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.

5113. Behold, a vine was before me. That this signifies the intellectual part, is evident from the signification of a “vine,” as being the intellectual part in the spiritual church, of which hereafter. As by the “butler” is signified the sensuous subject to the intellectual part, and as the influx of the intellectual into the sensuous subordinate thereto is here treated of, therefore in the dream there appeared a vine with shoots, blossom, clusters, and grapes, by which is described influx and the rebirth of this sensuous. As regards the intellectual of the spiritual church, be it known that where this church is described in the Word, its intellectual part is everywhere treated of, for the reason that it is the intellectual part which in the man of this church is regenerated and becomes a church.

[2] For there are in general two churches, the celestial and the spiritual. The celestial church is with the man who can be regenerated or become a church as to the will part; and the spiritual church is with the man who, as just said, can be regenerated only as to the intellectual part. The Most Ancient Church, which was before the flood, was celestial, because with those who belonged to it there was some wholeness in the will part; but the Ancient Church, which was after the flood, was spiritual, because with those who belonged to it there was not anything whole in the will part, but only in the intellectual part. For this reason where the spiritual church is treated of in the Word, its intellectual part is chiefly treated of (on which subject see above, n. 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493). That with those who are of the spiritual church it is the intellectual part that is regenerated, may be seen also from the fact that the man of this church has no perception of truth from good, as had they who were of the celestial church; but must first learn the truth which is of faith, and become imbued with what is intellectual, and thus from truth learn what is good; and after he has thus learned it, he is able to think it, and then to will it, and at last to do it; and then a new will is formed in him by the Lord in the intellectual part. By this new will the spiritual man is elevated by the Lord into heaven, evil still remaining in the will that is proper to him; which will is then miraculously separated, and this by a higher force, whereby he is withheld from evil and kept in good.

[3] But the man of the celestial church was regenerated as to the will part, by being imbued from infancy with the good of charity; and when he had attained to a perception of this, he was led into the perception of love to the Lord, whereby all the truths of faith appeared to him in the intellect as in a mirror. The understanding and the will made in him a mind wholly one; for by the things in the understanding it was perceived what was in the will. In this consisted the wholeness of that first “man” by whom the celestial church is signified.

[4] That a “vine” is the intellectual part of the spiritual church is evident from many other passages in the Word; as in Jeremiah:

What hast thou to do with the way of Egypt, to drink the waters of Shihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? And yet I had planted thee a wholly noble vine, a seed of truth; how then art thou turned to Me into the degenerate shoots of a strange vine? (Jeremiah 2:18, 21);

speaking of Israel, by whom is signified the spiritual church (n. 3654, 4286). “Egypt” and “the waters of Shihor” denote memory-knowledges which pervert (n. 1164, 1165, 1186, 1462); “Assyria” and “the waters of the river” denote reasoning from these knowledges against the good of life and the truth of faith (n. 119, 1186); a “noble vine” denotes the man of the spiritual church, who is called a “vine” from the intellectual part; the “degenerate shoots of a strange vine” denote the man of the perverted church.

[5] In Ezekiel:

A riddle and a parable concerning the house of Israel. A great eagle took of the seed of the land, and placed it in a field of sowing; it budded and became a luxuriant vine of low stature, so that its shoots looked back toward her, and the roots thereof were under her; so it became a vine that made shoots, and sent forth sprigs to the eagle. This vine applied its roots, and sent its shoots toward her, in a good field by many waters. It was planted that it might make a branch, that it might be for a vine of magnificence (Ezekiel 17:2-3, 5-8).

The “eagle” denotes the rational (n. 3901); the “seed of the land” denotes the truth of the church (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); its “becoming a luxuriant vine” and a “vine of magnificence” denotes becoming a spiritual church, which is called a “vine” from the wine thence produced, which signifies spiritual good or the good of charity from whence comes the truth of faith, implanted in the intellectual part.

[6] In the same:

Thy mother was like a vine, in thy likeness, planted by the waters; a fruitful one, and made full of branches by reason of many waters; whence she had rods of strength for the scepter of them that bear rule; and its stature lifted itself above among the tangled boughs, and appeared in its height in the multitude of shoots (Ezekiel 19:10-11);

also said of Israel, by whom is signified the spiritual church, which is compared to a “vine” for a reason like that mentioned just above. In this passage are described its derivations in the natural man even to the last, namely, to memory-knowledges from the senses, which are the “tangled boughs” (n. 2831).

