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10. (Verse 2) Who bare witness of the Word of God, and of the testimony of Jesus Christ. That this signifies, that it is for those who in heart acknowledge Divine truth, and the Divine of the Lord in His Human, is evident from the signification of bearing witness, as denoting to acknowledge in heart, concerning which more will be said in what follows; from the signification of the Word, or discourse, of God, as denoting the Divine truth (of which see n. 4692, 5075, 9987); and from the signification of [the testimony] of Jesus Christ, as being the acknowledgment of the Divine of the Lord in His Human. This is signified by the testimony of Jesus Christ, because to bear witness is to acknowledge in heart; and to acknowledge Jesus Christ in heart, is to acknowledge the Divine in His Human; for he who acknowledges the Lord, and not at the same time the Divine in his Human, does not acknowledge the Lord; for His Divine is in His Human, and not outside it. For the Divine is in His Human as the soul in the body; therefore to think of the Human of the Lord, and not at the same time of His Divine, is like thinking of a man apart from his soul or life, which is not to think of the man.
[2] That the Divine of the Lord is in His Human, and that they are together one person, the doctrine received in the whole Christian world teaches in these words: "Although Christ is God and Man, yet they are not two, but one Christ; one, not by conversion of the Godhead into the human, but by the Divine taking of the Human into itself: One altogether; not so that the two natures are commingled, but by unity of person; for as soul and body make one man, so God and Man are one Christ" (from the Athanasian Creed). It is therefore manifest, that those who distinguish the Divine into three persons, ought, when they think of the Lord as the second person, to think of both, of the Human as well as of the Divine, for it is said that they are one person, and that they are one as soul and body. Those therefore who think otherwise, do not think of the Lord; and those who do not thus think of the Lord, cannot think of the Divine which is called the Divine of the Father; for the Lord saith:
"I am the way, the truth, and the life; no man cometh unto the Father but by me" (Arcana Coelestia 5222, 9281, 9818; and that prophecy signifies doctrine, n. 2534, 7269); and the acknowledgment of the Lord is the very life or soul of all doctrine in the church. But concerning these things more will be said in what follows.
[3] The reason why to bear witness is to acknowledge in heart, is, because spiritual things are treated of; no one can bear witness of those things unless from the heart, because from no other ground can he perceive that they are so. But to bear witness concerning such things as exist in the world, is to do so from science, or from memory and thought, because the man has so seen or heard. But it is otherwise in things spiritual; for these fill the whole life, and constitute it. Man's spirit, in which the man's life primarily resides, is nothing else but his will, or his love, and his understanding and faith therefrom; and the heart signifies, in the Word, the will and love, and understanding and faith therefrom. It is therefore manifest why by bearing witness, in the spiritual sense, is meant to acknowledge in heart. Since by heart is signified the good of love, and it is this alone that acknowledges Divine truth and the Divine of the Lord in His Human, and because that good is signified by John, therefore also it is said by John, that he bare witness of the Word of God and of the testimony of Jesus Christ; as also in another place:
"And he that saw bare witness, and his witness is true, and he knoweth that he saith truths, that ye may believe" (John 19:35)
and in another place:
"This is the disciple that testifieth of these things, and wrote these things; and we know that his testimony is true" (John 21:24).
10. Verse 2. Who bare witness to the Word of God, and to the testimony of Jesus Christ, signifies to those who in heart acknowledge Divine truth, and the Divine of the Lord in His Human. This is evident from the signification of "hearing witness," as meaning to acknowledge in heart (of which hereafter), and from the signification of "the Word," or speech of God, as meaning Divine truth (See Arcana Coelestia 4692, 5075, 9987); and from the signification of "[the testimony of] Jesus Christ," as meaning the acknowledgment of the Lord's Divine in His Human. This is signified by "the testimony of Jesus Christ," because "to testify" signifies to acknowledge in heart, and to acknowledge Jesus Christ in heart is to acknowledge the Divine in His Human; for he that acknowledges the Lord, and does not at the same time acknowledge the Divine in His Human, does not acknowledge the Lord; since His Divine is in His Human, and not out of it; for the Divine is in Its Human as the soul is in the body, consequently to think of the Lord's Human, and not at the same time of His Divine, is like thinking of a man abstractly from his soul or life, which is not thinking of a man.
[2] That the Lord's Divine is in His Human, and that together they are one person, the doctrine received throughout the Christian world teaches; which teaching is as follows: "Although Christ is God and Man, yet they are not two, but one Christ; one, but not by a change of the Divine into the Human, but the Divine took the Human to Itself. Altogether one, not by confusion of the two natures, but by unity of person; for as soul and body make one man, so God and Man are one Christ" (Athanasian Creed). From this it is manifest, moreover, that those who separate the Divine into three persons, when they think of the Lord as a second person, ought to think of both together, the Human and the Divine; for it is said that they are a single person, and that they are one, as soul and body are. Therefore those that think otherwise do not think of the Lord; and those that do not think of the Lord in that way are unable to think of the Divine that is called the Father's, for the Lord saith:
I am the way, the truth, and the life; no one cometh unto the Father but through Me (Arcana Coelestia 5222, 9281, 9818; and that "prophecy" signifies doctrine, n. 2534, 7269); and the acknowledgment of the Lord is the very life or soul of all doctrine in the church. But of this more will be said in what follows.
