Inseparability of Persons?

[Binyawmene]

Third Council of Constantinople states:

"For if anybody should mean a personal will, when in the holy Trinity there are said to be three Persons, it would be necessary that there should be asserted three personal wills, and three personal operations (which is absurd and truly profane). Since, as the truth of the Christian faith holds, the will is natural, where the one nature of the holy and inseparable Trinity is spoken of, it must be consistently understood that there is one natural will, and one natural operation"​

Inseparable Trinity and one natural operation. If I examine that to the Scriptures, then this is the conclusion:

Inseparability of Persons is a Trinity framework: "Just as the Father, the Son, and the Holy Spirit are inseparable, so they also work inseparably." Now the inseparable persons teaches that the Father, the Son, and the Holy Spirit are distinct yet never divided between their persons. Since the three persons are ontologically inseparable, then each person fully possesses the one divine nature. There is distinction between them and their persons is indivisible. This means the Father cannot exist without the Son, the Son cannot exist without the Father, and the Spirit cannot exist without either. And wherever one person is present, all are present. Because the divine nature is one and cannot be partitioned among the persons. The persons are in each other; they do not exist alongside one another as separable persons, nor do they occupy different spaces. The Father doesn't abandon the Son when troubles come; he is never isolated and absent from the Son. The Son doesn't imitate the Father from a distance, rather the Father is in the Son and the Son is in the Father. The Father is present and inseparable to the Son from eternally.

Ontologically Inseparable

⦁ The Son is not alone (John 8:29, 16:32).
⦁ Indwelling is inseparable (John 10:38, 14:10–11, 17:21).

Also, the Father has no “private” attributes because attributes belong to the one divine nature, not to the persons individually (John 16:15). If the Father has it, then the Son has it. The Father does not possess his own omnipotence, nor does the Son possess his own omnipotence, nor the Spirit his own; rather, there is one omnipotence of the one, undivided divine nature. There is not three operations but one divine operation possessed wholly and indivisibly by three persons sharing the same divine nature. The Son therefore does not merely sometimes operate in the Father’s attributes, as if his activity were occasional or derivative from the Father. The Father, the Son, and the Spirit acting inseparably in every manifestation of the divine attributes below is a few examples of this. The Father is not acting alone or the Son acting independently. The Father is not acting instead of the Son, nor the Son acting apart from the Father. They don't perform parallel actions, nor do they divide tasks among themselves, nor do they contribute separate causal “parts” to a shared work; rather, every action of God is the single, undivided act of the one divine nature, personally expressed through Father, Son, and Spirit.

Inseparable in One Operation

⦁ The operation is one coextensive, simultaneous, and identical with the Father (John 5:19). The Father's works and technically the Son's work from one inseparable operation (John 10:38, 14:10–11). Example of this would be both the Father and Son raises the dead and gives life (John 5:21). Or no one can snatch them from both the Father and Son's omnipotence (John 10:28–30). Even though the Spirit is not mentioned; he is automatically present and operating too. Every work is therefore a single, undivided operation of God being expressed through Father, Son, and Spirit. This is vividly displayed in the divine attribute of sovereignty in (Matthew 8:23–27), where Jesus rises and rebukes the winds and the waves, and creation instantly obeys him. The calming of the storm is not the Father acting apart from the Son, nor the Son acting independently of the Father, nor the Spirit absent from the event; rather, it is one sovereign act of the one divine nature, manifested through the human nature of Christ.

⦁ The Son is not acting independently from the Father and Spirit (Mark 2:1–12). Each person has the same omniscience. So, when the Son knows the thoughts of the scribes: He knows them from the one divine omniscience of God alone. Automatically the Father and Spirit also know them, because they possess the same omniscience. The operation of omniscience is according to the divine nature predicted to the Son-person and revealed to his human spirit (Mark 2:8). This is not intuition, guesswork, or prophetic insight. It is direct, immediate, intrinsic knowledge, which Scripture attributes to God alone (Mark 2:6-8). This verse explicitly reveals the omniscience of the Son's Deity. But because omniscience is an essential divine attribute, and because the divine nature is one, this moment implicitly reveals the omniscience of all three persons of God alone. There is only one inseparable operation. When the Son operates in a attribute, the other two persons automatically function inseparably in it too, vice versa to each person. The Son displays omniscience directly. The Father and Spirit operate in the same omniscience by logical necessity, because omniscience belongs to the one divine nature.

