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The Creator God Truly Revealed in the Son, the Redeemer GOD

I - Introduction


In the series of three articles published to bring out the evidence and consistent reasoning from science, philosophy and the Bible about the existence of God, the goal was to open the eyes of the mind and intelligence of the readers on the ineluctability of the imprint of a creator God behind all this machinery which is the Universe. In the first article [1], the approach consisted in showing that all the scientists were unanimous in affirming that it cannot be a question of chance as to the origin of the Universe. The details as well as the established laws which reign there can only encourage scientists to declare that all this is the expression of the thought of God. And, it is in this sense that Burton Richter, Nobel Prize in Physics in 1976, declared : " To discover a scientific law is to read what is written in the brain of God ". So chance is not part of the convincing explanations to talk about the existence of the Universe. Then, in Spring Snow, the writer Yukio Mishima  sketches a relationship between God and chance: “  To speak of chance is to deny the possibility of any law of cause and effect. Chance is ultimately the only irrational element that free will can accept…[1] ”. Science, even if it can be very precise in its analyses, is voluntarily limited to matter and energy which can be measured mathematically.

On the other hand, in the second article [2],   the approach took into account the philosophical dimension consisting in going beyond the scientific field by questioning and reasoning, advocating a metaphysical quest in the face of questions fundamentals of the existence of God. We had shown that the very nature of certain currents such as atheism, agnosticism, … did not have conclusive proofs of the non-existence of God. Then, we had considered several philosophical approaches leading us towards a supernatural, transcendent, immaterial, timeless being operating outside of creation, because it is superior to it. By way of example, we can cite the cosmological argument of contingency of the philosopher and theologian William Lane Craig, the teleological argument of Thomas Aquinas highlighting the limits of the theory of evolution[2]_cc781905-5cde- 3194-bb3b-136bad5cf58d_… Therefore, the existence of an absolute being having created, maintained and who controls the Universe is none other than the creator, in this case God. “ It is of the essence of God to exist… ,” as the philosophers Descartes and Augustine argued.

In the third article [3] of the series, it was a question of the complete dimension of the human being to contemplate the visible   and invisible proofs of the Supreme Being, Creator of all things (Genesis 1_cc781905 -5cde-3194-bb3b-136bad5cf58d_:1; Hebrews 1 :1-3). Thus, as sound differs from image, scientific and philosophical knowledge is also different from theological knowledge; in a word, what the Christian faith teaches us differs from other knowledge. Accordingly, the Bible should not be read as a scientific or philosophical book. In revealing to us important truths about the creation of the Universe and the creation of man, God did not intend to teach us how, scientifically or philosophically, he created all that exists. Preferably,  he wanted to teach us much more important truths where he sought to make us understand who we are and how to be free from moral evil to become children of God and enjoy eternal life[3 ].


In short, after having ruled on the question of the existence of God in the previous articles, this paper aims to answer certain logical questions arising from the very fact of affirming the existence of God. With this in mind, it is legitimate to ask: if God exists, who is he? Does it show up? And if he does reveal himself, how did he make himself known?  In short, in the following lines, we will provide clear answers to these questions.


II – Discovering God, the Creator


In this section, we will take into account the notion of God the creator. For this, we must first of all speak of the very existence of the latter before being able to affirm that he is the creator, even to discover him or to come to know him. Regarding its existence, three articles have been produced for this purpose taking into consideration the scientific [1], philosophical [2] and biblical [3] points of view which are free to consult on the Standing 4 site. Christ Ministry[4]. Finding out that God exists is the first step towards discovering who he is. Thus, to know the Creator God, according to the Scriptures, one needs knowledge, logic, common sense, reasoning, etc.


