9144. And shall catch hold of thorns. That this signifies which betakes itself into falsities, is evident from the signification of “to catch hold of,” when said of the anger which arises from the affection of evil, as being to betake itself, and thus to kindle; and from the signification of “thorns,” as being falsities (of which in what follows). Something shall first be said to show how the case herein is. The loves in a man are the Fires of his life (see n. 9055). Evil loves, which are the loves of self and of the world, are consuming Fires, for they consume the goods and truths which belong to the life itself. These fires make the life of man’s will, and the light from these fires makes the life of his understanding. So long as the Fires of evil are kept shut up in the will, the understanding is in light, and consequently is able to perceive good and truth. But when these Fires pour forth their light into the understanding, then the former light is dissipated, and the man is darkened in respect to the perception of good and truth, and this the more in proportion as the loves of self and of the world, which are these fires, receive increase; until finally these loves stifle and extinguish all truth, together with all good.

[2] When these loves are assailed, then fire from the will breaks forth into the understanding, and kindles a flame there. This flame is what is called “anger.” Hence it is that when he is angry, a man is said to “become heated,” to “take fire,” and to be “inflamed.” This flame assails the truths and the goods that are in the understanding, and not only hides, but also consumes them; and (this is a secret) when this evil fire breaks forth from the will into the understanding, the latter is closed above and opened below; that is, is closed where it looks toward heaven, and is opened where it looks toward hell. From this it is that when an evil man takes fire with anger, evils and falsities flow in, which kindle into flame. The case herein is like that of a fiber in the body, which, if touched with the point of a needle, instantly contracts and closes itself, and thus prevents the injury from penetrating further, and attacking the life in its first principles. Moreover, when falsity is presented to the sight, it has the appearance of being sharp-pointed.

[3] The state of an evil man when angered, resembles that of smoke, which, when fire is applied to it, kindles into flame; for the falsity of evil in the understanding is like smoke; and anger is like the flame of the ignited smoke. There is also a correspondence between them, and therefore in the Word “smoke” denotes what is false; and its “flame” denotes anger; as in David:

There went up smoke out of His nostrils, and fire out of His mouth; coals did burn in Him (Psalms 18:5).

And in Isaiah:

Wickedness burneth as the fire, it devoureth the briers and thorns, and kindleth the thickets of the forest, and they mount up as the rising of smoke, in the wrath of Jehovah Zebaoth (Isaiah 9:18-19); where “smoke” denotes falsity, from the “kindling” of which there arises anger. (That “smoke” denotes falsity, see n. 1861.)

[4] From all this it is now clear what is signified in the internal sense by “when fire shall go forth, and shall catch hold of thorns, and a stack is consumed, or the standing crop,” namely, that if the affection of evil breaks forth into anger, and betakes itself into the falsities of concupiscences, and consumes the truths and goods of faith. Every thinking person can see that there is some reason for this law which lies hidden within and does not appear; for nowhere has a law been enacted about fire catching hold of thorns, and thereby consuming a stack, or the standing crop; because such a thing very rarely happens; whereas it is of daily occurrence that the fire of wickedness and anger lays hold of and sets on Fire the falsities of concupiscences, and thus consumes the truths and goods of the church.

[5] That “thorns” denote the falsities of concupiscences, is evident from the following passages.

In Isaiah:

Upon the land of My people cometh up thorn and brier (Isaiah 32:13);

“the land” denotes the church; “the thorn and brier” denote falsities, and the consequent evils. Again:

As for your spirit, a fire shall consume you, so the peoples shall be burned into lime, as thorns cut down that are kindled with fire (Isaiah 33:11-12).

The “thorns that are kindled with fire” denote falsities which break into flame, and consume truths and goods.

[6] In Ezekiel:

There shall be no more a pricking brier to the house of Israel, nor a thorn causing grief (Ezekiel 28:24);

“a pricking brier” denotes falsity of the concupiscences of the love of self; “a thorn,” falsity of the concupiscences of the love of the world.