*There is more I can add to the list of the one operation like "omnipotent" and "divine will." But the thought of this is self-explanatory. Iron sharpens iron, Christ Centered Apologetic Ministries (CCAM) is a good place to test your thought. If you happen to agree with my results, then why? And if you happen to disagree with my results, then why? I look forward to the discussion. Thanks.

 

[Paul]

If there is only one will why does He not know it? That is the date the Father set according to His own will.

“But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

 

[Paul]

Therefore, when Christ came into the world, he said:

“Sacrifice and offering you did not desire,
but a body you prepared for me;
6with burnt offerings and sin offerings
you were not pleased.
7Then I said, ‘Here I am—it is written about me in the scroll—
I have come to do your will, my God.’

Its not that the Son and Father have the same will that I see but that the Son submits to the Fathers will.

A Son who abides within the framework of His Father will.

 

[Binyawmene]

If there is only one will why does He not know it? That is the date the Father set according to His own will.

“But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

The position is what an anti-trin must distinguish as to which nature supplies the particular attribute predicated of the Son in passages such as Matthew 24:36. In this case, the attribute of ignorance—a lack of knowledge—is properly assigned to the Son according to his human nature, which is the source of such limitations, while according to his divine nature he remains fully omniscient. Because the Son subsists in the hypostatic union, he can truly be said both to know and not to know the day and hour: he knows it according to the divine nature yet does not know it from the human nature. This position is no different from other scriptural instances in which the Son, according to his humanity, grows in wisdom (Luke 2:52), approaches a fig tree to see if it has fruit (Mark 11:12–13), asks where Lazarus has been laid (John 11:33–35), or inquires who touched him in the crowd (Luke 8:45–46). Each of these reflects the genuine human cognitive limitations assumed in the incarnation without compromising the Son’s eternal omniscience.

Even after the resurrection, when the apostles again asked the Son about the specific timing of the kingdom’s restoration, his reply—“It is not for you to know the times or dates” (Acts 1:7)—implies not ignorance according to the divine nature but a deliberate chose not to reveal what the Father has placed in his own authority. This coheres with the classical distinction that the Son does not know the day and hour from his humanity, even though he does know it in his humanity by virtue of the hypostatic union.

 

[Binyawmene]

Therefore, when Christ came into the world, he said:

“Sacrifice and offering you did not desire,
but a body you prepared for me;
6with burnt offerings and sin offerings
you were not pleased.
7Then I said, ‘Here I am—it is written about me in the scroll—
I have come to do your will, my God.’

Its not that the Son and Father have the same will that I see but that the Son submits to the Fathers will.

A Son who abides within the framework of His Father will.

The one divine will shared by the Father and the Son. Because will follows nature rather than person, the Father’s divine will is numerically identical to the Son’s divine will. The Father and the Son do not possess parallel wills, nor do they coordinate between distinct centers of divine volition; rather, they each fully possess the one divine nature, and therefore they each fully possess the one divine will that belongs to that nature. This means that the Father’s willing is the Son’s willing, and the Son’s willing is the Father’s willing, not by agreement but by ontological identity. When Scripture speaks of the Son doing the Father’s will, it is not describing two divine wills in harmony, but the one divine will be expressed through the Son’s incarnate mission.

John 6:38

⦁ "not to do my will" according to the human nature
⦁ "but to do the will of him" according to the divine nature

Matthew 26:39

⦁ "Yet not as I will," according to the human nature
⦁ "but as you will" according to the divine will

Hebrews 10:9-10

⦁ "to do your will," according to the human nature
⦁ "and by that will" according to the divine will

 

[Paul]

The position is what an anti-trin must distinguish as to which nature supplies the particular attribute predicated of the Son in passages such as Matthew 24:36. In this case, the attribute of ignorance—a lack of knowledge—is properly assigned to the Son according to his human nature, which is the source of such limitations, while according to his divine nature he remains fully omniscient. Because the Son subsists in the hypostatic union, he can truly be said both to know and not to know the day and hour: he knows it according to the divine nature yet does not know it from the human nature. This position is no different from other scriptural instances in which the Son, according to his humanity, grows in wisdom (Luke 2:52), approaches a fig tree to see if it has fruit (Mark 11:12–13), asks where Lazarus has been laid (John 11:33–35), or inquires who touched him in the crowd (Luke 8:45–46). Each of these reflects the genuine human cognitive limitations assumed in the incarnation without compromising the Son’s eternal omniscience.

