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; Matthew 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. Matthew 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. Matthew 21:16; Psalms 8:1.

In the same gospel,

You have hidden these things from the wise and intelligent and have revealed them to young children. Matthew 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. Isaiah 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? Jeremiah 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. Lamentations 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. Ezekiel 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.

4536. Genesis 35

1. And God said to Jacob, Rise up, go up to Bethel and settle there, and make there an altar to the God who appeared to you when you fled from before Esau your brother.

2. And Jacob said to his household, and to all who were with him, Remove the gods of the foreigner which are in the midst of you, and be purified, and change your garments.

3. And let us rise up and go up to Bethel, and I will make there an altar to the God who answered me on the day of my distress, and was with me in the way that I went. ¹

4. And they gave to Jacob all the gods of the foreigner which were in their hand, and the jewels which were in their ears; and Jacob hid them under the oak which was by Shechem.

5. And they travelled on; and the terror of God was on the cities which were round about them, and they did not pursue after the sons of Jacob.

6. And Jacob came to Luz which is in the land of Canaan - that is, Bethel - he and all the people who were with him.

7. And he built an altar there, and called the place El Bethel, for there the gods were revealed to him, when he was fleeing from before his brother.

8. And Deborah, Rebekah's nurse, died, and was buried below Bethel under an oak; and its name was called Allon Bacuth.

9. And God was seen by Jacob again, when he was coming from Paddan Aram; and He blessed him.

10. And God said to him, Your name is Jacob; your name will no longer be called Jacob, but indeed Israel will be your name; and He called his name Israel.

11. And God said to him, I am God Shaddai, be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your loins.

12. And the land which I gave to Abraham and Isaac I will give to you, and to your seed after you I will give the land.

13. And God went up from over him in the place where He talked to him.

14. And Jacob set up a pillar in the place where He talked to him, a stone pillar, and poured out a drink-offering onto it, and poured oil onto it.

15. And Jacob called the name of the place where God spoke to him, Bethel.

16. And they travelled on from Bethel, and there was still a stretch of land to go to Ephrath; and Rachel gave birth, and suffered severely' in giving birth.

17. And it happened in her suffering severely, ² in giving birth, that the midwife said to her, Do not be afraid, for this also is a son for you.

18. And it happened as her soul was departing, when she was about to die, that she called his name Ben-oni; and his father called him Benjamin.

19. And Rachel died, and was buried on the way to Ephrath, that is, Bethlehem.

20. And Jacob set up a pillar over her grave; this is the pillar of Rachel's grave even to this day.

21. And Israel travelled on and pitched his tent beyond the tower of Eder.

22. And it happened while Israel was residing in that land, that Reuben went and lay with Bilhah his father's concubine; and Israel heard of it. And the sons of Jacob were twelve.

23. The sons of Leah: Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun.

24. The sons of Rachel: Joseph and Benjamin.

25. And the sons of Bilhah, Rachel's servant-girl: Dan and Naphtali.

26. And the sons of Zilpah, Leah's servant-girl: Gad and Asher. These are the sons of Jacob who were born to him in Paddan Aram.

27. And Jacob came to Isaac his father, to Mamre, Kiriath Arba, which is Hebron, where Abraham and Isaac sojourned.

28. And the days of Issac were a hundred and eighty years.

29. And Isaac breathed his last, and died, and was gathered to his peoples, old and full of days. And Esau and Jacob his sons buried him.

CONTENTS

This chapter deals in the internal sense with how all else in the Lord's Natural was made Divine, the interior aspects of the Natural which were made Divine being meant by 'Israel' now. Progress towards aspects even more interior, where the Rational is situated, is described by the birth of Benjamin, and after that by Jacob's sons when they came to Isaac.

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