In Hosea:

Your mother hath played the harlot; therefore I hedge up thy way with thorns, and she shall not find her paths (Hos. 2:5-6);

“ways” and “paths” denote truths; and “thorns,” falsities in place of truths.

[7] Again:

The high places of Aven, the sin of Israel, shall be destroyed; the thistle and the thorn shall come up on their altars (Hos. 10:8);

“the thistle and the thorn” denote evil and falsity that lay waste the goods and truths of worship.

In David:

They compassed me about like bees; they go out like a fire of thorns (Psalms 118:12);

“a fire of thorns” denotes the concupiscence of evil.

In Matthew:

By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? (Matthew 7:16);

“gathering grapes of thorns” denotes deriving the goods of faith and of charity from the falsities of concupiscences (that “grapes” denote these goods, see n. 1071, 5117, 6378).

[8] In Mark:

Other seed fell among thorns, but the thorns came up, and choked it, that it yielded no fruit. They that are sown among the thorns, are they that hear the word; but the cares of this world, and the deceitfulness of riches, and the concupiscences of other things entering in, choke the word, so that it becometh unfruitful (Mark 4:7, 18-19);

here there is explained what is meant by being “sown among thorns,” thus what by “thorns.” The same is signified by “sowing among thorns,” and “reaping thorns,” in Jeremiah:

Thus said Jehovah to the man of Judah, and to Jerusalem, Break up your fallow ground, and sow not among thorns (Jeremiah 4:3).

They have sown wheat, and have reaped thorns (Jeremiah 12:13).

[9] The falsities of concupiscences, which are signified by “thorns,” are falsities which confirm those things which are of the world and its pleasures, for more than all other falsities these take fire and blaze up, because they are from those concupiscences in the body which are felt; wherefore also they close the internal man, so that there is no appreciation of that which concerns the salvation of the soul, and eternal life.

[10] That:

They put a crown plaited of thorns upon the Lord’s head when He was crucified, and that then He was hailed King of the Jews, and said, Behold the Man (John 19:2-3, 5),

represented the condition of the Divine Word at that time in the Jewish church; namely, that it was stifled by the falsities of concupiscences. The “King of the Jews,” as He was then hailed by them, signified truth Divine. (That by a “king” in the Word is signified truth from the Divine, see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148; and that the like is signified by “the Anointed,” which in the Hebrew idiom is “the Messiah,” and in the Greek “the Christ,” n. 3004, 3008, 3009, 3732.) By “Judah” in the supreme sense is meant the Lord as to Divine good, and in the internal sense as to the Word, and thus as to doctrine from the Word (n. 3881); and that when such a crown was upon His head the Lord said “Behold the Man,” signified, Behold the Divine truth such as it now is in the church. For the Divine truth proceeding from the Lord in heaven is a Man; consequently heaven is the Grand Man, and this by influx and by correspondence, as has been shown at the end of many chapters (see n. 1871, 1276, 2996, 2998, 3624-3649, 3741-3750, 7396, 8547, 8988). From this also the Lord’s celestial church was called “Man” (see n. 478, 479), this church being that which the Jews represented (n. 6363, 6364, 8770). From this it is evident what was signified by the “crown of thorns,” and by His being hailed “King of the Jews,” by “behold the Man,” and also by the inscription on the cross, “Jesus of Nazareth, the King of the Jews” (John 19:19-20); namely, that Divine truth, or the Word, was so regarded and so treated by the Jews, among whom was the church. (That all things done to the Lord by the Jews at His crucifixion signified the states of their church with respect to truth Divine, or the Word, see n. 9093.) That the Lord was the Word, is evident in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word was made flesh, and dwelt in us, and we beheld His glory (John 1:1, 14);

“the Word” denotes the Divine truth.