Even after the resurrection, when the apostles again asked the Son about the specific timing of the kingdom’s restoration, his reply—“It is not for you to know the times or dates” (Acts 1:7)—implies not ignorance according to the divine nature but a deliberate chose not to reveal what the Father has placed in his own authority. This coheres with the classical distinction that the Son does not know the day and hour from his humanity, even though he does know it in his humanity by virtue of the hypostatic union.

All things from the Father -His will and all things through the Son and we live through the Son -the Fathers will
Which suggests this is the Father speaking -"And God said, Let us make man in our image, after our likeness:"
Which suggests the Fathers will "I have come to do your will my God
Which suggests the Fathers will "and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross."

For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.”

With all do respect I state what I see not line up data to fit my desired result.

The Fathers will
The Lord says to my lord:
“Sit at my right hand
until I make your enemies
a footstool for your feet.”

Is it your position they have the same mind as well as Will is a function of the mind of a person?

They are one in Spirit.

 

[Binyawmene]

All things from the Father -His will and all things through the Son and we live through the Son -the Fathers will
Which suggests this is the Father speaking -"And God said, Let us make man in our image, after our likeness:"
Which suggests the Fathers will "I have come to do your will my God
Which suggests the Fathers will "and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross."

That is what Inseparability of Persons teaches.

From the Father
Through the Son
By (or in) the Spirit

The doctrine isn't just based on ontological inseparable but also divine operation inseparable.

For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.”

With all do respect I state what I see not line up data to fit my desired result.

The Fathers will
The Lord says to my lord:
“Sit at my right hand
until I make your enemies
a footstool for your feet.”

Is it your position they have the same mind as well as Will is a function of the mind of a person?

They are one in Spirit.

Yes, I don't believe in three-centered consciousness, three selfs, three wills, and three omnipresences, etc.

I do believe in essential attribution which means that Christ possesses every attribute (not just some, or just a few but all of them) that is essential to the divine nature. That certain attributes belong to God necessarily, inherently, and eternally because they arise from his very essential nature. The essential attributes are what God must have in order to be God. Essential attributes are “necessary aspects of the divine nature”. They are not optional, contingent, or dependent on creation; they are intrinsic to the divine nature itself. Since the Son shares the same divine nature as the Father, he necessarily possesses all essential divine attributes — such as omniscience, omnipotence, eternality, immutability, and sovereignty. These attributes are not added to Christ, granted to him, or bestowed upon him; they belong to him by nature because he is true God.

Some examples for Essential Attribution of Christ

⦁ Aseity/Self-existence (John 5:26, 1 John 1:1-2, Matthew 16:16).
⦁ Eternal (Psalm 93:2, John 17:5, Matthew 28:20).
⦁ Omnipotent (Jeremiah 32:27, Luke 18:27, Philippians 3:20–21).
⦁ Omniscient (Psalm 139:1-4, John 16:30, 21:17).
⦁ Immutable (Malachi 3:6, Hebrews 1:10-12, 13:8).
⦁ Sovereignty (1 Timothy 6:15, Jude 1:4, 2 Peter 2:1).
⦁ Immortal (1 Tim 1:17, 6:16 — applied to God, and therefore to the Son by consubstantiality, 2 Timothy 2:19, Hebrews 7:16).

 

[Paul]

That is what Inseparability of Persons teaches.

From the Father
Through the Son
By (or in) the Spirit

The doctrine isn't just based on ontological inseparable but also divine operation inseparable.



Yes, I don't believe in three-centered consciousness, three selfs, three wills, and three omnipresences, etc.

I do believe in essential attribution which means that Christ possesses every attribute (not just some, or just a few but all of them) that is essential to the divine nature. That certain attributes belong to God necessarily, inherently, and eternally because they arise from his very essential nature. The essential attributes are what God must have in order to be God. Essential attributes are “necessary aspects of the divine nature”. They are not optional, contingent, or dependent on creation; they are intrinsic to the divine nature itself. Since the Son shares the same divine nature as the Father, he necessarily possesses all essential divine attributes — such as omniscience, omnipotence, eternality, immutability, and sovereignty. These attributes are not added to Christ, granted to him, or bestowed upon him; they belong to him by nature because he is true God.

