[2] What charity is, which is the same as spiritual good, shall be briefly explained. Charity, or spiritual good, consists in doing good because it is truth; that is, it is to do truth. And to do truth is to do those things which the Lord has commanded in His Word. It is evident, therefore, that charity is spiritual good. And when a man does good because it is truth, or does truth, then charity becomes moral good, which, in the external form, is like the good that is done at this day with every man who is a moral and civil man. But there is this difference, that genuine moral good is good from the spiritual good from which it proceeds. For spiritual good is from the Lord, but moral good is from man. Therefore, unless the good from man is from the Lord, that is, through man from the Lord, it is not good. The end for the sake of which [a thing is done], declares its quality. Moral good separated from spiritual good, regards man, his honour, profit, and pleasure, as the end for which it is done. But moral good from spiritual good has regard to the Lord, heaven, and eternal life, as the end. These things are said, in order that it may be known, why it is that there is no truth of faith where there is no good of charity; consequently, that where these two do not exist, the church is devastated; this is the subject treated of here and in what now follows in the Apocalypse. That there is no faith where there is no charity, may be seen also in the small work concerning the Last Judgment (n. 33-39).

[3] That clusters and grapes signify the good of charity, is evident from the passages in the Word where they are mentioned, as in the following.

In Jeremiah:

"Consuming I will consume them; there shall be no grapes on the vine, neither figs on the fig-tree, and the leaf shall fall off; and I will give them to those who pass by over them" (viii. 13).

No grapes on the vine, signifies that there is no spiritual good in man. No figs on the fig-tree, signifies that there is no natural good in him. The vine and the fig-tree signify man as to the church, thus the church with him. But these may be seen further explained above (n. 403).

[4] In Isaiah:

"My beloved had a vineyard in the horn of a son of oil, which he fenced about, and gathered out the stones thereof; and he planted it with a noble vine, and built a tower in the midst of it; also he hewed out a wine-press in it, and he waited for it to bring forth grapes, but it brought forth wild grapes" (v. 1, 2, 4).

By the vineyard of the beloved, is signified the spiritual church, which was instituted with the sons of Israel. In the horn of a son of oil, signifies, which had truths from the good of charity. Which he fenced about, and gathered out the stones, signifies the guarding it from falsities and evils. He planted it with a noble vine, signifies that it was gifted with genuine truths. He built a tower in the midst of it, signifies the interior things, which receive influx, and by which there is communication with heaven. Also he hewed out a wine-press in it, signifies the production of truth from good. And he waited for it to bring forth grapes, but it brought forth wild grapes, signifies the hope of the fructification of those things from the good of charity; but in vain, because there was iniquity in the place of good.

[5] In Micah:

"Woe is me, I am become as the gatherings of the summer, as the gleanings of the vintage; not a cluster to eat; my soul desireth the first-fruits. The holy one has perished from the earth, and the upright one amongst men; all lie in wait for bloods" (vii. 1, 2).

Grief because of the vastation of good and the truth therefrom in the church, is meant and described by, Woe is me, I am become as the gatherings of the summer, as the gleanings of the vintage. That there is no longer any spiritual good, nor natural good, from which the Lord is worshipped, is signified by, there is no cluster to eat, my soul desireth the first-fruits. That there is no longer spiritual or natural truth, is signified by the holy one has perished, and the upright one amongst men. That the truths and goods of the Word, and thence of the Church, are destroyed by falsities and evils, is signified by, all lie in wait for bloods.

[6] In Hosea:

"I found Israel like grapes in the wilderness: as the first-fruit on the fig-tree in the beginning. I saw your fathers" (ix. 10).

These things are said concerning the Ancient Church, and its establishment. That church is here meant by Israel; its first state by, in the wilderness, and in the beginning; and the spiritual good with them, by grapes; and the good therefrom arising in the natural man, by the first-fruit in the fig-tree. That the men of the Ancient Church are there meant by Israel in the wilderness, and by their fathers in the beginning, and not the sons of Jacob, is evident in Moses:

[7] "Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, clusters of bitterness to them" (Deut. xxxii. 32).

Here the sons of Jacob are described, such as they were in the wilderness. That religion with them was infernal, because they worshipped the gods and idols of the nations, is signified by their vine being of the vine of Sodom, and of the fields of Gomorrah. That instead of the goods of charity, they were given to hatred and to the falsities breaking forth therefrom, instead of truths. This is signified by, their grapes are grapes of gall, clusters of bitterness to them.

[8] In Moses:

"He tieth to the vine his ass, and to the choice vine the son of his she-ass; he washeth his garment in wine, and his covering in the blood of grapes" (Gen. xlix. 11).