Since God created the world (Universe), we can expect to find traces of his person in all aspects of creation. So to speak, we should not be the least surprised in the world to find testimonies and traces of this work in creation [4]. In this way John Calvin made a very clear distinction between knowing God the Creator and knowing God the Redeemer. For him, the knowledge of God, the creator, is a universal knowledge, that is to say, which is accessible to all peoples of all times[5]. It is with this in mind that Lausanne had to say :


« We believe that all men have some knowledge of God, because they can recognize him (discover him) in his works . But this revelation cannot save them…[6] »


This argument put forward by Lausanne is the one we find in philosophy under the name of the teleological or physico-theological argument which consists in saying that every design needs an author and that therefore, the objects with a clear purpose must have been created for a purpose. In other words, purpose involves a designer. This same reasoning is supported by multiple passages of Scripture :


What can be known about God is manifest to them, God having made it known to them. 20  Indeed, the invisible perfections of God, his eternal power and divinity, are seen as with the eye, since the creation of the world, when one considers them in his works. They are therefore inexcusable, 21  since having known God, they did not glorify him as God, and did not give him thanks; but they wandered in their thoughts, and their hearts without intelligence were plunged into darkness. 22  Boasting to be wise, they became fools;_cc781905 -5cde-3194-bb3b-136bad5cf58d_23 and they changed the glory of the incorruptible God into images representing corruptible man, birds, quadrupeds, and reptiles.24_cc781905-5cde-3194-bb3b- 136bad5cf58d_Therefore God gave them up to impurity, according to the lusts of their hearts; so that they themselves dishonor their own bodies; 25 those who changed the truth of God into a lie, and worshiped and served the creature instead of the Creator, who is eternally blessed. Amen! (Romans 1 :19-25)


Thus we see that the truth of affirming the existence of the creator has been revealed to mankind through the manifestation of the invisible perfections of God from the reigning order in the universe and in his works. So this passage teaches to what extent man can acquire the knowledge of God by contemplating creation. And, this contemplation of nature should awaken logical sense and reasoning in man to see the obvious, when pondered upon, with the eyes of intelligence. It is in this sense that the psalmist, in the contemplation of nature, made the deduction that the heavens, the moon and the stars are the work of the hands of the creator_cc781905-5cde-3194 -bb3b-136bad5cf58d_(Psalms 8 :4), and that the sky declares the glory of God and the expanse reveals the work of his hands._cc781905-5cde -3194-bb3b-136bad5cf58d_(Psalms 19 :2).

For John Calvin, reason is perfectly capable of arriving at the knowledge of the creator God [4]. At this point, it is necessary not to confuse “ la raison ” and “ lebba-9581905-95c-3b 136bad5cf58d_”, because these are two words that might seem identical to some readers._cc781905-5cde-3194-bb3b-136bad5cf58d 136bad5cf58d_» is the faculty that man has to reflect, to weigh the pros and cons, to draw conclusions based on reasoning or evidence. It is theologically neutral. It could become “ rationalisme ”, when it is considered as the only source of our knowledge of God ; consequently, rationalism is this system of thought   which designates both the exclusive confidence that man places in reason, and the refusal to grant any value to divine revelation_cc781905-5cde -3194-bb3b-136bad5cf58d_[4] as previously described in the book of Romans at chapter 1 :21-23.


Therefore, it is important to note that the fact of recognizing that God created all things, which is a fact following from any sensible reasoning, cannot guarantee salvation to anyone. The scriptures state that it is good to believe that God exists, the demons believe it too and they tremble (James 2 :19).  In this case, we see that this faith or this belief in question here, is only the purely intellectual knowledge of a fact (reason). And, despite this evidence, there are those who deliberately choose not to worship him as God but feel hatred and contempt for worshiping and serving creatures instead of the creator (rationalism) [Romans 1_cc781905-5cde-3194- bb3b-136bad5cf58d_:25]. This knowledge, although it can be acquired by reason and common sense, is very superficial to have a saving effect.


