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The process of revelation is not only concomitant with history, but it becomes incarnate in history. The facts of history themselves acquire a revealing significance. The crucifixion and resurrection of Christ are examples of this. We must place act-revelation by the side of word-revelation. This applies, of course, to the great outstanding acts of redemption. In such cases redemption and revelation coincide. Two points, however, should be remembered in this connection: first, that these two-sided acts did not take place primarily for the purpose of revelation; their revelatory character is secondary; primarily they possess a purpose that transcends revelation, having a God-ward reference in their effect, and only in dependence on this a man-ward reference for instruction. In the second place, such act-revelations are never entirely left to speak for themselves; they are preceded and followed by word-revelation. The usual order is: first word, then the fact, then again the interpretative word. The Old Testament brings the predictive preparatory word, the Gospels record the redemptive-revelatory fact, the Epistles supply the subsequent, final interpretation.