That's not what the verse says, Christ said he had one will, singular, and the Father had one will, singular.
Christ did not say "Not one of my wills, but your will be done."
Let's put aside volumes of human philosophy and stick with what the text tells us.
You are incorrect.
This is clearly what the verse says, it says Christ has one singular will, and the Father has one singular will.
Elsewhere we can also clearly see the Spirit's one singular will:
But one and the same Spirit works all these things, distributing to each one individually as He wills. (1 Cor. 12:11 NKJ)
This is the most plain and straight forward reading of Scripture.
We get into trouble when we let people "explain us out of" the plain meaning by saying it "can't mean" what it means because of endless human philosophy and speculation.
Back to the Bible!
1. Jesus is not two persons, contra nestorianism. He is one person.
2. Jesus has two natures, contra the monophysites. Jesus is true God and true man.
3. He has two wills (contra the monothelites).
The above is clearly the Definition of Chalcedon and the Athanasian Creed and the historical position of the church.
The hypostatic union enables us to ascribe to God what belongs to the flesh in Christ.
How then is Christ (whom you term a mere man) proclaimed in Holy Scripture to be God without beginning, if by our own confession the Lord’s manhood36 did not exist before His birth and conception of a Virgin? And how can we read of so close a union of man and God, as to make it appear that man was ever co-eternal with God, and that afterwards God suffered with man: whereas we cannot believe that man can be without beginning or that God can suffer? It is this which we established in our previous writings; viz., that God being joined to manhood,37 i.e., to His own body, does not allow any separation to be made in men’s thoughts between man and God. Nor will He permit anyone to hold that there is one Person of the Son of man, and another Person of the Son of God. But in all the holy Scriptures He joins together and as it were incorporates in the Godhead, the Lord’s manhood,38 so that no one can sever man from God in time, nor God from man at His Passion. For if you regard Him in time, you will find that the Son of man is ever with the Son of God. If you take note of His Passion, you will find that the Son of God is ever with the Son of man, and that Christ theSon of man and the Son of God is so one and indivisible, that, in the language of holy Scripture, the man cannot be severed in time from God, nor God from man at His Passion. Hence comes this: “No man hath ascended into heaven, but He who came down from heaven, even the Son of man who is in heaven.”39 Where the Son of God while He was speaking on earth testified that the Son of man was in heaven: and testified that the same Son of man, who, He said, would ascend into heaven, had previously come down from heaven. And this: “What and if ye shall see the Son of man ascend up where He was before,”40 where He gives the name of Him who was born of man, but affirms that He ever was up on high. And the Apostle also, when considering what happened in time, says that all things were made by Christ. For he says, “There is one Lord Jesus Christ, by whom are all things.”41 But when speaking of His Passion, he shows that the Lord of glory was crucified. “For if,” he says, “they had known, they would never have crucified the Lord of glory.”42 And so too the Creed speaking of the only and first-begotten Lord Jesus Christ, “Very God of Very God, Being of one substance with the Father, and the Maker of all things,” affirms that He was born of the Virgin and crucified and afterwards buried. Thus joining in one body (as it were) the Son of God and of man, and uniting God and man, so that there can be no severance either in time or at the Passion, since the Lord Jesus Christ is shown to be one and the same Person, both as God through all eternity, and as man through the endurance of His Passion; and though we cannot say that man is without beginning orthat God is passible, yet in the one Person of the Lord Jesus Christ we can speak of man as eternal, and of God as dead. You see then that Christ means the whole Person, and that the name represents both natures, for both man and God are born, and so it takes in the whole Person so that when this name is used we see that no part is left out. There was not then before the birth of a Virgin the same eternity belonging in the past to the manhood as to the Divinity, but because Divinity was united to manhood in the womb of the Virgin, it follows that when we use the name of Christ one cannot be spoken of without the other.
Philip Schaff, The Nicene and Post-Nicene Fathers Second Series Vol. XI, Sulpititus Severus, Vincent of Lerins, John Cassian. (Oak Harbor: Logos Research Systems, 1997), 602.
IF anyone shah after the [hypostatic] union divide the hypostases in the one Christ, joining them by that connexion alone, which happens according to worthiness, or even authority and power, and not rather by a coming together (συνόδω), which is made by natural union (ἐ̂̔́νωσιν φυσικὴν): let him be anathema.
Philip Schaff, The Nicene and Post-Nicene Fathers Second Series Vol. XIV, The Seven Ecumenical Councils. (Oak Harbor: Logos Research Systems, 1997), 211.
WCF- "So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ ... "