III – Discovering the Redeemer God


In this part, the notion of God the Redeemer will be discussed. In this sense, it will be important to clarify the idea behind the latter in order to know who this redeeming God is. In previous articles [1]–[3], we discussed the aspect of the existence of God. For the non-Christian, it is likely that these arguments allow him to eventually admit the existence of a first cause. Or the existence of a certain god behind the Universe. Is this the same god we encounter in the scriptures? Maybe there is a creator, but is he the redeemer?


In the previous section we had shown that we were talking about the God of the Bible, the true and the creator of all things, and not that of the philosophers or the scholars; this, to dissipate any ambiguity, as for the concept of God approached in this paper. One of the elements that is most often referred to as the consequence of Jesus' death is redemption[7]. De prime abord, essayons de cerner les mots « Rédemption », « Rédempteur_cc781905-5cde -3194-bb3b-136bad5cf58d_” to then go deeper into the concept of “ God redeemer ”.


III.1 - Biblical definition of redemption and its implication


Redemption in the Scriptures has tremendous significance[8], as it is at the very heart of Christianity[9]. The word " redemption ", in the biblical sense, is translated by the Greek term " Lutrôsis-5cc7519_5cc 3194-bb3b-136bad5cf58d_” to signify a redemption, a deliverance especially from the fault of sin. So to speak, it has the literal meaning of "ransom, deliverance" or "rescue". Thus, "redemption" is therefore a work which assumes the existence of the redeemer, that is to say, of someone who makes redemption available, and the existence of a ransom which he pays for this last[10].


“He (Jesus Christ) gave himself for us to redeem us from all iniquity… ”(Titus 2 : 14 a)


Jesus Christ redeemed us from all iniquity by giving himself for us. In other words, Il was the ransom of our redemption from “all iniquity”. It reveals that it was by the shed blood of Jesus that we were not only saved or redeemed, but that we were justified by the fact that his blood was shed. Thus, Paul says that “since we are now justified by his blood, much more will we be saved by him from the wrath of God” (Romans 5:9).


III.2 - The redeeming God


The knowledge of the redeeming God is a typically Christian knowledge of God, that is to say, which is rooted in Christianity[ii]. The Redeemer is he who presented himself as the substitute of man to pay the ransom for the sin of mankind[iii] by his death, or to accomplish the work of redemption in order to satisfy the justice of God.


Indeed, God wanted all his fullness to dwell in him. 20 He wanted through Christ to reconcile everything with himself, both what is on earth than what is in heaven, making peace through him, by his blood shed on the cross. (Colossians 1 :19-20)


In the other verses of this passage, Paul evokes another aspect of God: the Redeemer. And, here, all this work of reconciliation is reduced to the great sacrifice of the Savior who is its efficient cause: Having made peace by the blood of his cross[11]. Thus, the verse 20  tells us that God makes peace with us through Christ, by the redemption of sins made on the cross._cc781905-5cde-3194-bb3b -136bad5cf58d_Christ is the Redeemer God.


Moreover, the idea expressed in this passage is basically the same that is conveyed in the one that follows.


Indeed, God was in Christ: he reconciled the world to himself by not charging men with their faults, and he placed in us the word of reconciliation.  21_cc781905-5cde -3194-bb3b-136bad5cf58d_For he who knew no sin made it sin for us so that in him we might become the righteousness of God. (2 Corinthians 5 :19, 21)


So in these verses we observe that God placed upon Jesus the wrath that was due to us so that if we repent and trust in Christ, God will regard us as having the same righteousness as Jesus. For, He himself is the expiatory victim for our sins, and not only for ours, but also for those of the whole world (1 John 2_cc781905-5cde -3194-bb3b-136bad5cf58d_:2). Indeed, the benefits of this sacrifice for the salvation of men in the person of Christ are only accessible by faith which, in turn, creates a bond between the believer and the risen Christ. A dynamic bond that is forged between the human being who believes and Christ the redeemer [4].