Some examples for Essential Attribution of Christ

⦁ Aseity/Self-existence (John 5:26, 1 John 1:1-2, Matthew 16:16).
⦁ Eternal (Psalm 93:2, John 17:5, Matthew 28:20).
⦁ Omnipotent (Jeremiah 32:27, Luke 18:27, Philippians 3:20–21).
⦁ Omniscient (Psalm 139:1-4, John 16:30, 21:17).
⦁ Immutable (Malachi 3:6, Hebrews 1:10-12, 13:8).
⦁ Sovereignty (1 Timothy 6:15, Jude 1:4, 2 Peter 2:1).
⦁ Immortal (1 Tim 1:17, 6:16 — applied to God, and therefore to the Son by consubstantiality, 2 Timothy 2:19, Hebrews 7:16).

You believe they have the same mind and will and Spirit. Other than the text of the bible showing so how are they different persons?

 

[Binyawmene]

You believe they have the same mind and will and Spirit. Other than the text of the bible showing so how are they different persons?

Depends on what you mean by Spirit.

Are you talking about THE HOLY SPIRIT who is a distinct person from the Father and the Son?
Are you talking "Spirit" in reference to the divine nature?
Are you talking about "Spirit" in reference to God is spiritual in nature (essential attribute)?
Other?

 

[JesusFan]

If there is only one will why does He not know it? That is the date the Father set according to His own will.

“But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

Jesus while in human flesh , agreed to accept those limitations, including exercising all knowledge

 

[Paul]

Jesus while in human flesh , agreed to accept those limitations, including exercising all knowledge

Neither the angels of God suggests otherwise as in the Father kept it to Himself.
In addition, He refers to Himself as the Son not just as the Christ as does Hebrews 1.

I don't find evidence that the Father kept Christ from knowing anything for the reason you state.

Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God.”

 

[Paul]

Depends on what you mean by Spirit.

Are you talking about THE HOLY SPIRIT who is a distinct person from the Father and the Son?
Are you talking "Spirit" in reference to the divine nature?
Are you talking about "Spirit" in reference to God is spiritual in nature (essential attribute)?
Other?

There is only one Deity. The First and the Last. The oneness is in that Deity.

 

[Binyawmene]

Anyone want to address the OP?

 

[JesusFan]

There is only one Deity. The First and the Last. The oneness is in that Deity.

Is Jesus God? And what do you mean by oneness?

 

[Paul]

Is Jesus God? And what do you mean by oneness?

You mean where does my understanding of oneness Jesus has with the Father come from in "scripture"?
Don’t you believe that I am in the Father, and the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work

I have given them the glory that you gave me, that they may be one as we are one— 23 I in them and you in me

For God was pleased to have all his fullness dwell in him, 20and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

Do not believe me unless I do the works of my Father. 38But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.

You asked if the Son was God? Yes -He is all that the Father is.

The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.

 

[Carbon]

Third Council of Constantinople states:

"For if anybody should mean a personal will, when in the holy Trinity there are said to be three Persons, it would be necessary that there should be asserted three personal wills, and three personal operations (which is absurd and truly profane). Since, as the truth of the Christian faith holds, the will is natural, where the one nature of the holy and inseparable Trinity is spoken of, it must be consistently understood that there is one natural will, and one natural operation"​

Inseparable Trinity and one natural operation. If I examine that to the Scriptures, then this is the conclusion:

Inseparability of Persons is a Trinity framework: "Just as the Father, the Son, and the Holy Spirit are inseparable, so they also work inseparably." Now the inseparable persons teaches that the Father, the Son, and the Holy Spirit are distinct yet never divided between their persons. Since the three persons are ontologically inseparable, then each person fully possesses the one divine nature. There is distinction between them and their persons is indivisible. This means the Father cannot exist without the Son, the Son cannot exist without the Father, and the Spirit cannot exist without either. And wherever one person is present, all are present. Because the divine nature is one and cannot be partitioned among the persons. The persons are in each other; they do not exist alongside one another as separable persons, nor do they occupy different spaces. The Father doesn't abandon the Son when troubles come; he is never isolated and absent from the Son. The Son doesn't imitate the Father from a distance, rather the Father is in the Son and the Son is in the Father. The Father is present and inseparable to the Son from eternally.

