The modern theological tendency is to lay much emphasis on the historical activity of God and to deny that he has spoken; to say that God's self-revelation has been in deeds not words, personal not propositional; and in fact to insist that the redemption is itself the revelation. But this is a false distinction, which Scripture itself does not envisage. Instead, Scripture affirms that God has spoken both through historical deeds and through explanatory words, and that the two belong indissolubly together. . . .

Here then is a fundamental conviction about the living, redeeming and self-revealing God. It is the foundation on which all Christian preaching rests. We should never presume to occupy a pulpit unless we believe in this God. How dare we speak, if God has not spoken? By ourselves we have nothing to say. To address a congregation without any assurance that we are bearers of a divine message would be the height of arrogance and folly. It is when we are convinced that God is light (and so wanting to be known), that God has acted (and thus made himself known), and that God has spoken (and thus explained his actions), that we must speak and cannot remain silent. As Amos expressed it, 'The lion has roared; who will not fear? The Lord God has spoken; who can but prophesy?' (3:8) . . . God has spoken. If we are not sure of this, it would be better to keep our mouth shut. Once we are persuaded that God has spoken, however, then we too must speak. A compulsion rests upon us. Nothing and nobody will be able to silence us.