III.3 – The saving knowledge of God


If the quality of our spirituality depends on our understanding of God, then Jesus Christ is the one who opened the way for us to true spirituality with God. But his message is not limited to understanding God. He came to bring us essential details about our relationship with God.  And, Jesus Christ is the only one who can make known to us the true God, his saving and redemptive plan for humanity.


The true knowledge of God, the saving knowledge of God, is only accessible by revelation. Thus, the knowledge of God the Redeemer is in the domain of revelation, and not of reason [4]. Besides, does the Bible not confirm this assertion in the following passage :


  All things have been delivered to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son, and anyone to whom the Son chooses to reveal him. (Matthew 11 :27)


In the language of the Scriptures, “ connaître ” never signifies a simple action of intelligence (reason), which is perfectly insufficient when it comes to divine things. This word always supposes an experiential knowledge made complete by love and life. Ici, dans le passage, le mot grec utilisé pour le verbe connaître est « epiginosko » qui signifie indeed “ know well, precisely, perfectly, entirely ”. And, as the passage expressed it so well, it undoubtedly passes through une révélation; what Jesus said well when he said that no one can know the Creator deeply except the one to whom the Son wants to reveal him.


This knowledge, which is obtained by revelation, is not opposed to that of the creator God; it brings it to perfection by showing that the God who created the world (Universe) is now acting to redeem it [4]. He who wholeheartedly seeks the Creator, the Creator will direct him to the Son through the Spirit, for salvation is in the Son as recorded in the Scriptures :


All those whom the Father gives me will come to me and I will not cast out anyone who comes to me. who sent me draws him, and I will raise him up on the last day. 45  It is written in the prophets: They shall all be taught of God. So therefore, anyone who has heard the Father and allowed himself to be instructed comes to me. (John 6 :37, 44-45)


In the text, we actually see that it is God who directs people drawn to the Son for the salvation of their souls, so that the redeemer can lead them back to Him. Car Christ himself suffered death for sins, once and for all. He the innocent, he died for the guilty, in order to lead us to God (1 Peter 3 :18). In this way, God established a unique path of redemption to save humanity : it is found in Jesus Christ His Son (John 3 :16). Thus, saving faith rests essentially on the revelation of God in Christ, as related by the Holy Scriptures [4].


Jesus is the stone rejected by you who build and who has become the cornerstone. 12There is no salvation in any other, for there is no other name under heaven that has been given among men, whereby we must be saved. (Acts 4 :11-12)


God redeemed the world through Christ, we look up to Christ for the salvation the gospel promises. God is Father in essence, Father forever and it is Christ who made us discover the face of the Father, because the Father is in him and Jesus is in the Dad.


Believe me: I am in the Father and the Father is in me. Otherwise, believe me at least because of these works! (John 14 :11)


Jesus wanted them to understand that there is a perfect and extraordinary intimacy with the Father. Il déclare : « Moi et le Père nous sommes un (Jean 10 :30)_cc781905 -5cde-3194-bb3b-136bad5cf58d_”. So to know the Father, you have to know Jesus. For it is he who reveals and shows us the Father. Here is an excerpt from a conversation between Jesus and Philip on the issue :

Philip said to him: “Lord, show us the Father, and that is enough for us.” 9 Jesus said to him: “I have been with you so long and you don't know me, Philippe! He who has seen me has seen the Father. How can you say, 'Show us the Father'? (John 14 :8-9)


So we see very clearly that there is no way to truly know the Father and creator God apart from His Son. We can discover the Creator God superficially through his works by reason. However, the redeeming God can only be known by revelation through faith, to inherit eternal life; and, consequently, become beloved children of the Father (John 1 :12). Because, in no way, one can bring people into the Kingdom of God by reasoning, however convincing it may be.


