(a) Christ uniformly speaks of himself and is spoken of as a single person. There is no interchange of ?I? and ?thou? between the human and the divine natures such as we find between the persons of the Trinity ( <431723>John 17:23). Christ never uses the plural number in referring to himself, unless it be in <430311>John 3:11 ? ?we speak that we do know,? and even here ?we ?is more probably used as inclusive of the disciples. <620402>1 John 4:2 ? ?is come in the flesh? is supplemented by <430114>John 1:14 ? ?became flesh? and these texts together assure us that Christ so came in human nature as to make that nature an element in his single personality.
<431723> John 17:23 ? ?I in them, and thou in me, that they may be perfected into one: that the world may know that thou didst send me, and lovedst them, even as thou lovedst me?; 3:11 ? ?We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness? <620402>1 John 4:2 ? ?every spirit that confesseth that Jesus Christ is come in the flesh is of God?; <430114>John 1:14 ? ?And the Word became flesh, and dwelt among us? = he so came in human nature that human nature and himself formed not two persons, but one person.
In the Trinity, the Father is objective to the Son, the Son to the Father and both to the Spirit. But Christ?s divinity is never objective to neither his humanity nor his humanity to his divinity. Moberly, Atonement and Personality, 97 ? ?He is not so much God and man, as God in and through and as man. He is one indivisible personality throughout. We are to study the divine in and through the human. By looking for the divine side by side with the human, instead of discerning the divine within the human, we miss the significance of them both.? We err when we say that certain words of Jesus with regard to his ignorance of the day of the end
( <411332>Mark 13:32) were spoken by his human nature. Certain other words with regard to his being in heaven at the same time that he was on earth
( <430313>John 3:13) were spoken by his divine nature. There was never any separation of the human from the divine or of the divine from the human. All of Christ?s words were spoken, the God-man did all of Christ?s deeds. See Forrest, The Authority of Christ, 49-100.
(b) The attributes and powers of both natures are ascribed to the one Christ. Conversely the works and dignities of the one Christ are ascribed to either of the natures, in a way inexplicable, except upon the principle that these two natures are organically and indestructibly united in a single person (examples of the former usage are <450103>Romans 1:3 and <600318>1 Peter 3:18; of the latter, <540205>1 Timothy 2:5 and <580102>Hebrews 1:2, 3). Hence we can say, on the one hand, that the God-man existed before Abraham yet
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