[7] In Hosea:

I will be as the dew to Israel; his branches shall go, and his honor shall be as the olive’s, and his odor as Lebanon’s. They that dwell in his shadow shall return; they shall vivify the corn, and blossom as the vine; his memory shall be as the wine of Lebanon. O Ephraim, what have I to do any more with idols? (Hos. 14:5-8);

“Israel” denotes the spiritual church, whose blossoming is compared to a “vine,” and its memory to the “wine of Lebanon,” from the good of faith implanted in the intellectual part; “Ephraim” is the intellectual part in the spiritual church (n. 3969).

[8] In Zechariah:

The remains of the people; the seed of peace; the vine shall give her fruit, and the earth shall give her increase, and the heavens shall give their dew (Zech. 8:11-12).

The “remains of the people” denote truths stored up by the Lord in the interior man (see n. 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284); the “seed of peace” denotes good there; the “vine,” the intellectual part.

[9] In Malachi:

I will rebuke for you him that consumeth, that he corrupt not for you the fruit of the land; neither shall the vine be bereaved for you in the field (Malachi 3:11).

The “vine” denotes the intellectual part; the vine is said “not to be bereaved” when the intellectual part is not deprived of the truths and goods of faith; on the other hand it is said to be “empty” when there are falsities therein and consequent evils; as in Hosea:

Israel is an empty vine, he maketh fruit like himself (Hos. 10:1).

[10] In Moses:

He shall bind his ass’s colt unto the vine, and the son of his ass unto the choice vine, after he hath washed his clothing in wine, and his covering in the blood of grapes (Genesis 49:11);

from the prophecy of Jacob, then Israel, about his twelve sons, here about Judah, by whom is represented the the Lord, (n. 3881). The “vine” here denotes the intellectual part in the spiritual church, and the “choice vine,” the intellectual part in the celestial church.

[11] In David:

Jehovah, Thou hast made to come forth a vine out of Egypt; Thou didst drive out the nations, and plantedst it. Thou didst cleanse before it, and didst cause its roots to be rooted so that it filled the land. The mountains were covered with the shadow of it, and the cedars of God with the boughs. Thou hast sent forth the shoots thereof even to the sea, and the little branches thereof to the Euphrates. The boar out of the forest trampleth it, and the wild beast of the field grazeth it down (Psalms 80:8-11, 13).

The “vine out of Egypt” in the supreme sense denotes the Lord, the glorification of His Human being described by it and its shoots. In the internal sense the “vine” here is the spiritual church, and also the man of this church, such as he is when made new or regenerated by the Lord as to the intellectual and will parts. The “boar in the forest” is the falsity, and the “wild beast of the fields” the evil, which destroy the church as to faith in the Lord.

[12] In Revelation:

The angel thrust his sickle into the earth, and vintaged the vine of the earth; and cast it into the great winepress of the anger of God; the winepress was trodden outside the city, and there came forth blood out of the winepress even to the horses’ bridles (Revelation 14:19-20);

“to vintage the vine of the earth” denotes to destroy the intellectual part in the church; and because this is signified by the “vine,” it is also said that “there came forth blood out of the winepress even to the horses’ bridles;” for by “horses” are signified intellectual things (n. 2761, 2762, 3217).

In Isaiah:

It shall come to pass in that day, that every place where there were a thousand vines for a thousand of silver, shall be for briars and brambles (Isaiah 7:23).

Again:

The inhabitants of the earth shall be burned, and man shall be left rare; the new wine shall mourn, the vine shall languish (Isaiah 24:6-7).

Again:

They shall beat themselves upon the paps for the fields of unmixed wine, for the fruitful vine. Upon the land of My people come up thorn and briar (Isaiah 32:12-13).

In these passages the subject treated of is the vastation of the spiritual church as to the good and truth of faith, thus as to the intellectual part; for as before said the truth and good of faith are in the intellectual part of the man of this church. Everyone can see that by a “vine” here is not meant a vine, nor by the “earth” the earth; but that they mean something of the church.

