STUDY THE CASE, SUMMARIZE and send it to my email. qlcdvillar@gmail.

com

1. Is Christ God or not?

Yes. John 1:1, 20:28; Romans 9:5; Phil. 2:6; Titus 2:13, Hebrews 1:8; 1 John 5:20.

Not. Matthew 24:36, John 5:26, John 5:30, John 8:40, John 17:3, 1 Cor. 15:27-28  NONESENCE
COMMENT OF SEATTLEGAL : If you define Jesus as God, you limit God. If you define Jesus as "not God,"
you still limit God.  For me, the approach to Jesus is to embrace the Mystery and paradox of him. My
relationship with Christ has been one of the things leading me toward faith rather than belief- that is,
toward an ongoing experience of and trust in the mystery of Jesus the Christ rather than particular
beliefs about him. It doesn’t mean I have no belief in HIM.

2. Is Christ the Son of God or the Son of Man?

Son of God. John 1:49, John 20:31, I john 5:20, Romans 1:4, Mark 5:7

Son of Man. Matt:8:20, Mark 14:62, John 3:13, Luke 5:24, Luke 19:10, The phrases “Son of man” and
“Son of God” are used for Jesus Christ to refer to His humanity and deity. The message of scripture was
that Jesus Christ was both God and man. “Son of Man” is used as a title it refers to the humanity of Jesus
Christ and “Son of God” refers to the deity of Christ. Both terms were used of Christ because He was
man and He was God. “Son of Man” also referred to the Messiah. The Jews understood the meaning of
these terms.

3. Is Christ Holy or made sin?

Holy : Heb. 4: 15, Heb. 7:26

Not Holy : 2 Cor. 5:21 - God acted for our sake. That means God acted out of His love, to make it possible
to remove the separation between us and Him: our sin. To accomplish this, God made Christ, who had
never sinned during His life on earth in any way, to become our sin. Jesus' death, then, paid the price for
our sin, removing our guilt and removing the obstacle between us and God. Instead of "being sin"
ourselves, those who come to God through faith in Christ are given credit for Christ's righteous, sinless
life. We "become God's righteousness" and are reconciled in our relationship with Him.In short, by His
gift of grace and through our faith in Christ (Ephesians 2:8–9), God receives Christ's death as payment
for our sin and gives us credit for Christ's righteousness in return. That's what it means to be "in Christ."

4.Is Christ Omnipotent?

Yes. Matt. 28: 18, John 3:35,John 14: 14, Rev. 19:7

No: Matt:27:42, Mark 6:5. Our Blessed Lord IS God. That means that He created the entire universe in
His spare time on an off day, and still has the energy and attention to deal with every single man and
woman’s request for attention. And He continues to hold the entire universe, all the worlds, and suns in
existence at every instant right down to the most humble virus and bacteria. And He put our entire
Galaxy together out of love for US. As He is God, I do not think you can speak of Him as “powerful” in
human terms at all, as we cannot create the smallest, most insignificant thing out of nothing. And He
does all of that constantly, and HOLDS it all in existence. Thus His “power” is so far beyond our wildest
imagination that we can only stand in awe, and bless Him for being so loving

5. Is Christ Omnipresent?

Yes. Matt: 18:20, Matt:28:20

Not: Matt: 26:11, John 14:2-3, John 11:32 Jesus Christ is present everywhere by having immediate
knowledge and direct power throughout the universe Response: This is a good question. Is Jesus, who is
in a glorified body, omnipresent? The answer is yes. But, this involves a little explanation. The doctrine
of the incarnation of Christ is that Jesus, who was the Divine Word (John 1:1), became flesh and dwelt
among us (v.14). This means that the Word added to his person a human nature. Now, this does not
mean that the word has two natures. What it means is that the person of Jesus has two natures. In other
words, Jesus the man is both the word and human. That is, he is both divine and human. This is why
Colossians 2:9 says "for in him dwells all the fullness of deity in bodily form." Officially, this doctrine is
known as the hypostatic Union. In Matt. 28:19-20, Jesus says, "Go therefore and make disciples of all the
nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to
observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Notice that
in verse 20 Jesus says that he will always be with the disciples. How can Jesus the man always be with
the disciples? Obviously the command of Christ is not just for the disciples but for all which claim to be
Christians as they carry out the command to "make disciples of all the nations." We find the answer
when we realize that the divine attributes of omnipresence, which is one of the properties of being
divine, are claimed by Jesus. Therefore, even though he was a man, he could also say that he would be
with the disciples wherever they go and whenever they go. To summarize, Jesus' human nature is not
omnipresent. But, his divine nature is. However, it is the one person of Christ who shares both natures
(communicatio idiomatum), and it is the one person who is omnipresent.

