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希伯来书生命读经 · 第3篇

儿子

THE SON
1神是奥秘的，祂完完全全是个奥秘。但这奥秘藉著神的说话，已经启示出来了。若非神说话，就永远没有人能认识祂。但我们的神不再是奥秘的。祂不再是个奥秘，乃是一个故事；神的故事完全在于说话。神有一个历史，祂的历史是一个说话的故事。我们都能讲说神的故事，因为神的故事就是不断的说话；神的故事是个说话的历史。神先是藉著一些蒙祂拣选、受祂感动的人说话。祂从各个方面藉著亚当、亚伯、以挪士、以诺、挪亚、以及亚伯拉罕说话。在亚伯拉罕之后，神藉著摩西，以及许多蒙祂拣选的祭司、君王和申言者说话。这些为神说话的人，不论是君王或是申言者，都是被神的灵所推动的。所以神的历史乃是一个说话的历史。
1God is mysterious. He is altogether a mystery. But this mystery has been revealed by God’s speaking. Without the divine speaking, God would remain forever unknowable. But our God no longer is mysterious. He is not a mystery, but a story. The story of God is absolutely a matter of speaking. God has a history, and His history is a speaking story. We can tell the story of God. The story of God is a matter of continual speaking; it is a speaking history. Firstly, God spoke through some people who were chosen and moved by Him. He spoke in various ways through Adam, Abel, Enosh, Enoch, Noah, and Abraham. After Abraham, God spoke through Moses and many other chosen ones— priests, kings, and prophets. Everyone who spoke for God, whether he was a king or a prophet, was motivated by God’s Spirit. Therefore, the history of God is a history of speaking
2虽然神曾藉著许多不同的人说话，其中有高贵的，有卑贱的；有受过教育的，有未受教育的；有君王，也有牧人；但仍旧说得不彀充分。他们无论为神所用说了多1:2少话，总是说得不彀完全。神必须亲自直接的说话，因此祂在子的身位里来。希伯来一章二节说，神在子里向我们说话。这里的『子』，原文前面并没有指定冠词，所以有些英文译本繙作『在子的人位里』，意思是神自己在子的人位里说话。古时，神是藉著众申言者说话；现今，祂是在子里说话。要知道，子与众申言者不同；众申言者是神所用来为祂说话的人，子乃是神自己在说话。二节告诉我们，神在子里向我们说话，而八节说，子就是神。这指明神在祂自己里面说话。就第二节看，好像神与子是两位，2因为那里说，神在子里说话。但八节明显给我们看见，子与神就是一，因为那里称子为『神阿』。神在子里说话，意思就是神在祂自己里面说话。
2After God spoke through so many different kinds of people, through high and low, educated and uneducated, kings and shepherds, His speaking was still insufficient. Regardless of how much these people were used to speak for God, their speaking was not adequate. God had to speak by Himself directly. So He came in the person of the Son. Hebrews says that God has spoken to us in the Son. According to the Recovery Version of Hebrews, in 1:1 there is a definite article before the word prophets. However, in 1:2 the definite article before Son is in italics, indicating that this word is not in the Greek text, but that it is necessary for the sake of English idiom. In the English language it is difficult to say, “God spoke to us in Son.” Some of the better versions say, “God has spoken to us in the person of the Son.” Even the Amplified Version uses the phrase in the person of a Son. This means God Himself speaks in the person of the Son. Formerly He spoke through the prophets; now He speaks in the Son. We must see that the Son is different from all the prophets. All of the prophets were men used by God to speak for Him, but the Son is God Himself speaking. Verse 2 says that God has spoken to us in the Son, and verse 8 tells us that the Son is God. This indicates that God speaks in Himself. In verse it seems that God and the Son are two, for it says that God spoke in the Son. But in verse 8 it is evident that the Son and God are one, for the Son is addressed, “O God.” To say that God has spoken in the Son means that God speaks in Himself.
3在四福音里，子来了。祂不单用明言，也藉著祂的所是、所作，把神说出来。祂全然是神的话，也是神的说话。有时候，祂用言语说出来；有时候，祂用行动说出来。祂的一切所是、所作，都是把神说出来。『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』（约一18。）
3In the four gospels the Son came. He came to speak God, not only with clear words, but also with what He was and what He did. He is altogether the Word of God and the speaking of God. Sometimes He spoke with words and other times He spoke with actions. All that He was and all that He did spoke God. “No one has ever seen God; the only begotten Son, Who is in the bosom of the Father, He has declared Him” (John 1:18).