[13] As in the genuine sense a “vine” signifies the good of the intellectual part; and a “fig tree” the good of the natural man, or what is the same, that a “vine” signifies the good of the interior man, and a “fig tree” the good of the exterior man, therefore a “fig tree” is often mentioned in the Word at the same time as a “vine”; as in the following passages:

Consuming I will consume them; no grapes on the vine nor figs on the fig tree, and the leaf is fallen (Jeremiah 8:13).

I will bring a nation upon you from far, O house of Israel, which shall eat up thy vine and thy fig tree (Jeremiah 5:15, 17).

In Hosea:

I will lay waste her vine and her fig tree (Hos. 2:12).

In Joel:

A nation is come up upon My land, it hath reduced My vine into a waste, and My fig tree into froth, stripping it hath stripped it, and cast it forth, the shoots thereof are made white; the vine is withered, and the fig tree languisheth (Joel 1:6-7, 12).

Be not afraid, ye beasts of My fields; for the dwelling places of the wilderness are become grassy; because the tree hath made its fruit, and the fig tree and the vine shall yield their strength (Joel 2:22).

In David:

He smote their vine and their fig tree, and brake the tree of their border (Psalms 105:33).

In Habakkuk:

The fig tree shall not blossom, and no produce is in the vines (Hab. 3:17).

In Micah:

Out of Zion shall go forth doctrine, and the word of Jehovah from Jerusalem; they shall sit everyone under his vine and under his fig tree, and none maketh afraid (Micah 4:2, 4).

In Zechariah:

In that day shall ye call a man to his fellow, under the vine and under the fig tree (Zech. 3:10).

In the first book of Kings:

In the time of Solomon there was peace from all the passes round about; and Judah and Israel dwelt in confidence, everyone under his vine and under his fig tree (1 Kings 4:24-25).

That a “fig tree” is the good of the natural or exterior man, may be seen above (n. 217).

[14] That a “vine” is the intellectual part made new or regenerated by good from truth and by truth from good, is evident from the Lord’s words to the disciples, after he had instituted the holy supper:

I say to you, I will not drink henceforth of this product of the vine, until that day when I shall drink it new with you in My Father’s kingdom (Matthew 26:29);

good from truth and truth from good, by which the intellectual part is made new, or man is made spiritual, are signified by the “product of the vine” and the appropriation thereof by “drinking.” (That “to drink” is to appropriate, and that it is predicated of truth, may be seen above, n. 3168.) That this is not done fully except in the other life is signified by “until that day when I shall drink it new with you in My Father’s kingdom.” That by the “product of the vine” is not meant must or wine, but something heavenly of the Lord’s kingdom is very manifest.

[15] As the intellectual part in the spiritual man is made new and regenerated by truth which is from the Lord alone, therefore the Lord compares Himself to a “vine” and those who are implanted in the truth which is from Him, and consequently in Him, He compares to the “shoots” and the good therefrom to the “fruit” in John:

I am the true vine, and My Father is the vine dresser; every shoot in Me that beareth not fruit, He taketh away; but every shoot that beareth fruit, He pruneth it, that it may bear more fruit. Abide in Me, and I in you. As the shoot cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the shoots; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing. This is My commandment, that ye love one another as I have loved you (John 15:1-2, 4-15:4-5, 12).

[16] As in the supreme sense a “vine” signifies the Lord as to Divine truth, and hence in the internal sense the man of the spiritual church, therefore a “vineyard” signifies the spiritual church itself (n. 1069, 3220). As the Nazirite represented the celestial man, who is regenerated through the good of love, and not through the truth of faith like the spiritual man, and who consequently is not regenerated as to the intellectual part, but as to the will part (as may be seen above), therefore the Nazirite was forbidden to eat anything which came forth from the vine, thus was not to drink wine (Numbers 6:3-4; Judges 13:14); from this also it is evident that by the “vine” is signified the intellectual part that belongs to the spiritual man, as already shown.

[17] (That the Nazirite represented the celestial man may be seen above, n. 3301.) Hence also it may be seen that it cannot possibly be known why the Nazirite was forbidden whatever came forth from the vine (not to mention many other things regarding him), unless it is known what the “vine” signifies in its own sense, and also unless it is known that there is a celestial church and a spiritual church, and that the man of the celestial church is regenerated in a manner different from the man of the spiritual church-the former by means of seed implanted in the will part, the latter by means of seed implanted in the intellectual part. Such are the arcana stored up in the internal sense of the Word.