1802、“说，这人不会是你的继承人”表示外在之物不会是主国度的继承人，这从刚才所解释的“成为继承人”或“继承”的含义清楚可知。主国度的继承人不是外在之物，而是内在之物。然而，外在之物也是继承人，但只有通过内在之物才能成为继承人，因为在这种情况下，两者行如一体。要理解这一切是怎么回事，必须牢记：所有在天堂里的人都是主国度的继承人，包括那些在第一层和第二层天堂里的人，也包括那些在第三层天堂里的人，也就是说，包括那些外在的人，那些相对内在的人和那些内在的人，因为他们都构成一个天堂。内在事物与外在事物在主天堂里的关系就像它们在人里面的关系。第一层天堂的天使从属于第二层天堂的天使，第二层天堂的天使从属于第三层天堂的天使。然而，这种从属关系不是命令式的从属关系，而是如同在一个人里面那样，是内在事物进入更外在事物的一种流注；也就是说，主的生命通过第三层天堂流入第二层天堂，再通过第二层天堂流入第一层天堂，即按规定顺序流经所有天堂，还直接流入每个天堂。较低的天使，或处于从属地位的天使并没有意识到情况是这样，除非主赋予他们对这个问题的反思；因此，他们的从属关系不是命令式的从属关系。
第三层天堂的一位天使越拥有内在之物，就越成为主国度的一个继承人；第二层天堂的一位天使越拥有内在之物，就越成为一个继承人；同样，第一层天堂的一位天使越拥有内在之物，也越成为一个继承人。正是内在之物使得他们的每一位成为一个继承人。相对内在的天使比更外在的天使拥有更多的内在之物，故前者更接近主，更是祂的继承人。内在之物就是对主之爱和对邻之仁；因此，天使在何等程度上拥有爱和仁，就在何等程度上成为主的儿子和继承人，因为他们在同等程度上享有主的生命。
但没有人能从第一层天堂或外在天堂被提到第二层天堂或更内在的天堂，除非他先被教导爱之良善和信之真理。他越接受教导，就越能被提升并来到天使灵当中。天使灵在被提入或进入第三层天堂，或来到天使当中之前，也是如此。相对内在的事物和内在事物通过这些教导得以形成，并变得适合接受爱之良善和信之真理，从而接受对良善和真理的感知。没有人能感知到他所不知道和不相信的东西。因此，没有人能获得感知爱之良善和信之真理的能力，除非通过那种能使他知道何为良善或真理及其性质的知识或认知。所有人，甚至小孩子都是如此；在主的国度，每个孩子都接受教导。不过，孩子更容易被教导，因为他们没有充满虚假的观念或原则。然而，他们只被教导总体真理；一旦接受这些真理，他们所获得的感知是无数的，或说他们会感知到无限或无数事物。
这方面的情形就像当一个人被说服相信某个总体上的真理时的情形。这时，他很容易看到，可以说凭自己或自动学到构成这个真理的总体方面的具体方面，以及构成具体方面的个体细节，这些具体方面和个体细节都具有确认性。因为他被对总体上的真理的情感打动，因此也被这个真理的确认性的方面和细节打动。这些伴随快乐和愉悦的具体方面和更小细节会进入总体情感，由此不断完善它。这些方面和细节就是内在事物，人们凭这些内在事物而被称为继承人，也就是说，他们能通过这些事物继承主的国。但当这些人处于对良善的情感，即相爱，也就是说，他们通过良善和真理的知识或认知，以及对它们的情感而被引入相爱时，他们才第一次开始成为继承人，或获得产业；他们在何等程度上处于对良善的情感，或相爱，就在何等程度上成为继承人，或获得产业。因为相爱是他们从主的本质，如同从他们的父那里所获得的真正生命本身。这些事从接下来的内容（15:5；1805-1810节）可以看出来。
New Century Edition
Cooper(2008,2013)
[NCE]1802. Saying, "This one will not be your heir," means that the outward part would not inherit his kingdom, as is established by the symbolism of becoming an heir, or inheriting, discussed just above. The heir of the Lord's kingdom is not the outward part but the inward part. The outward part does inherit it too, but only through the inward part, because they then act as one.