6. Is Christ Omniscient? The question of Jesus’ knowledge is a very complicated one

Yes. John 2:24-25, John 16:30, john 21:17, Col. 2:3 The two knowledge of Jesus. Divine Knowledge and
the Human Knowledge. Similarly, Philippians 2:6-8 says He “was in the form of God” and also was
“found in human form.” Someone might be tempted to ask, “Which is it? Was Jesus in the form of God
or in human form? Was He descended from David or the Son of God?” But the doctrine of His two
natures in one person allows us to respond, “It’s both.” This truth is instructive when it comes to
understanding Christ’s knowledge. Statements of omniscience during His earthly ministry reference His
divine nature while statements of limited knowledge reference His human nature. Theologian Wayne
Grudem explained it this way: “Jesus learned things and had limited knowledge with respect to His
human nature but was always omniscient with respect to His divine nature, and therefore he was able
any time to ‘call to mind’ whatever information would be needed for His ministry.”
Not. Luke 8:45-46, Mk. 13:32, Mk. 11:13, John 11:34, Heb. 2:17 Jesus Didn’t Know Everything, For
example, when the woman with the issue of blood touched the hem of his garment, Jesus didn’t know
who it was: Luke 8:45-46 And Jesus said, “Who touched Me?” And while they were all denying it, Peter
said, “Master, the people are crowding and pressing in on You.” 46 But Jesus said, “Someone did touch
Me, for I was aware that power had gone out of Me.”

7. Is Christ witness TRUE?

Yes. True – John 8:14 - Some time ago, Jesus had debated with local religious leaders over His teaching
and healing ministry. At that time, Jesus appealed to three separate lines of evidence to support His
claims (John 5:30–47). At that moment, the topic at hand was a topic which other people had seen and
witnessed. Namely, the content of the Scriptures, the occurrence of Jesus' miracles, and the claims of
other people. In the prior verse, after Jesus claimed to be "the light of the world," the Pharisees have
challenged Him with that standard of proof. Their claim is that this remark is just like Jesus' earlier
claims, and so He cannot "bear witness" about Himself. Here, however, Jesus takes an approach to
evidence which is drastically different, but compatible with His prior remarks. In earlier debates, Jesus
was discussing issues which the Pharisees had an equal access to knowledge. They could just as easily
read the Scriptures, see the miracles, and hear from other people as anyone else. In this case, however,
Jesus is speaking directly of things which no person on earth has first-hand knowledge of. For those
statements, Jesus and Jesus alone has the authority to testify

No. John 5:31 - According to Jewish legal procedure, a person could not testify alone on their own behalf
—a creative liar could make up just about anything. Nor could a single witness establish facts. Rather, in
a courtroom setting, two or three witnesses were required (Deuteronomy 17:6; Numbers 35:30). Later
in this Gospel, Jesus will make the point that some facts only He can testify about (John 8:14). In this
context, however, the claims He is making can be verified by normal means, and so it's reasonable to
provide evidence. This passage is extremely important in discussions of biblical faith. Jesus makes no
appeal to "blind faith." He does not tell the Pharisees to believe "because I said so." Nor does He dismiss
the need for evidence. Rather, He provides reasons why faith in His message is reasonable. Jesus will
fulfill the normal human requirements of evidence, by giving three separate lines of evidence to prove
His claims. These three categories are human testimony, in the form of John the Baptist (John 5:33);
observations, in the form of Jesus' miracles (John 5:36); and Scripture (John 5:39). Jesus will use these
arguments to complete His response to Jewish authorities persecuting Him for claiming to be equal with
God (John 5:18).
1

Jesus Is God

The Bible teaches that Jesus is not merely someone who is a lot like God, or someone who has a very
close walk with God. Rather, Jesus is the Most High God himself. Titus 2:13 says that as Christians we are
“looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus.”
Upon seeing the resurrected Christ, Thomas cried out, “My Lord and my God!” (John 20:28). Likewise,
the book of Hebrews gives us God the Father’s direct testimony about Christ: “But of the Son he says,
‘Your throne, O God, is forever and ever" and the gospel of John calls Jesus “the only begotten God”
(John 1:18).

Another way the Bible teaches that Jesus is God is by showing that he has all of the attributes of God. He
knows everything (Matthew 16:21; Luke 11:17; John 4:29), is everywhere (Matthew 18:20; 28:20; Acts
18:10), has all power (Matthew 8:26–27; 28:18; John 11:38–44; Luke 7:14–15; Revelation 1:8), depends
on nothing outside of himself for life (John 1:4; 14:6; 8:58), rules over everything (Matthew
28:18; Revelation 1:5; 19:16;), never began to exist and never will cease to exist (John 1:1; 8:58), and is
our Creator (Colossians 1:16). In other words, everything that God is, Jesus is. For Jesus is God.

It should be obvious that if Jesus is God, then he has always been God. There was never a time when he
became God, for God is eternal. But Jesus has not always been man. The fantastic miracle is that this
eternal God became man through the incarnation approximately 2,000 years ago. That’s what the
Incarnation was: God the Son becoming man. And that is the great event we celebrate at Christmas.