Ontologically Inseparable

⦁ The Son is not alone (John 8:29, 16:32).
⦁ Indwelling is inseparable (John 10:38, 14:10–11, 17:21).

Also, the Father has no “private” attributes because attributes belong to the one divine nature, not to the persons individually (John 16:15). If the Father has it, then the Son has it. The Father does not possess his own omnipotence, nor does the Son possess his own omnipotence, nor the Spirit his own; rather, there is one omnipotence of the one, undivided divine nature. There is not three operations but one divine operation possessed wholly and indivisibly by three persons sharing the same divine nature. The Son therefore does not merely sometimes operate in the Father’s attributes, as if his activity were occasional or derivative from the Father. The Father, the Son, and the Spirit acting inseparably in every manifestation of the divine attributes below is a few examples of this. The Father is not acting alone or the Son acting independently. The Father is not acting instead of the Son, nor the Son acting apart from the Father. They don't perform parallel actions, nor do they divide tasks among themselves, nor do they contribute separate causal “parts” to a shared work; rather, every action of God is the single, undivided act of the one divine nature, personally expressed through Father, Son, and Spirit.

Inseparable in One Operation

⦁ The operation is one coextensive, simultaneous, and identical with the Father (John 5:19). The Father's works and technically the Son's work from one inseparable operation (John 10:38, 14:10–11). Example of this would be both the Father and Son raises the dead and gives life (John 5:21). Or no one can snatch them from both the Father and Son's omnipotence (John 10:28–30). Even though the Spirit is not mentioned; he is automatically present and operating too. Every work is therefore a single, undivided operation of God being expressed through Father, Son, and Spirit. This is vividly displayed in the divine attribute of sovereignty in (Matthew 8:23–27), where Jesus rises and rebukes the winds and the waves, and creation instantly obeys him. The calming of the storm is not the Father acting apart from the Son, nor the Son acting independently of the Father, nor the Spirit absent from the event; rather, it is one sovereign act of the one divine nature, manifested through the human nature of Christ.

⦁ The Son is not acting independently from the Father and Spirit (Mark 2:1–12). Each person has the same omniscience. So, when the Son knows the thoughts of the scribes: He knows them from the one divine omniscience of God alone. Automatically the Father and Spirit also know them, because they possess the same omniscience. The operation of omniscience is according to the divine nature predicted to the Son-person and revealed to his human spirit (Mark 2:8). This is not intuition, guesswork, or prophetic insight. It is direct, immediate, intrinsic knowledge, which Scripture attributes to God alone (Mark 2:6-8). This verse explicitly reveals the omniscience of the Son's Deity. But because omniscience is an essential divine attribute, and because the divine nature is one, this moment implicitly reveals the omniscience of all three persons of God alone. There is only one inseparable operation. When the Son operates in a attribute, the other two persons automatically function inseparably in it too, vice versa to each person. The Son displays omniscience directly. The Father and Spirit operate in the same omniscience by logical necessity, because omniscience belongs to the one divine nature.

*There is more I can add to the list of the one operation like "omnipotent" and "divine will." But the thought of this is self-explanatory. Iron sharpens iron, Christ Centered Apologetic Ministries (CCAM) is a good place to test your thought. If you happen to agree with my results, then why? And if you happen to disagree with my results, then why? I look forward to the discussion. Thanks.

This is truly a great and awesome topic, and I feel very inadequate to say too much at this time, or at any time, I'm sure. What I have to say will probably come in bits and pieces.

 

[Carbon]

If there is only one will why does He not know it? That is the date the Father set according to His own will.

“But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

This is the confusion expected from those who do not believe in the Godhead of Christ.

Is that accurate of your belief?

 

[Binyawmene]

You mean where does my understanding of oneness Jesus has with the Father come from in "scripture"?

You're post sounds like you are inflating "consubstantiality" (John 1:1, 10:30, 14:9, Philippians 2:6, Colossians 1:15, Hebrews 1:3) with "one divine operation" (John 4:34, 5:30, 36; 8:28; 12:49; 14:10, 31, 17:4). They are two different concepts within the Trinity doctrine. The Trinity doctrine can be explained to you if you SERIOUSLY wanted to learn it. But you don't learn the Trinity doctrine by being obtuse and argumentative. Unless you are simply trolling and have no desire to learn. Look at these two different concepts of the Trinity:

1). Consubstantiality means that the Son is of the same substance, essence, or being as the Father — not similar, not derived, not subordinate, but numerically identical in divine nature. The Nicene Creed term homoousios (“same substance”) and also the Chalcedonian Creed expresses this truth. This doctrine safeguards Christ’s full Deity, ensuring that whatever belongs to the divine nature belongs equally to the Son.