To see how the case stands, you need to keep in mind that everyone in the heavens is an heir of the Lord's kingdom. This includes those in the first heaven, those in the second, and those in the third, or in other words, those with little depth and moderate depth just as much as those with great depth, because they all make one heaven. The relation of inner planes to outer in the Lord's heavens is the same as it is in a human being. Angels of the first heaven are under the angels of the second, who are under the angels of the third, but their hierarchy has nothing to do with dominance. Instead, the inner reaches act on the outer ones as they do in an individual human. The Lord's life flows through the third heaven into the second and through this into the first, in prescribed order, as well as flowing directly into each heaven. The lower angels do not realize that the situation is like this unless the Lord inspires them to reflect on it. The hierarchy has nothing to do with dominance, then.
[2] The more depth an angel of the third heaven has, the more that angel is heir to the Lord's kingdom. The more depth an angel of the second heaven has, the more that angel is an heir. And the more depth an angel of the first heaven has, the more that angel too is an heir.{*1} Their depth is what makes them heirs. Deeper angels have more depth than shallower angels, so they are closer to the Lord and are more his heirs.
Depth consists in love for the Lord and charity for one's neighbor, so the more love and charity angels have, the more they are the Lord's children, or heirs, because the more they have of his life.
[3] No one can ever be taken from the first, outermost heaven into the second, deeper heaven without first being taught about the good impulses of love and the true ideas of faith. The more such spirits learn, the more they can be lifted up among angelic spirits. Angelic spirits need similar training before they can be lifted up among angels of the third heaven. Instruction shapes our intermediate levels and so our inmost levels. It prepares them to receive the good impulses of love and the true ideas of faith and therefore to receive a perception of goodness and truth. People cannot possibly perceive something they neither know of nor believe in. Consequently they cannot receive the gift of perceiving love's goodness and faith's truth except through the kind of knowledge that allows them to recognize and evaluate goodness and truth. Everyone is like this, even little children (and in the Lord's kingdom, every child receives instruction), but children learn easily, because false principles do not permeate their minds.
They are taught only general truth, however.{*2} When they have learned it, the perceptions they receive are countless.
[4] They resemble people who become convinced of some overarching principle. Such people seize quickly, almost intuitively, on the specifics that support the general ideas, and on the individual details that support the specifics. The overarching truth resonates with them, and therefore the specifics and the smaller details supporting that truth do too. The particulars enter into the overall effect, adding pleasure and charm, so they are always perfecting it. These are the inner depths that allow people to be called heirs, or to inherit the Lord's kingdom. They do not become heirs or inherit that kingdom, however, until they devote themselves to what is good — that is, until they enter into the mutual love that angels share. Knowledge of and desire for goodness and truth introduce them into this emotion, and so far as they want what is good, or share in universal love, they are heirs, or inherit the kingdom. Mutual love is the most truly living quality there is, and they receive it from the very being of the Lord, their father. What follows just below in verse 5 also bears this out [1805-1810].
Footnotes:
{*1} Sometimes (see subsection 3 below and 1525, 1752:2, 1799:2) Swedenborg distinguishes among the inhabitants of the three heavens as angels, angelic spirits, and spirits (see note 3 in 978). At other times, such as in this passage, he refers to them collectively as angels. [Editors]
{*2} It is unclear whether "they" here means good spirits preparing to enter the second heaven and angelic spirits preparing to enter the third, or children in heaven, or both. [LHC]
Potts(1905-1910) 1802
1802. Saying, This one shall not be thine heir. That this signifies that what is external shall not be the heir of His kingdom, is evident from the signification of becoming an heir, or inheriting, explained just above. The heir of the Lord's kingdom is not what is external, but what is internal. What is external is so too, but through what is internal, for they then act as a one. That it may be known how the case herein is, it is to be kept in mind that all who are in the heavens-as well those who are in the first and in the second, as those who are in the third,-that is, as well those who are external and those who are interior, as those who are internal-are heirs of the Lord's kingdom; for they all make one heaven. In the Lord's heavens, the internals and the externals are circumstanced exactly as they are in man. The angels in the first heaven are subordinate to those in the second, and these are subordinate to the angels in the third heaven. The subordination, however, is not that of command, but is, as in a man, the influx of things internal into things more external; that is, the Lord's life inflows through the third heaven into the second, and through this into the first, in the order of their succession, besides that it inflows immediately into all the heavens. The inferior or subordinate angels do not know that this is so unless reflection is given them by the Lord; thus there is no subordination of command. [2] In proportion to the existence of what is internal in an angel of the third heaven is he an heir of the Lord's kingdom; and in proportion to the same in an angel of the second heaven is he an heir; and in like manner, in proportion to the existence of what is internal in an angel of the first heaven, is he too an heir. It is that which is internal that causes anyone to be an heir. With the interior angels there is more of what is internal