But what exactly do we mean when we say that God the Son became man? We certainly do not mean
that he turned into a man in the sense that he stopped being God and started being man. Jesus did not
give up any of his divinity in the incarnation, as is evident from the verses we saw earlier. Rather, as one
early theologian put it, “Remaining what he was, he became what he was not.” Christ “was not now
God minus some elements of his deity, but God plus all that he had made his own by taking manhood to
himself.”3 Thus, Jesus did not give up any of his divine attributes at the incarnation. He remained in full
possession of all of them. For if he were to ever give up any of his divine attributes, he would cease
being God.

The truth of Jesus’ humanity is just as important to hold to as the truth of his deity. The apostle John
teaches how denying that Jesus is man is of the spirit of the antichrist (1 John 4:2; 2 John 7). Jesus’s
humanity is displayed in the fact that he was born as a baby from a human mother (Luke 2:7; Galatians
4:4), that he became weary (John 4:6), thirsty (John 19:28), and hungry (Matthew 4:2), and that he
experienced the full range of human emotions such as marvel (Matthew 8:10) and sorrow (John 11:35).
He lived on earth just as we do.
3
He became sin for us does not mean Jesus was sin, or a sinner, or guilty of sin, the proper interpretation
can only be found in the doctrine of imputation. This is confirmed by the second part of 2 Corinthians
5:21: “So that in him we might become the righteousness of God.” To impute something is to ascribe or
attribute it to someone. On the cross, our sin was imputed to Christ. That is how Christ paid our sin debt
to God. He had no sin in Himself, but our sin was imputed (attributed) to Him so, as He suffered, He took
the just penalty that our sin deserves. At the same time, through faith, Christ’s righteousness is imputed
to us. Now we can stand before God sinless, just as Jesus is sinless. We are not righteous in ourselves;
rather, Christ’s righteousness is applied to us.

So, “God made him . . . to be sin for us” means that Jesus, although sinless, was treated as if He were
not. Although He remained holy, He was regarded as guilty of all the sin in the world. Through
imputation of our sin to Him, He became our substitute and the recipient of God’s judgment against sin.
Having saved those who believe, He is now “our righteousness, holiness and redemption” (1 Corinthians
1:30).

7
Jesus refers to himself as “the Amen, the faithful and true witness, the beginning of God’s creation.”
Most of these titles find their background in Isaiah 65, save one: ‘witness’

Israel was to be a witness in the future to the fact that the new creation which God had prophesied had
been fulfilled in their midst. Their witness was to show that the testimony of the worshippers of
Babylon’s idols were really false witnesses, since their idols were not the true God and, therefore, could
not prophesy (Isa. 43:9, 12; 44:8). Indeed, God had created Israel in the first place to be a witness to him
before the unbelieving world: when he created the nation he told them in Exodus 19:6 what their
purpose was to be: ‘You [Israel] shall be to Me a kingdom of priests and a holy nation.’ The Israelites
were to be priestly mediators between God and the ungodly world by being a missionary light of witness
to the world. Israel’s lampstand in the temple symbolized this mission of being a light to the world.

But Israel repeatedly refused to do this. So God promised he would raise up someone who would be a
faithful witness. Israel as a nation would no longer be called God’s servant, but God would raise up a
Servant who would be a faithful witness (see Isa. 49:1–6, note especially 49:3, “you are My Servant,
Israel’). The New Testament identifies this Servant as Jesus Christ (e.g. Luke 2:32 calls Jesus a ‘light of
revelation to the Gentiles’, an allusion to Isa. 42:6 and 49:6; the same Old Testament allusion is applied
to Jesus in Acts 26:23).

The Faithful Witness Israel 

So Isaiah 43 (vv. 10–13, 18–19) says Israel was to be a witness to the coming new creation; but only the
true Servant, Israel, would be able to be such a witness, which is what Revelation 3:14 affirms of Jesus.
The Septuagint interprets Isaiah 43:10 and 12 by adding that God would also be a witness (and the
Targum to Isaiah interprets the description of Israel as a witness to be the Messiah). Could it be possible
that both the Isaiah 43 ideas of Israel and God being faithful witnesses are combined in the one Jesus
Christ in Revelation 3:14? At least, even if only the Hebrew text’s notion of Israel being a faithful witness
is in mind, we have seen in Isaiah 65:16–17 that is combined with God being a faithful promise of the
coming new creation. The idea in Isaiah 43 of being a witness to the new creation fits admirably with the
allusion to the same concept in Isaiah 65, and explains why Jesus would have combined these two texts
into one allusion.

The role of witness that Israel should have carried out has been carried out by Jesus, who is really the
true Israel because he is the only fully faithful witness through his resurrection to the new creation. If we
are going to be God’s people, true Israel, then we must believe in Jesus in order to be identified with
him, who summed up true Israel in himself and carried out Israel’s role of being a faithful witness to
God’s new creation in his resurrection. Likewise, the the only way we can carry out our primary role of
witness as true Israel is to keep in close relationship with Jesus, the faithful Israelite witness. As
Christians our main purpose in relation to the world is to witness.