God is an indivisible whole, so any bit of him is all of him. Nothing new can ever be added to revelation, then, because wherever revelation occurs, the whole of God enters into the prophet, and is present there, fully disclosed to him who has eyes to see.
With each ingression of God to the created order, the whole of him enters in. So each instance of his ingress, and each instance of every type of him, is a synecdoche of the whole of him. Thus is he completely present in every atom of creation, in each speck of consecrated host, each Christian, each congregation – and in every passage of the Scriptures.
In principle, the prophet can see the whole of God in any part of him. Because the whole of God is present in every bit of him, a vision of any such bit is for the seer a glimpse that takes in all that God knows. So it is that those who return from the mystical ascent report having seen “everything.”
But why then does it take so much time for Israel to learn? Why does doctrine develop, so that, e.g., the Trinity present in scripture from earliest times was not recognized explicitly until 300 or so? The Heavens tell the Glory of God, as do we, members of the sky; but the telling by which we take our places in the host of creation takes our time. And there is not room in the whole world for all the books that telling would fill. Each bit is a system of all things, and all participate in each; but no bit can express more than a few things, these few in their unique combinations each furnishing our differentiations, defining our beings, and specifying our stations in the ranks, our ontological addresses.
All that happens, then, from one particular historical development to the next, is that some saint or other notices some aspect of the whole of God’s revelation for the first time in history. The newly discovered pearl of great price is not itself new. It has been lying out in the field the whole time, waiting for us to stumble upon it, the scandal and subvenient means of all subsidiary searches. The pearl is the root of the field, its omphalos and bound, its matter, foundation, source, and end.
Any telling is finite, but the tale is not. So creation is ever complete – how not, since it is of God? – yet the worlds are without end.