than there is with the more external angels, and therefore the former are nearer to the Lord, and are more fully heirs. That which is internal is love to the Lord and charity toward the neighbor; in proportion therefore to the love and the charity which they have, in the same proportion are they sons and heirs, for in the same proportion are they partakers of the Lord's life. [3] But no one can possibly be taken up from the first or external heaven into the second or interior heaven until he has been instructed in the goods of love and the truths of faith. So far as he has been instructed, so far he can be taken up, and can come among angelic spirits. It is the same with angelic spirits before they can be taken up or come into the third heaven, or among angels. By instruction the interiors are formed, and thereby the internals, and are adapted to receiving the goods of love and the truths of faith, and thereby the perception of what is good and true. No one can perceive what he does not know and believe, consequently he cannot be gifted with the faculty of perceiving the good of love and the truth of faith except by means of knowledges, so as to know what they are and of what nature. It is so with all, even with infants, who are all instructed in the Lord's kingdom. But these are easily instructed, because they are imbued with no principles of falsity; they are however instructed in general truths only; and when they receive these they perceive things without number or limit. [4] The case in this respect is the same as it is with one who has been persuaded respecting any truth in general: the particulars of the general truths, and the singulars of the particulars, which are confirmatory, he easily learns, as it were of himself, or spontaneously; for he is affected by the truth in general, and thence also by the particulars and singulars of the same truth, which confirm; for these enter into the general affection with delight and pleasantness, and thus constantly perfect it. These are the internal things on account of which they are called "heirs," or by means of which they can inherit the Lord's kingdom. But they first begin to be heirs, or to have a heritage, when they are in the affection of good, that is, in mutual love, into which they are introduced by the knowledges of good and truth, and by the affections of them; and in proportion as they are in the affection of good, or in mutual love, in the same proportion are they "heirs," or have an inheritance. For mutual love is the veriest life [vitale] which they receive from the Lord's essence, as from their Father. These things may be seen from what follows in the next verse.
Elliott(1983-1999) 1802
1802. 'Saying, This man will not be your heir' means that that which is external will not be the heir of His kingdom. This is clear from the meaning of 'becoming the heir' or 'inheriting', dealt with already just above. The heir to the Lord's kingdom is not that which is external but that which is internal. Yet that which is external is heir as well, but only through that which is internal, for the two in that case act as one. To understand what is implied by this, one needs to keep in mind the thought that all who are in the heavens, including those in the first and in the second heavens as well as those in the third, that is, including those who are external and those who are more interior as well as those who are internal angels, are the heirs of the Lord's kingdom; for they all constitute one heaven. In the Lord's heavens internal things stand in relation to external exactly as they do with man. Angels in the first heaven are subordinate to angels in the second; and these in turn are subordinate to angels in the third. That subordination however is not one of command, but, as in man, is an influx of internal things into more external; that is to say, the Lord's life is flowing through the third heaven into the second, and through this into the first - through all the heavens in their ordered sequence, as well as into every individual heaven directly. The lower angels, or those in a subordinate position, are not aware that this is so unless they are given to reflect on it by the Lord; thus their subordination is not one involving command.
[2] Insofar as that which is internal resides in an angel of the third heaven he is an heir of the Lord's kingdom; also, insofar as that which is internal resides in an angel of the second heaven he too is an heir; and in a like manner, insofar as that which is internal resides in an angel of the first heaven he is an heir as well. It is the internal that makes each of them an heir. With angels who are more internal that which is internal exists in greater measure than with those who are more external, and therefore they are nearer to the Lord and the more His heirs. That which is internal is love to the Lord and charity towards the neighbour. In the measure that they have love and charity therefore they are sons and heirs, for in the same measure they inherit the Lord's life.
[3] But no one can possibly be brought from the first or external heaven into the second or more interior heaven until he has been taught the goods of love and the truths of faith. Insofar as he is taught these he is able to be brought to and to enter the company of angelic spirits. Something similar must occur before these angelic spirits are able to be brought to or to enter into the third heaven, that is, into the company of angels. By means of such teaching, more interior and then internal things are formed, and are made suitable to receive the goods of love and truths of faith, and so to receive the perception of what is good and true. No one is able to see with perception what he does not know and believe. Thus no one can be granted an ability to see perceptively any good of love or truth of faith except through cognitions, which enable him to know what good or truth is and the nature of it. This is so with all people, even with young children, all of whom receive teaching in the Lord's kingdom. But these are taught without difficulty because they have not been imbued with false ideas. Yet they are taught general truths only, and when they receive them, there is no limit to the things they can perceive.