IV - Conclusion 


As we have just seen in these few pages, we can arrive at the knowledge of God the creator by reason but in a superficial way; this is to say that this knowledge cannot guarantee us eternal life nor fully know this God of love, good and almighty. On the other hand, we have also seen that the redemptive aspect of God can only be attained by revelation. For, redemption is the most important step towards justice [5]. The redeeming God in the person of Christ Jesus is the one who made truly known the love of God, for he had become flesh dwelling among humans, full of grace and truth, to fully reveal the Father. The Bible tells us that no one can be in the presence of God except because of the person and work of Christ who made it possible. This is the price we had to pay : the death of Christ on the cross, our substitute as a ransom for the debt we had to pay [5]. Thus, thanks to his work,  God was more glorified than he would ever have been even during all eternity of sons of Adam who would have succeeded without sinning_cc781905-5cde-3194- bb3b-136bad5cf58d_[6] ; consequently, redeemed man has received even richer blessings than if sin had never entered our world.


We understand that God, as far as salvation is concerned, has defined exclusivity in his Son who can truly show us the Father. This is why Jesus presented himself as the only way to access the Father :


I am the way, the truth and the life. No one comes to the Father except through me.7If you knew me, you would also know my Father. And from now on you know it and you have seen it. (John 14 :6-7)


By this ex cathedra statement we see that it is utterly impossible to know God apart from the Son (God the redeemer) or through our meritorious works[iv], for it is he who sets the tone for the full knowledge of the Father and creator, by being his image (Colossians 1 :15) and through whom God spoke (Hebrews 1 :2-3) to men. And, this deep knowledge can only be done with the leap of faith in this supernatural action of God in the historical work of Jesus Christ, His Son (Ephesians 1 :7-9 ). In this sense, faith transcends reason, for it has access to truths and data of revelation, which reason cannot hope to fathom or discover by itself.






[1]   R. Saint-Paulin, The existence of God,  what do scientists think?


[2]  R. Saint-Paulin, What do philosophers think of the existence of God?


[3]  R. Saint-Paulin, The existence of God,  what does the Bible say about science and philosophy?


[4]   A. McGrath, Building bridges: the art of defending the Christian faith, Éditions la Clairière. QC, Canada: Christian Publications Inc., 1999.


[5]  L. STROBEL, Advocacy for Faith, Vida. France: Graphic Presence-Monts, 2002.


[6]  W. McDonald, ONE DAY AT A TIME, 2nd ed. (Ontario). Canada: BIBLICAL GUIDANCE SERVICE, 1996, p. 252

























​​[i] « Lutrôsis »_cc781905- 5cde-3194-bb3b-136bad5cf58d_is used three times : in Mo 1:68 2:38 in the theocratic sense ; in Heb 9:12 au sens spécifiquement religieux. « Apolutrôsis » est employed ten times : without explicit determination Eph 1:144:30,1Co 1:30 ; indicating the transformation of the carnal organism Ro 8:23 ; the delivery of trials Mon 21:28Heb 11:35 ; the remission of sins Ro 3:24Eph 1:7Pass 1:14Heb 9:15.


[ii] Le christianity is_cc781905-5cde-3193-6bb3b-5badreligion monotheistic, i.e. based on belief in one God. It is based on the faith en Jesus, his life and his teachings. However, we also like to say that Christianity is not a religion but God revealing himself to mankind through Jesus Christ, his Son


[iii]  We speak of the sin of humanity because all men have been because of the nature inherited from Adam. It is recorded in Romans 5 the following : " Therefore, as by one man sin entered into the world, and by the sin death, so death has reached all men because all have sinned » (12). Therefore, just as by a single fault condemnation reached all men, so by a single act of acquittal the justification which gives life extends to all men. En indeed, just as by one man's disobedience many were made sinners, so many will be made righteous by one man's obedience (18:19).


[iv]  No one can set himself up as his own redeemer. Any person, good or bad, who makes this statement violates a fundamental principle of God's revelation, of which redemption is the first step. Because, being sinners, we can do nothing to satisfy the justice of God ; our works, either before or after we have had a share in grace, can never enter for anything into the cause of this salvation.



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