4子就是神的话，神的说话，神的彰显，神的解释。当子说话时，祂的话就是灵。（六63。）最终，对众召会而言，祂乃是说话的灵。在启示录二至三章的七封书信里，每一封的开头都是子说话，末了却都说，那灵向众召会说话。神是在子里说话，而当子向众召会说话时，祂乃是说话的灵。藉著祂的说话，众召会要与祂成为一。所以在启示录末了，我们看见那灵与召会如同一人说话。（二二17。）神在子里说话，子又成为说话的灵，而这说话的灵又与召会是一，一同为神说话。这就是我们的神说话的历史，这历史乃是一个说话的故事。神说话的故事，记载在圣经上。整本圣经就是神的历史。我们已经看过，这个历史是个说话的故事。神创造万有，是藉著说话。在旧约时期，神与人接触乃是藉著在申言者里说话。到了新约时代，神来到人中间，在子里向我们说话，就是在子这作为神的话之人位里说话。今天祂如何进到众召会中？乃是藉著成为说话的灵说话。藉著成为那灵而说话，祂就与众召会成为一。至终，这个说话的故事不仅包括神自己，也包括了众召会。一次又一次的聚会，召会生活就是说话的故事。我们是一班说话的人。藉著这样说话，神就灌注到人里面。藉著这样说话，许多人就得著神的元素注入他们里面并充满他们。这就是召会生活，这就是神说话。希伯来书是一卷神说话的书。这封给希伯来人之书信的素质就是神在子里说话。神在子里说话，子成为那灵向众召会说话，最终那灵与召会一同说话。藉著这样说话的故事，神就被带进人里面，人也被带进神里面。神与人，人与神成为一。这就是奇妙的召会生活。
4The Son is the Word, the speaking, the expression, and the definition of God. When the Son speaks, His word is the Spirit (John 6:63). Eventually, to the churches, He is the speaking Spirit. At the beginning of each of the seven epistles in Revelation 2 and 3, the Son speaks, but at the end of each epistle, it is the Spirit speaking to the churches. God speaks in the Son, and when the Son speaks to the churches, He is the speaking Spirit. By His speaking the churches will become one with Him. At the end of Revelation the Spirit and the church speak as one (Rev. 22:17). God speaks in the Son, the Son becomes the speaking Spirit, and the speaking Spirit is one with the church speaking for God. This is the speaking history of our God, a history that is a speaking story. This speaking story is recorded in the Bible. The entire Bible is a history of God. As we have seen, this history is a speaking story. When God created all things, He did so by speaking. When He contacted humanity in the Old Testament times, He did it by speaking in the prophets. When He came to mankind in the New Testament age, He spoke in the Son, in the Person of the Son as His Word. How does He come into the churches today? By speaking as the speaking Spirit. By speaking as the Spirit, He makes Himself one with the churches. Eventually, this speaking story not only consists of Himself, but also of all the churches. Meeting after meeting, the church life is a speaking story. We are a speaking people. By this speaking God is transfused into people. By this speaking so many human beings are being infused and saturated with the divine element. This is the church life. This is God speaking. The book of Hebrews is a book of God’s speaking. The essence of the letter to the Hebrews is God speaking in the Son. God speaks in the Son, the Son speaks as the Spirit to the churches, and ultimately the Spirit speaks with the church. It is altogether by this speaking story that God is brought into man and man is brought into God. God and man, man and God, become one. This is the wonderful church life
壹 祂的身位
I. HIS PERSON
5现在我们来看神的儿子。希伯来一章启示出神儿子主要的两方面─祂的身位和工作。
5Now we are ready to see the Son. Hebrews chapter one reveals two main things concerning the Son—His person and His work.
