal it cannot be linked to any wisdom and exist together with it. But the innocence in angels, especially in those of the third heaven, is internal, and so exists joined to wisdom, 2305, 2306, 3494, 4563, 4797. Furthermore the human being has been created in such a way that when he grows old and becomes like a young child, the innocence of wisdom links itself to the innocence of ignorance that had been his when he was a young child, and in this condition, as a true young child, he passes over into the next life.
Latin(1748-1756) 5608
5608. `Etiam infantes nostri': quod significet quae adhuc interius, constat ex significatione `infantum' quod sint illa quae interiora sunt, n. 56o4; quod interiora per `infantes' et quoque per `pueros' significentur, est quia per illos et hos significatur innocentia, et innocentia est intimum. In caelis se ita habet: intimum seu tertium caelum consistit ex illis qui in innocentia sunt, sunt enim illi amore in Dominum, et quia Dominus est Ipsa Innocentia, idcirco illi qui ibi quia in amore in Ipsum sunt, in innocentia sunt; qui tametsi sapientissimi omnium in caelis sunt, usque apparent aliis sicut infantes; inde est, et quoque ex eo quod infantes in innocentia sint, quod per `infantes' in Verbo significetur innocentia. [2]Quia intimum caelorum est innocentia, ideo interius apud omnes qui in caelis sunt, erit innocentia; se habet hoc sicut successiva se habent ad coexistentia, seu illa quae inter se per gradus distincta sunt, ad illa quae ex illis {1} existunt, nam omne quod simul existit, oritur a successivis; {2} cum illa ex his existunt, locant se in eodem ordine in quo fuerunt prius distincta per gradus; sicut illustrationis causa: successiva sunt et inter se distincta, finis, causa et effectus; haec cum simul existunt, in eodem ordine se locant, nempe {3}intime finis, dein causa, et ultimo effectus, effectus est coexistens, in quo nisi causa sit et in causa finis, non est effectus, nam si ab effectu removes causam, destruis effectum, et magis si a causa removes finem; a fine enim habet causa ut sit causa, et a causa effectus ut sit effectus; ita quoque est in spirituali mundo; sicut finis, causa et effectus distincta sunt inter se, ita {4}in spirituali mundo amor in Dominum, charitas erga proximum, et opera charitatis; [3] haec tria cum unum fiunt, seu simul existunt, erit primum in secundo, et secundum in tertio; ut in operibus charitatis: nisi in illis interius sit charitas ex affectione seu corde, non {5}sunt opera charitatis, et nisi interius in charitate sit amor in Deum, non est charitas, quare si aufers id quod interius est, cadit exterius, nam exterius existit et subsistit a suis interioribus ordine; ita se habet cum innocentia: haec unum facit cum amore in Dominum; nisi illa interius sit in charitate, non est charitas, consequenter nisi charitas in qua innocentia sit intus in operibus charitatis, non sunt opera charitatis; inde est quod apud omnes qui in caelis, erit interius innocentia; [4] quod ita sit et quod per `infantes' significetur innocentia, constat apud Marcum, Jesus dixit discipulis, Sinite infantes venire ad Me, et ne prohibete eis, talium enim est regnum Dei: amen dico vobis, Quisquis non acceperit regnum Dei ut infans, non ingredietur in illud. Suscipiens igitur illos in ulnas, posuit manum super eos, et benedixit eis, x 14-16, Luc. xviii 15-17, Matth. xviii 3;quod per `infantes' hic significetur innocentia, constare potest quia apud infantes est innocentia, {6} et quia innocentiae in caelo apparent ut infantes; quod nemo intrare possit in caelum nisi aliquid innocentiae habeat, videatur n. 4797; [5] et praeterea infantes se regi patiuntur ab angelis, qui sunt innocentiae, et nondum ex proprio, sicut adulti qui semet ex suo judicio et sua voluntate regunt; quod infantes ab angelis illis se regi patiantur, constat ex Domini verbis apud Matthaeum, Videte ne contemnatis ullum ex pusillis his; dico enim vobis, quod angeli eorum in caelis semper videant faciem Patris Mei, xviii 10;
nemo `videre faciem Dei' potest nisi ex innocentia. [6] In sequentibus etiam locis per `infantes' significatur innocentia: apud Matthaeum, Ex ore infantum et lactentium perfecisti laudem, xxi 16,Ps. viii 3: apud eundem, Abscondisti hoc sapientibus et intelligentibus, et revelasti ea infantibus, xi 25, Luc. x 21;
{7}innocentia enim quae per `infantes' significatur, est ipsa sapientia, nam genuina innocentia habitat in sapientia, n. 2305, 2306, 4797, inde dicitur quod `ex ore infantum et lactentium perfecisti laudem' tum quod `talia revelata sunt infantibus': [7] apud Esaiam, Juvenca et ursus pascent, una cubabunt foetus eorum, . . . et ludet lactens super foramine {8}viperae, xi (X)7,8;
ibi de regno Domini, et in specie de statu pacis et innocentiae ibi; `lactens' pro innocentia; quod nihil mali illis accidere possit qui in innocentia sunt, significatur per quod `ludet lactens super foramine viperae', viperae sunt qui dolosissimi; agitur in eo capite aperte de Domino: apud Joelem, Clangite buccina in Zione, . . . congregate populum, sanctificate congregationem, colligite senes, congregate infantes et sugentes ubera, ii (X)15, 16;
`senes' pro sapientibus, `infantes et sugentes ubera' pro innocentibus. [8] In sequentibus locis etiam per `infantes' intelligitur innocentia, sed in his quod destructa: apud Jeremiam, Quare vos facientes malum magnum contra animas vestras, ad exscindendum vobis virum et feminam, infantem et lactentem, e medio Jehudae ut non relinquam vobis reliquias, xliv 7:
apud eundem, Tolle ad Ipsum manus tuas super {9}animam infantum tuorum, qui {10}deficiunt per famem in capite omnium platearum, Thren. ii 19:
apud Ezechielem, Transite per Hierosolymam, et percutite, nec parcat oculus vester, neque clementia utamini, senem, juvenem, et virginem, et infantem, ix 5, 6:
apud Micham, Mulieres populi Mei expellitis e domo deliciarum cujusque, a cum infantibus ejus auferunt honorem Meum in perpetuum, ii 9. [9] (S)Quod autem infantum {11}innocentiam attinet, est illa solum externa non autem interna, et quia non interna, non potest conjuncta esse cum aliqua sapientia; angelorum autem, imprimis tertii caeli, innocentia est interna, ac ita conjuncta cum sapientia, n. 2305, 2306, (X)3494, 4563, 4797; homo etiam ita creatus est ut, cum senescit et fit sicut infans, quod tunc innocentia sapientiae se conjungat cum innocentia ignorantiae quae fuerat ei in infantia, et sic ut verus infans transeat in alteram vitam. @1 i simul$ @2 i tunc locant se in coexistentibus$ @3 intimae I $ @4 quoque$ @5 est opus$ @6 ac ut infantes apparent innocentiae in caelo$ @7 innocentiae enim quae per infantes significantur, sunt ipsae $ @ sapientiae quia$ @8 petrae AI$ @9 anima I $ @10 defecerunt$ @11 sapientiam$