These form the last address of the father of Israel to his sons, here [spoken] to Judah, by whom, in the highest sense, is meant the Lord as to the celestial church, and the Word. And by the blood of grapes is signified the Divine truth from His Divine good; and, in a relative sense, the good of charity. But this and the rest may be seen explained in Arcana Coelestia (n. 6375- 6379).

[9] By the blood of the grapes is also signified truth from spiritual good, the same as by wine (also Deut. xxii. 14). The reason why grapes signify the good of charity is, that by a vineyard is signified the spiritual church, and by a vine the man of that church. Therefore, by clusters or bunches, and by grapes, which are the fruits, are signified the goods which constitute that church; these are called spiritual goods, and also goods of charity. And because all truth is from good, as all wine is from grapes, therefore by wine, in the Word, is signified truth from good. Concerning this signification of wine see above (n. 219, 376). But by clusters or bunches are properly signified the variations of the state of spiritual good, or of the good of charity, because in them many grapes cohere in series. But what is meant by variations of the state of good will be explained elsewhere.

[10] Because the land of Canaan represented and thence signified the church, and the church being a church from spiritual good - for this is the mark of the church, therefore

those who went to explore that land brought from it a cluster of grapes of a remarkable size, which was carried on a staff by two (Numb. xiii. 23, 24).

This was a representative sign of the church signified by the land of Canaan. The reason why the church is a church from the good of charity is, that this good, strictly considered, is the good of life arising from love to the Lord; consequently, it, is the effect of that love. By the good of charity is meant justice, sincerity, and uprightness in every work and in every function, from the love of justice, sincerity, and uprightness; this love comes solely from the Lord.

[11] Because it has been hitherto unknown, what was represented by the Nazarite, and what was signified by his abstaining from grapes and from wine, and by making the hair of his head to grow, it is permitted here to make it known. Concerning his abstinence from grapes and from wine it is thus written:

"He shall abstain from wine and strong drink, vinegar of wine and vinegar of strong drink he shall not drink, yea, he shall not drink any bruising of grapes; the grapes also either fresh or dry he shall not eat. All the days of his Nazariteship, he shall not eat anything that is made of the grape of the vine, from the kernels even to the skin" (Numb. vi. 3, 4).

This law was for the Nazarite before he fulfilled the days of his Nazariteship, because he then represented the Lord as to His first state. The Lord, like every man, passed through a first state which was sensual. For every man is first sensual; afterwards he is made natural and rational, then, spiritual; and lastly, if the third degree is opened in him, he becomes celestial, such as an angel of the third heaven becomes. The Sensual of man is signified by the hair of the head (concerning which see above, n. 66, 555). And because the Sensual is the most external of man's life, where all power resides, therefore the Nazarites had such great strength. That all power resides in the extremes or ultimates, consequently, in the ultimate sense of the Word, this being the sense of the letter, which also corresponds to and signifies hair, may be seen above (n. 340, 417, 567, 666, 726). Such power pertained to the Lord in His childhood, by which He overcame and subjugated the most direful hells, where all are sensual.

This state of the Lord was represented by the days of fulfilment with the Nazarites, which being fulfilled, the Lord entered from the sensual and natural into the spiritual and celestial Divine. Now because that state, together with its good and truth, is signified by grapes and wine, therefore it was not lawful for the Nazarite to eat grapes and drink wine, before he had fulfilled those days.

[12] That afterwards it was lawful for him is evident from the twentieth verse of that chapter, where it is said,

"And after that the Nazarite may drink wine."

That at the end of the days of fulfilment,

he should shave his head, and put the hair of his head upon the fire, which was under the sacrifice of the peace offerings (ver. 18),

represented the sensual, then new, from the celestial Divine; for new hair grew afterwards upon the Nazarite. This also represented that the Lord from ultimate Divine truth, which is the sense of the letter, entered into interior Divine truth, which is the Word in the internal sense, even to the highest there. For the Lord, while He was in the world, was the Word, because He was the Divine truth, and that more interiorly by degrees, as He grew up, even to the highest, which is purely Divine, entirely above the perceptions of the angels.

It must be known that the Lord, during His abode in the world, from infancy to the last day there, successively advanced to union with the very Divine that was in Him from conception (concerning this successive progression see the Arcana Coelestia (n. 1864, 2033, 2632, 3141, 4585, 7014, 10076). From these considerations it is evident, what was represented by its not being granted to the Nazarite to eat anything of the grape, nor to drink anything of wine, before the fulfilment of the days of his Nazariteship.