一 神荣耀的光辉
A. The Effulgence of God’s Glory
6写希伯来书的人完全在圣灵的感动里，他得著智慧说，子是神荣耀的光辉。（一3。）神荣耀的光辉，如同日光的照耀和光辉。子是父荣耀的照耀和光辉。你能把荣耀和光辉分开么？这就像把太阳的照耀和牠的光线分开一样，是不可能的，因为照耀和光线就是一个。再以电灯为例，我们能说光与电是分开的两样东西么？当然不能！光乃是电的表现。电是一个奥秘，有谁见过电？虽然电是一个奥秘，却是非常的实际。你怎么知道这个房间里有电？因为你看见灯发光。灯光就是电荣耀的光辉。照样，我们不该认为子与父是分开的。子乃是神自己的彰显。
6The writer of the letter to the Hebrews, being absolutely in the inspiration of the Holy Spirit, had the wisdom to say that the Son is the effulgence of God’s glory (1:3). The effulgence of God’s glory is like the shining or brightness of the rays of the sun. The Son is the shining, the brightness of God’s glory. Can you separate the effulgence from the glory? This is like separating the shining of the sun from the rays of the sun. It cannot be done, for the shining and the rays are one. Consider the example of electric lights. Can we say that light is one thing and electricity is another? Absolutely not. Light is simply the expression of electricity. Electricity is a mystery. Has anyone ever seen electricity? Although it is a mystery, it is nevertheless a reality. How can you tell that electricity is in a certain room? By looking at the lights. Light is the effulgence of the glory of electricity. Likewise, we should never consider the Son as separate from God. The Son is the expression of God Himself
7有些所谓的基督徒，不相信基督就是神。这是对主耶稣最大的亵渎。我们的主一点不差就是神，祂就是神自己。一九五○年，我在马尼拉，那里有一班所谓的基督徒，不相信基督就是神；他们在那里很有势力。他们之中有些人转到主的恢复中。有一天，那班人中有四个代表来看我，两个是律师，一个是医生，还有一个是教师。他们带著圣经来，豫备把我征服。他们所问的第一个问题是：『李先生，你怎么能说基督就是神？』我回答说，『你们怎能说基督不是神？你们先告诉我，我再回答你们。告诉我，圣经那里说基督不是神？』他们回答说，『我们不能给你一节圣经说基督不是神，但无论如何，你不能猜想基督就是神！』我告诉他们，我不是猜想的。我进一步引用约翰一章一节。他们立刻就说，『这一节说，话就是神；并没有说，基督就是神。』我说，『你们究竟是甚么样的人？你们的头脑清不清楚？告诉我，谁是话？』他们说，『话就是话，但话不是基督。』我就说，『十四节不是说，话成了肉体么？』他们回答，『那是肉体，不是基督。』我就说，『我没有工夫跟你们缠磨，你们说的太荒唐了。』虽然他们还要装出极其谦卑的样子，要我耐心的与他们谈下去，但我对他们说，『我不想听你们的，你们说的太荒谬，你们的头脑太糊涂。心思清明的人都明白太初有话，话就是神，话成了肉体，这肉体就是耶稣，而耶稣就是神。你们所说的完全是胡言乱语。』于是他们就被暴露并被征服。后来，他们中间也有些人看见他们没有真理，他们所有的完全是虚谎。
7There are some so-called Christians who do not believe that Christ is God. That is the greatest blasphemy against the Lord Jesus. Our Lord is nothing less than God. He is God Himself. When I was in Manila in 1950, a group of so-called Christians who do not believe that Christ is God was very prevailing there. Some of their people turned to the Lord’s recovery. One day four representatives from that group came to see me: two attorneys, one medical doctor, and a teacher. They came with their Bibles to try to defeat me. The first question they asked was, “Mr. Lee, how can you say that Christ is God?” I replied, “How can you say that Christ is not God? You answer me first and then I’ll answer you. Tell me where it says in the Bible that Christ is not God.” They answered, “We cannot show you a verse that says that Christ is not God. Nevertheless, you should not guess that Christ is God.” I told them that I was not guessing and proceeded to quote John 1:1. Immediately they said, “This verse says that the Word was God, but it does not say that Christ is God.” I said, “What kind of people are you? Do you have a sound mind? Tell me, who is the Word?” They answered, “The Word is the Word. The Word is not Christ.” Then I said, “Don’ty ou have verse 14 which says that the Word became flesh?” They replied, “That is the flesh. That is not Christ.” I said, “I do not have time for this kind of twisting. What you speak is nonsense.” Although they tried to be devilishly humble with me and asked me to be patient with them, I said, “I don’t want to hear you. You speak nonsense. You don’th ave a sober mind. Every sober mind understands that in the beginning was the Word, that the Word was God, that this Word became flesh, that this flesh was named Jesus, and that Jesus is God. But what you speak is absolute nonsense.” They were exposed and defeated. Some of the members of that group came to see that they did not have the truth, that what they had was falsehood.