[3] To "bear witness" is to acknowledge in heart, because spiritual things are treated of; and no one can bear witness respecting spiritual things except from the heart, because from no other source does he perceive that they are so. To bear witness of things that have existence in the world is to bear witness from knowledge, or from memory and thought, because the man has so seen or heard; but it is otherwise with things spiritual, for these fill the whole life and constitute it. The spirit of man, in which his life primarily resides, is nothing else than his will or his love, and his understanding and faith therefrom, and "heart" in the Word signifies the will and love, and understanding and faith therefrom. From this it is evident whence it is that by "bearing witness" in the spiritual sense, is meant to acknowledge in heart. Since by the "heart" is signified the good of love, and this alone is what acknowledges Divine truth, and the Divine of the Lord in His Human, and since that good is signified by "John," it is also said by John that he "bears witness to the Word of God and to the testimony of Jesus Christ." So also in another place:
And he that hath seen hath borne witness, and his witness is true; and he knoweth that he saith true, that ye may believe (John 19:35);
and in another place:
This is the disciple that beareth witness of these things, and wrote these things; and we know that his witness is true (John 21:24).
10. (Vers. 2.) "Qui testatus est Verbum Dei et testimonium Jesu Christi." - Quod significet quod illis qui corde agnoscunt Divinum Verum, ac Divinum Domini in Humano Ipsius, constat ex significatione "testari", quod sit corde agnoscere (de qua sequitur); ex significatione "Verbi" seu sermonis Dei, quod sit Divinum Verum (de qua n. 4692, 5075, 9987); et ex significatione " (testimonii) Jesu Christi", quod sit agnitio Divini Domini in Humano Ipsius: quod id per "testimonium Jesu Christi" significetur, est quia "testari" significat agnoscere corde, et agnoscere corde Jesum Christum est agnoscere Divinum in Humano Ipsius; nam qui agnoscit Dominum, et non simul Divinum in Humano Ipsius, is non agnoscit Dominum; est enim Divinum Ipsius in Humano Ipsius, et non extra illud; est enim Divinum in Humano Ipsius sicut anima in corpore; quare cogitare de Humano Domini, et non simul de Divino Ipsius, est sicut cogitare de homine abstracte ab anima seu vita illius, quod non est cogitare de homine.
[2] Quod Divinum Domini sit in Humano Ipsius, et quod simul sint una Persona, docet Doctrina recepta in toto Christiano orbe; haec docet ita:
Christus tametsi Deus et Homo, usque tamen non sunt duo, sed unus Christus; est unus, at non ita quod Divinum sit mutatum in Humanum, sed Divinum recepit ad se Humanum: est prorsus unus, sed non ita quod binae naturae sint commixtae, sed est unica Persona; quia sicut anima et corpus facit unum hominem, ita Deus et Homo est unus Christus. (Ex Symbolo Athanasii.)
Inde etiam patet, quod qui distinguunt Divinum in tres Personas, cum de Domino ut altera Persona cogitant, cogitare debeant de utroque tam Humano quam Divino simul; nam dicitur quod sint unica Persona, et quod sint unum sicut anima et corpus; qui itaque aliter cogitant, non de Domino cogitant; et qui non de Domino ita cogitant, illi non possunt de Divino quod Patris vocatur cogitare, nam dicit Dominus,
"Ego sum via, veritas, et vita; nemo venit ad Patrem nisi per Me" (Johannes 14:6).
Quia haec agnitio significatur per "testimonium Jesu Christi", ideo dicitur quod "Testimonium Jesu sit spiritus prophetiae" (Apocalypsis 19:10); "spiritus prophetiae" est vita et anima doctrinae.
(Quod "spiritus" in Verbi sensu interno significet vitam seu animam, videatur n. 5222, 9281, 9818; et quod "prophetia" significet doctrinam, n. 2534, 7269; et agnitio Domini est ipsa vita seu anima omnis doctrinae in ecclesia. Sed de his in sequentibus plura.)
[3] Quod "testari" sit agnoscere corde, est quia agitur de rebus spiritualibus, et nemo de illis testari potest nisi ex corde, nam aliunde non percipit quod ita sit: testari autem de talibus quae in mundo existunt, est testari ex scientia, seu ex memoria et cogitatione, quia ita vidit aut audivit; verum in spiritualibus aliter, nam haec implent totam vitam et faciunt illam. Spiritus hominis, in quo vita hominis primario residet, non aliud est quam sua voluntas aut suus amor, ac inde suus intellectus et sua fides; et "cor" in Verbo significat voluntatem et amorem, et inde intellectum et fidem: inde patet, unde est quod per "testari" in sensu spirituali intelligatur agnoscere corde. Quia per "cor" significatur bonum amoris, et hoc solum est quod agnoscit Divinum Verum ac Divinum Domini in Humano Ipsius, et id bonum per "Johannem" significatur, ideo etiam Johannes dicit, quod "testetur Verbum Dei et testimonium Jesu Christi"; ut quoque alibi,
"Et videns testatus est, et verum est testimonium illius, et ille scit quod vera dicat, ut vos credatis" (Johannes 19:35);
et alibi,
"Hic est discipulus testans de his, et scribens haec, et scimus quod verum sit testimonium ejus" (Johannes 21:24).