4581. And he poured out a drink-offering thereon. That this signifies the Divine good of truth, is evident from the signification of a “drink-offering,” as being the Divine good of truth, of which below; but first I will state what the good of truth is. The good of truth is that which has elsewhere been called the good of faith, and is love toward the neighbor, or charity. There are two universal kinds of good, one of which is called the good of faith, and the other the good of love. The good of faith is what is signified by a “drink-offering,” and the good of love by “oil.” They who are brought by the Lord to good by an internal way are in the good of love, but they who are brought by an external way are in the good of faith. The men of the celestial church, and likewise the angels of the inmost or third heaven, are in the good of love; but the men of the spiritual church, and likewise the angels of the middle or second heaven, are in the good of faith. For this reason the former good is called celestial good, but the latter spiritual good. The difference is the same as that between willing well from good will, and willing well from good understanding. The latter therefore, namely, spiritual good, or the good of faith, or the good of truth, is what is signified by a “drink-offering;” but the former, namely, celestial good, or the good of love, is what is understood in the internal sense by “oil.”

[2] That such things were signified by the “oil” and the “drink-offering” cannot indeed be seen except from the internal sense, and yet it must be apparent to everyone that holy things were represented, for otherwise what else would be the pouring out of a drink-offering and of oil upon a pillar of stone than a ridiculous and idolatrous performance? And so in the making of a king, unless holy things were signified and involved in the putting of a crown on his head, anointing him with oil from a horn upon his forehead and upon his wrists, putting a scepter into his hand besides a sword and keys, investing him with a crimson robe and then seating him upon a throne of silver; and afterwards in his riding on a horse in royal trappings and being served at table by those of highest rank, not to mention other formalities, unless all these ceremonies represented holy things, and were venerable through their correspondence with the things of heaven and thence of the church, they would be like babies’ plays on a larger scale, or like plays on the stage.

[3] Nevertheless all these rituals derived their origin from the most ancient times, when rituals were holy from their representing holy things, and from correspondence with the holy things in heaven and thence in the church. Moreover, at the present day they are regarded as venerable, not because it is known what they represent, or to what they correspond, but by an interpretation as of emblems that are in use. But if it were known what each of these things represents, and to what holy thing it corresponds—the crown, the oil, the horn, the scepter, the sword, the keys, riding upon a white horse, and eating while nobles are serving-men would think of them with much more reverence. But this they do not know, and wonderful to say, do not desire to know, to such a degree have the representatives and significatives which are in such things and everywhere in the Word been at the present day destroyed in the minds of men.

[4] That a “drink-offering” signifies the good of truth, or spiritual good, may be seen from the sacrifices in which it was employed. Sacrifices were made from the herd or from the flock, and were representative of the internal worship of the the Lord, (n. 922, 923, 1823, 2180, 2805, 2807, 2830, 3519). To these were added the meat-offering and the drink-offering. The meat-offering, which consisted of fine flour mingled with oil, signified celestial good, or what is the same, the good of love, “oil” signifying love to the Lord, and “fine flour” charity toward the neighbor. But the drink-offering, which consisted of wine, signified spiritual good, or what is the same, the good of faith. Both together therefore (namely, the meat-offering and the drink-offering) signified the same things as the bread and wine in the Holy Supper.

[5] That these were added to the burnt-offerings and sacrifices is evident in Moses:

Thou shalt offer two lambs of the first year day by day continually; the one lamb thou shalt offer in the morning, and the other lamb shalt thou offer between the evenings; and a tenth of fine flour mingled with beaten oil, a fourth of a hin, and drink offering of the fourth of a hin of wine for the first lamb; and so also for the second lamb (Exodus 29:38-41).

In the day when ye wave the sheaf of the firstfruits of the harvest, ye shall offer a lamb without blemish of the first year, for a burnt-offering unto Jehovah, the meat-offering whereof shall be two tenths of fine flour mingled with oil, and the drink offering whereof shall be of wine, the fourth of a hin (Leviticus 23:12-13, 18).

On the day when the days of his Naziriteship are fulfilled, he shall offer his gift unto Jehovah (sacrifices), and a basket of unleavened things of fine flour, cakes mingled with oil, with unleavened wafers anointed with oil, with their meat-offering and their drink-offerings (Numbers 6:13-15, 17).

