In contrast to the fragmentary character of the revelation, the Apostle speaks of the Son, in the second verse, as the centre of unity. He is the Heir and the Creator of all things. With the heterogeneous revelation in the prophets he contrasts, in the third verse, the revelation that takes its form from the peculiar nature of Christ's Sonship. He is the effulgence of God's glory, the very image of His substance; He upholds all things by the word of His power; and, having made purification of sins, He took His seat on the right hand of the Majesty on high.
Let us examine a little more closely the double comparison made by the Apostle between the revelation given to the fathers and that which we have received.
_First_, the previous revelation was in portions. The Old Testament has no centre, from which all its wonderful and varied lights radiate, till we find its unity in the New Testament and read Jesus Christ into it. God scattered the revelations over many centuries, line upon line, precept after precept, here a little and there a little. He spread the knowledge of Himself over the ages of a nation's history, and made the development of one people the medium whereby to communicate truth. This of itself, if nothing more had been told us, is a magnificent conception. A nation's early struggles, bitter failures, ultimate triumph, the appearance within it of warriors, prophets, poets, saints, used by the Spirit of God to reveal the invisible! Sometimes revelation would make but one advance in an age. We might almost imagine that God's truth from the lips of His prophets was found at times too overpowering. It was crushing frail humanity. The Revealer must withdraw into silence behind the thick veil, to give human nature time to breathe and recover self-possession. The occasional message of prophecy resembles the suddenness of Elijah's appearances and departures, and forms a strange contrast to the ceaseless stream of preaching in the Christian Church.
Still more strikingly does it contrast with the New Testament, the greater book, yea the greatest of all books. Only two classes of men deny its supremacy. They are those who do not know what real greatness is, and those who disparage it as a literature that they may be the better able to seduce foolish and shallow youths to reject it as a revelation. But honest and profound thinkers, even when they do not admit that it is the word of God, acknowledge it to be the greatest among the books of men.
Yet the New Testament was all produced--if we are forbidden to say "given"--in one age, not fifteen centuries. Neither was this one of the great ages of history, when genius seems to be almost contagious. Even Greece had at this time no original thinkers. Its two centuries of intellectual supremacy had passed away. It was the age of literary imitations and counterfeits. Yet it is in this age that the book which has most profoundly influenced the thought of all subsequent times made its appearance. How shall we account for the fact? The explanation is not that its writers were great men. However insignificant the writers, the mysterious greatness of the book pervades it all, and their lips are touched as with a live coal from the altar. Nothing will account for the New Testament but the other fact that Jesus of Nazareth had appeared among men, and that He was so great, so universal, so human, so Divine, that He contained in His own person all the truth that will ever be discovered in the book. Deny the incarnation of the Son of God, and you make the New Testament an insoluble enigma. Admit that Jesus is the Word, and that the Word is God, and the book becomes nothing more, nothing less, than the natural and befitting outcome of what He said and did and suffered. The mystery of the book is lost in the greater mystery of His person.