8我们都必须看见，我们的主耶稣就是神。不要以为祂是在神之外的一位；祂就是神。因此，希伯来一章三节说，祂是神荣耀的光辉。
8We all must realize that our Lord Jesus is God. Do not consider that He is anything other than our God. He is God. Thus, 1:3 says that He is the effulgence of the glory of God
二 神本质的印像
B. The Express Image of God’s Substance
9子也是神本质的印像。（一3。）荣耀是外面的彰显，本质则是里面的素质。神有祂的素质、本质，也有祂显出的样子。神的素质乃是祂的本质。譬如，桌子是个实质；牠的本质是木。木乃是桌子的素质。照样，我们的神是有实质的。祂有荣耀，也有本质。我们没有恰当的话来解释这些事，我们只能说神是荣耀的，也是有实质的。我们说到神的荣耀时，子就是这荣耀的光辉。我们说到神的本质时，子就是这本质的印像。神本质的印像，如同图章的印记。图章都有图像；把图章盖到纸上，纸就会有一个同样的印像。若是图章上有『美国』二字，盖在纸上，纸就会和图章有相同的图像。子不仅是神荣耀的光辉，也是神本质的印像。这意思是说，子就是神来到我们这里。我若是把这个图章拿在手中，图章就在我这里。我若把图章盖在你身上，这个印就到了你身上。你无论走到那里，都会带著图章的形像。当神还没有来到你那里，祂只是神。当祂临到你，祂就是子，作为神本质的印像。
9The Son is also the express image of the substance of God (1:3). The glory is the outward expression and the substance is the inward essence. God has His essence, His substance, as well as His appearance. God’s essence is His substance. For example, a table is substantial. It has a substance, which is wood. Wood is the essence of the table. Likewise, our God is substantial. He has substance as well as glory. We do not have the adequate words to explain these things. We can only say that our God is glorious and substantial. As far as God’s glory is concerned, the Son is the effulgence of this glory. As far as God’s substance is concerned, the Son is the express image of this substance. The express image of God’s substance is like the impress of a seal. A seal has an image. When the seal is pressed upon the paper, the paper bears the same express image. Suppose a seal has the letters USA. When the seal is pressed upon a piece of paper, the paper bears the same image as the seal. The Son is not only the effulgence of God’s glory, but He is also the impress of God’s substance. This means that the Son is God coming to us. When I hold the seal in my hand, the seal is there. When I put the seal upon you, the seal comes to you. Wherever you go, you bear the impress of the seal. When God does not come to you, He is just God. When God comes to you, He is the Son as the impress of His substance
10基督就是神来到我们这里，是神临及我们。太阳怎么能临及我们？乃是藉著照射出来的光线。你如果以为外面没有太阳，只要在中午露天站十五分钟，太阳会把你灼伤，因为太阳的光线临到你，也就是太阳临到你。子是谁？子就是神临到我们，是神来与我们成为一。人作过日光浴之后，太阳的某些元素就传输到身体里，也可说是太阳临到了他们。照样，神的儿子基督就是神自己临到我们，并进到我们里面。我们的确有一位临到我们的神，也就是进到我们里面的神。这是我们的救恩，也就是二章所启示的大救恩。我们的大救恩就是神临到我们，并进到我们里面。这就是神的儿子。
10Our Christ is God coming to us. He is our God reaching us. How can the sun reach us? By the shining of its rays. If you think that there is no sun, you should stand outside for fifteen minutes at noontime. The sun will burn you because the rays of the sun reach you. This means that the sun reaches you. Who is the Son? The Son is God reaching us, God coming to be one with us. Many times people say, “Let us bathe in the sunshine.” After they take a sunbath, some element of the sun is transfused into them. This means that the sun reaches them. Likewise, Christ, the Son of God, is God Himself reaching us and coming into us. We do have a God who reaches us, a God who comes into us. This is our salvation, the great salvation revealed in chapter two. Our great salvation is God reaching us and coming to us. This is the Son of God.