[4] It is the same as when a person has been persuaded of some truth in its general or overall presentation of itself. He then sees easily and so to speak from himself, or spontaneously, the particular facets that make up the general aspects, and the individual details that make up the particular facets, which are confirmatory. For stirred by an affection for a truth in its general presentation, he is also as a consequence stirred by the confirmatory facets and details of the same truth. Those particular facets and details, accompanied by delight and pleasantness, enter into the general affection and thereby perfect it constantly. Such facets and details are the internal things by virtue of which people are called heirs, that is, by which they are able to inherit the Lord's kingdom. But those people first begin to be heirs or to receive the inheritance when an affection for what is good, that is, when mutual love, exists in them, into which they have been introduced by means of cognitions of good and truth and by means of affections for these. And insofar as an affection for good, that is, insofar as mutual love, is present in these people, they are heirs or recipients of the inheritance; for mutual love is that very life itself which they receive from the Lord's essence, as from their Father. These considerations may also become clear from what follows next in verse 5.
Latin(1748-1756) 1802
1802. 'Dicendo, Non hereditabit te hic': quod significet quod externum non erit heres regni Ipsius, constat a significatione 'heres fieri aut hereditare,' de qua mox prius; heres regni Domini non est externum sed est internum; externum quoque est sed per internum, nam tunc unum agunt: ut sciatur quomodo hoc se habet, tenendum quod omnes qui in caelis, tam qui iri primo quam qui in altero sicut qui in tertio, hoc est, tam qui externi sunt quam qui interiores sicut qui interni, sunt heredes regni Domini, nam omnes unum caelum faciunt; in caelis Domini se prorsus habent interna et externa, sicut apud hominem; angeli qui in primo caelo, subordinati sunt angelis qui in secundo, et hi subordinati angelis qui in tertio, sed subordinatio non est imperii, verum est, sicut in homine, influxus internorum in exteriora; influit nempe Domini vita per caelum tertium in alterum et per hoc in primum; hoc per ordinem successionis, praeter quod etiam immediate in omnes caelos; angeli (x)inferiores seu subordinati non sciunt quod ita se habeat, nisi detur illis reflexio a Domino, ita non est subordinatio imperii: [2] quantum internum est apud angelum tertii caeli, tantum est heres regni Domini; tum quantum internum est apud angelum secundi caeli, tantum est heres; similiter quantum internum est apud angelum primi caeli, tantum quoque est heres; internum facit heredem esse; apud angelos interiores plus est internum quam apud angelos exteriores, quare propiores sunt Domino et magis heredes: internum est amor in Dominum et charitas, erga proximum; quantum itaque amoris et charitatis habent, tantum sunt filii seu' heredes, nam tantum habent a Domini vita. [3] Sed a primo seu externo caelo nusquam aliquis in alterum seu interius caelum evehi potest, priusquam instructus est in bonis' amoris et veris fidei; quantum instructus, tantum potest evehi et venire inter spiritus angelicos; similiter hi antequam evehi seu venire possint in caelum tertium seu inter angelos; per instructionem formantur interiora, et sic interna, et adaptantur ad recipiendum bona amoris et vera fidei, et sic perceptionem boni et veri; nemo potest percipere quod non scit et credit, ita non donari facultate percipiendi bonum amoris et verum fidei nisi per cognitiones ut norit quid sit et quale sit; similiter se habet cum omnibus, etiam cum infantibus, qui omnes instruuntur in regno Domini, at hi facile quia nullis principii falsi imbuti: sed instruuntur modo in veritatibus communibus, quae cum recipiunt, tunc indefinita sunt quae percipiunt; [4] se habet hoc sicut qui persuasus est de aliqua veritate in communi; is communium particularia, et particularium singularia, quae confirmantia sunt, facile et quasi ex se, aut sponte: arripit; a veritate enim in Communi afficitur, inde etiam ab ejusdem veritatis particularibus et singularibus quae confirmant; nam haec cum jucunditate et amoenitate intrant in communem affectionem et sic illam jugiter perficiunt; haec sunt interna per quae heredes dicuntur seu per quae hereditare possunt regnum Domini; at tunc primum heredes sunt seu hereditant, cum in affectione boni sunt, hoc est in amore mutuo, in quem per cognitiones boni et veri et illorum affectiones introducuntur; et quantum in affectione boni seu amore mutuo, tantum heredes sunt seu hereditant; nam amor mutuus es ipsissimum vitale quod accipiunt ab essentia Domini, ut a suo Patre haec quoque constare possunt ex illis quae mox in vers. 5 sequuntur.