Well....
Maybe if I asked this way?
Someone will see what I was getting at.
What does John 1:18 tell us about Jesus?
No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship
with the Father, has made him known." [He has revealed Him and brought Him out where He can be
seen; He has interpreted Him and He has made Him known].
Could that be done if Jesus had only one nature?
No-messiah became something He was NOT before-2Aorist-in the likeness of man and tabernacled for a short while with them.
Tired now and might make mistakes-so I'll come back tomorrow-God willing.
Joh 1:14 And the Dvar Hashem took on gufaniyut (corporeality) and made his sukkah, his Mishkan (Tabernacle) among us [YESHAYAH 7:14], and we [Shlichim, 1Y 1:1-2] gazed upon his Kavod [SHEMOT 33:18; 40:34; YESHAYAH 60:1-2], the Shechinah of the Ben Yachid from Elohim HaAv, full of Hashem's Chesed v’Emes.
Joh 1:15 And Yochanan gives solemn edut (testimony) about him and has cried out, This was he about whom I said, Hu HaBah (He who comes [Gn 49:10; Ezek 21:27]) after me is really before me in priority, because, before I came to be, he was (Yn 8:58).
Joh 1:16 For from the kol melo (all the plentitude) of him we all received Chesed upon Chesed.
Joh 1:17 Because the matan Torah (giving of the Torah) was graciously bestowed through Moshe [Rabbeinu] [DEVARIM 32:46 SHEMOT 31:18; 34:28], but Chesed and Emes of Hashem came through [Rebbe,] Melech HaMoshiach Yehoshua [Ex 34:6; Ps 25:10; 40:11; 85:11; Yochanan 1:49].
Joh 1:18 No one has ever seen Hashem [Ex 33:20]. It is Elohim the Ben Yachid [who shares the nature of Hashem, the Chochman Ben Elohim at his side, see very importantly Mishle 8:30; 30:4)], it is he, the one being in the kheyk (bosom) of HaAv, this one is Hashem's definitive midrash (exegesis).
Hath declared (ἐξηγήσατο)
Or, rendering the aorist strictly, He declared. From ἐκ, forth, and ἡγέομαι, to lead the way. Originally, to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Act_15:14, and on Luk_24:35). To relate in full; to interpret, or translate. Therefore ἐξήγησις, exegesis, is interpretation or explanation. The word ἐξηγητής was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers (ἐξηγητὰς) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director (πατρῷος ἐξηγητής) of religion (“Republic,” 427), and says, “Let the priests be interpreters for life” (“Laws,” 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Gen_41:8, Gen_41:24), and the kindred verb of teaching or interpreting concerning leprosy (Lev_14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue.
The Historical Narrative now begins, and falls into two general divisions:
I. The Self-Revelation of Christ to the World (1:19-12:50)
II. The Self-Revelation of Christ to the Disciples (13:1-21:23)
VWP
Other designations assigned to the new man are: the inner man, the (new) heart, the mind, and the spirit. The believer then has both an old and a new nature. We take exception with the argument that if the believer has two natures, he then has dual personalities.
But there is evidence to the contrary; did not our Lord Himself have a human nature and a divine nature, and who will dispute, in one person. Why then is it so hard to believe the same could be true of us, and indeed it is, albeit our human nature has been tainted with sin. Soon after we are saved we realize that there is an inner conflict within our members, as the flesh (old man) lusts against the spirit (new man), “and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal. 5:17).
Advocates of one-naturism deny that this warfare is present within us, stating that those who believe there is a conflict between the old and new natures are admitting defeat. This, they say, is why these believers struggle in the Christian life and tend to be carnally minded. We disagree, of course, on two fronts: first, this is contrary to the Scriptures, and second, it denies experience.
“Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Rom. 6:12,13).
In essence, the apostle is instructing us not to allow the sin nature to have dominion over us. You are dead to sin, positionally, therefore you should not obey the lust of the flesh. Neither yield your members as instruments (Greek hoplon, weapons) of sin against God. Rather, yield yourself to God, put yourself at His disposal, bearing in mind that you are alive from the dead by the resurrection of Christ. Yield your members as weapons of righteousness to the praise of His glory. Surely this portion demonstrates that there is a warfare within our members (See also Romans 7:14-25). This inner struggle may be illustrated accordingly:
The conflict between the two natures may be compared to a ship, on which a new Captain has been put on board by the owners. The old Captain has so long held command, and his enmity to the owners is so great, that he has practically treated the vessel as his own; and kept the crew in perfect bondage. The crew has submitted to it, never having known any other authority, or understood what real liberty of service was. From time to time they have heard of it; they have passed other vessels which they saw at once were very different from their own.
But, now that the new Captain is in authority they begin to find out what the difference is. The new Captain henceforth always has control of the helm and the charge of the ship. The ship is the same, the crew is the same. Even the old Captain remains on board. The book of instructions which the new Captain has brought on board tells that the old Captain has been judged and condemned: but the sentence cannot be executed except by the proper judicial authorities, when they reach port.
They cannot put him ashore, or throw him overboard. But, he no longer “holds the helm or guides the ship.” He tries from time to time to get hold of the wheel, but in vain. He succeeds sometimes in putting forth his old influence by creating disaffection in some of the members of the crew; for he knows them and their weaknesses well from his former complete control of them. He occasionally bribes or deceives some of them into acts of insubordination which they afterwards deeply regret. But the old Captain cannot get at the “ship’s papers.” They are now put quite out of his reach, where he cannot touch them. He cannot succeed in altering the ship’s course, or change the port for which she is now bound. He does not read the book of instructions; and if he looks at it, he does not understand it (I Cor. 2:14).
The ship’s crew was once his executive, and carried out only his will; but there is now no obligation for any of them to obey his orders, or to recognize his authority. They are released from it; and henceforth they are under the orders of the new Commander. They are to “reckon” the old Captain as already condemned; and the sentence as only waiting to be carried out. As to his power over them, they are to reckon themselves “as good as dead” so far as he is concerned. (The Two Natures in the Child of God, E.W. Bullinger, D.D., published by Bible Doctrines to Live By, Grand Rapids, Michigan, Pages 26,27.)
“Seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of Him that created him” (Col. 3:9,10).
It is essential to note that the verbs in this passage “put off” and “put on” are past tense in the original language, as well as in the English. The Colossians were to understand that God has addressed the matter once-for-all in the life of the believer. Now the apostle says, you need to put into practice what you already know to be true. Believe it and apply it!