Upon the burnt-offering they shall offer a meat-offering of a tenth of fine flour mingled with the fourth of a hin of oil; and wine for the drink offering, the fourth of a hin, in one manner for the burnt-offering of a ram, and in another manner for that of an ox (Numbers 15:3-5, 11).

With the burnt-offering of the daily sacrifice thou shalt offer a drink-offering, the fourth of a hin for a lamb; in the holy place shalt thou pour out a drink-offering of wine unto Jehovah (Numbers 28:6-7).

Moreover concerning the meat-offerings and drink-offerings in the sacrifices of various kinds, see Numbers 28:7-31 29:1-40.

[6] That the meat-offering and the drink-offering had this signification may be seen from the fact that love and faith effect everything of worship; and it may be seen above that the bread (which here is of fine flour mingled with oil) and the wine in the Holy Supper signify love and faith, thus everything of worship (n. 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217).

[7] But when the people fell away from the genuine representative of the worship of the Lord, and turned away to other gods and poured out drink-offerings to them, then by the drink-offerings were signified things which are opposite to charity and faith, namely, the evils and falsities of the love of the world, as in Isaiah:

Ye did become heated with gods under every green tree, thou hast also poured out to them a drink-offering, thou hast offered a meat-offering (Isaiah 57:5-6);

“to become heated with gods” denotes the concupiscences of falsity (that “gods” denote falsities, n. 4402, 4544); “under every green tree” denotes from the belief of all falsities (n. 2722, 4552); “to pour out to them a drink-offering and offer a meat-offering” denotes the worship of them. Again:

Ye that forsake Jehovah, that forget the mountain of My holiness, that prepare a table for Gad, and fill a drink-offering to Meni (Isaiah 65:11).

In Jeremiah:

The sons gather wood, and the fathers kindle a fire, and the women knead dough, to make cakes to the queen of the heavens, and to pour out a drink-offering to other gods (Jeremiah 7:18).

[8] Again:

Doing we will do every word that is gone forth out of our mouth, to burn incense to the queen of the heavens, and to pour out drink-offerings to her as we and our fathers have done, and our princes in the cities of Judah, and in the streets of Jerusalem (Jeremiah 44:17-19);

“the queen of the heavens” denotes all falsities, for in the genuine sense the “armies of the heavens” are truths, but in the opposite sense falsities, and in like manner the “king and queen;” thus the “queen” denotes all of them, and “to pour drink-offerings to her” is to worship.

[9] Again:

The Chaldeans shall burn the city, and the houses upon whose roofs they have offered incense to Baal, and have poured out drink-offerings to other gods (Jeremiah 32:29);

“the Chaldeans” denote those who are in worship in which there is falsity; “to burn the city” denotes to destroy and vastate those who are in doctrinal things of what is false; “to offer incense to Baal upon the roofs of the houses” denotes the worship of what is evil; “to pour out drink-offerings to other gods” denotes the worship of what is false.

[10] In Hosea:

They shall not dwell in Jehovah’s land, and Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria; they shall not pour out wine to Jehovah (Hos. 9:3-4);

“not to dwell in Jehovah’s land” denotes not to be in the good of love; “Ephraim shall return into Egypt” denotes that the intellectual of the church will become mere knowledge and sensuous; “they shall eat what is unclean in Assyria” denotes impure and profane things from reasoning; “they shall not pour out wine to Jehovah” denotes no worship from truth.

[11] In Moses:

It shall be said, Where are their gods, the rock in which they trusted, that did eat the fat of the sacrifices, and drank the wine of their drink-offering? Let them arise and help them (Deuteronomy 33:37-38 [NCBSW: 32:37-38]);

“gods,” as above, denote falsities; “that did eat the fat of the sacrifices” denotes that they destroyed the good of worship; “that drank the wine of their drink-offering” denotes that they destroyed the truth of worship. Drink-offerings are also predicated of blood, in David:

They shall multiply their griefs, they have hastened to another, lest I pour out their drink-offerings of blood, and lest I take up their names upon my lips (Psalms 16:4);

and by these words are signified the profanations of truth; for in this sense “blood” denotes violence offered to charity (n. 374, 1005), and profanation (n. 1003).