Consubstantial with the Father

⦁ The Word is with the Father and also God by nature (John 1:1).
⦁ The Father and the Son are one in purpose and nature (John 10:30).
⦁ The Son reveals the Father's shared nature (John 14:9).
⦁ The Son is in the form of God; the nature (Philippians 2:6).
⦁ The Son is the invisible image of God; the nature (Colossians 1:15).
⦁ The Son is the exact representation of the Father's nature (Hebrews 1:3).

The Son fully shares the same divine nature as the Father, and because attributes flow from nature, whatever belongs to the divine nature necessarily belongs to the Son. The framework is “What is common to the essence is common to the persons.” This means that divine attributes such as eternality, omniscience, omnipotence, and immutability are not distributed unevenly among the divine persons but belong wholly and indivisibly to the one divine nature. If the Father is eternal, the Son is eternal; if the Father is omniscient, the Son is omniscient; if the Father is immutable, the Son is immutable. The Son does not merely resemble the Father or participate in divine attributes—He possesses them by nature. This logic applies equally to the entire Trinity: The Father possesses the divine nature and therefore all divine attributes; the Son possesses the divine nature and therefore all divine attributes; the Spirit possesses the divine nature and therefore all divine attributes. The unity of nature guarantees the unity of attributes, while the distinction of persons preserves personal identity without dividing the divine nature. This is why consubstantiality ensures that the Son is fully and eternally God, possessing the whole fullness of deity without diminution or derivation.

2). The divine operation of Christ. In John 5:19, the title “Son” refers not to the divine nature abstracted from the incarnation, but to the one Theanthropic Person who acts through both natures. As man, he is subordinate to the Father according to his human will; as God, he is equal to the Father because they share one divine will. This unity of divine will produces one divine operation, which the Son performs inseparably with the Father. The human nature becomes the instrument through which the divine operation is manifested.

John 5:30
⦁ Human‑will: “I seek not My own will”
⦁ Divine‑will: His judgment is the divine operation shared with the Father

John 8:28
⦁ Human‑will: “I do nothing from Myself"
⦁ Divine‑will: His works are the Father’s works

John 12:49
⦁ Human‑will: “I have not spoken on My own authority”
⦁ Divine‑will: The command is the one divine will expressed through His humanity

John 14:10
⦁ Human‑will: “I do not speak on My own”
⦁ Divine‑will: “The Father who dwells in Me does His works”

John 4:34
⦁ Human‑will: “My food is to do the will of Him who sent Me”
⦁ Divine‑will: The work is the one divine mission

John 5:36
⦁ Human‑will: The Son receives the works “given” by the Father
⦁ Divine‑will: The works are divine works performed inseparably

John 14:31
⦁ Human‑will: “I do as the Father commanded Me”
⦁ Divine‑will: The command expresses the one divine will

John 17:4
⦁ Human‑will: “I have accomplished the work You gave Me”
⦁ Divine‑will: The work is the single divine operation manifested in time

Since the Father and the Son share the same divine nature, they share the same divine will, and therefore the same divine action. Whatever the Father does, the Son does likewise—not as a subordinate agent, but as the coequal possessor of the one divine power. The works the Father gives the Son to accomplish are not external assignments from a superior to an inferior, but manifestations of the single divine operation expressed through the incarnate Son. The human nature becomes the instrument through which this one divine operation is made visible, while the divine will remain one and undivided.

They are two different concepts. But how will you respond to this post? Are you going to be dismissive and try arguing? Or you will want to learn and try not speaking about a doctrine you have no knowledge in?

 

[Carbon]

Jesus while in human flesh , agreed to accept those limitations, including exercising all knowledge

I believe Jesus did not know certain things, like when the end would come, because He willed it. Just like Jesus aged, why? because He will it.

 

[Binyawmene]

This is truly a great and awesome topic, and I feel very inadequate to say too much at this time, or at any time, I'm sure. What I have to say will probably come in bits and pieces.

Thank you, Carbon. I encourage you to ask questions and anything you want me to clarify. This can turn into a really awesome discussion to enhance our Trinity knowledge.