It is impossible to separate the knowledge of God the Creator and of His work from the knowledge of God’s dealings with man. Only when we keep before us what the triune God has done for us men in Jesus Christ can we realise what is involved in God the Creator and His work. Creation is the temporal analogue, taking place outside God, of that event in God Himself by which God is the Father of the Son. The world is not God’s Son, is not ‘begotten’ of God; but it is created. But what God does as the Creator can in the Christian sense only be seen and understood as a reflection, as a shadowing forth of this inner divine relationship between God the Father and the Son. And that is why the work of creation is ascribed in the Confession to the Father. This does not mean that He alone is Creator, but surely that this relationship exists between the work of creation and the relationship of the Father and Son. Knowledge of creation is knowledge of God and consequently knowledge of faith in the deepest and ultimate sense. It is not just a vestibule in which natural theology might find a place. How should we recognise the paternity of God, were it not manifest in the Son? So it is not the existence in the world in its manifoldness, from which we are to read off the fact that God is its Creator. The world with its sorrow and its happiness will always be a dark mirror to us, about which we may have optimistic or pessimistic thoughts; but it gives us no information about God as Creator. But always, when man is has tried to read the truth from sun, moon and stars or from himself, the result has been an idol. But when God has been known and then known again in the world, so that the result was a joyful praise of God in creation, that is because He is sought and found by Jesus Christ. By becoming man in Jesus Christ, the fact has also become plain and credible that God is the Creator of the world. We have no alternative source for revelation.