三 神自己
C. God Himself
11希伯来一章八节启示，那位是神荣耀的光辉和神本质印像的子，就是神自己。八节论到子，就说，『神阿，你的宝座是永永远远的。』这启示子就是神自己。
11Hebrews 1:8 reveals that the Son who is the effulgence of God’s glory and the express image of God’s substance is God Himself. Verse 8 says concerning the Son, “Your throne, O God.” This reveals that the Son is God Himself
四 主
D. The Lord
12十节说到子就是主，是创造者：『主阿，你起初立了地的根基，诸天也是你手的工作。』神的儿子基督，就是神自己；祂也是主，就是那创造者。不要以为祂与主，与创造者不一样。祂就是神，祂也是主，就是创造者。
12Verse 10 reveals that the Son is the Lord, the Creator. “ And, You in the beginning, Lord, have founded the earth, and the heavens are the works of Your hands.” Christ, the Son of God, is God Himself, as well as the Lord, the Creator. Do not think that He is other than the Lord, the Creator. He is God and the Lord, the Creator
贰 祂的工作
II. HIS WORK
13现在我们来看子的工作。一章二至三节启示，子两类的工作：创造和救赎。
13We come now to the work of the Son. In 1:2-3 two categories of the Son’s work are revealed: creation and redemption
一 在创造里
A. In Creation
1 已过─创造宇宙
1. Creating the Universe in the Past
14希伯来一章启示，子创造了诸天和地。（2，10。）万有是藉子而有的。（约一3，西一16，林前八6。）子就是宇宙的创造者。
14Hebrews chapter one reveals that the Son created the heavens and the earth (1:2, 10). All things came into existence through the Son (John 1:3; Col. 1:16; 1 Cor . 8:6). The Son is the Creator of the universe
2 现今─维持、载著并推动万有
2. Upholding All Things in the Present
15子创造万有之后，成了维持、载著并推动万有者。（来一3。）地球是悬在空中，没有任何柱子支撑。基督在创造地之后，就维持、载著并推动牠。祂是用祂大能的话维持、载著并推动地。如果你问科学家，到底是谁维持、载著并推动地球，他们只能告诉你是『某种东西』。地球只是许多星体中的一个。天文学家告诉我们，所有的星体都按著自己的轨道运行。如果星体出了轨，就是一场天体灾祸。是谁维持、载著并推动宇宙？乃是神的儿子。祂轻而易举的维持、载著并推动宇宙。祂不必作甚么，祂只是说话而已。祂是用祂大能的话维持、载著并推动万有。
15After creating all things, the Son became the Upholder (1:3). The earth is suspended in the air. There are no columns supporting it. After Christ created the earth, He began to uphold it. He upholds it by the word of His power. If you ask the scientists who holds the earth, they will say that something upholds it. The earth is one of many planets. The astronomers tell us that all the planets move according to their own track. If they were to move out of orbit, there would be a global accident. Who upholds the universe? The Son. He upholds the universe very easily. He does not do anything—He just speaks. He upholds all things by the word of His power
16希伯来书乃是一卷论到神的话的书。十一章三节告诉我们，宇宙是凭神的话结构起来的；一章三节给我们看见，宇宙是神用祂大能的话维持、载著并推动的。神的话满有意义。子不仅是创造者，也是维持、载著并推动者。祂创造或维持、载著并推动宇宙，都是藉著祂的话。
16Hebrews is a book on the word of God. In 11:3 we are told that the universe was framed according to the word of God, and in 1:3 we see that the universe is upheld by the word of power. The divine word is very meaningful. The Son is not only the Creator, but He is also the Upholder. He created and upholds the universe by His word
3 将来─承受万有
3. Inheriting All Things in the Future
17已过，祂是万有的创造者；现今，祂是万有的维持、载著并推动者；将来，祂是万有的承受者。（一2。）日头、地球、太阳系、星宿、银河系…一切都是祂的，也都是为著祂的，并且都要由祂承受。在神的创造中，祂是创造者，是维持、载著并推动者，也是承受者。『万有都是本于祂、藉著祂、并归于祂。』（罗十一36。）
17In the past, He was the Creator; in the present, He is the Upholder; and in the future, He will be the Heir to inherit all things (1:2). The sun, earth, solar system, stars, galaxies—all are His. All things are for Him. He will inherit all things. In God’s creation He is the Creator, the Upholder, and the Heir. All things are of Him through Him, and to Him (Rom. 11:36
二 在救赎里
B. In Redemption
1 已过─洗净了罪
1. Having Purified Sins in the Past
18神的救赎也可分为三个时期：第一，在已过，主洗净了我们的罪。（来一3。）祂不仅遮盖了我们的罪，而且洗净了罪。遮罪不过是把罪遮盖，但洗罪则指我们的罪都被洗去了。在旧约的豫表中，遮罪只能遮盖罪，（诗三二1，）不能除去罪；所以遮罪的祭司天天站著，屡次献上同样的祭物，一直不能坐下。（来十11。）但神的儿子已经除去罪，（约一29，）一次永远的成就了洗罪的事，因此就永久坐下了。（来十10，12。）在神看来，不再有罪了。在神看来，整个宇宙中，罪已经完全洗去了。你没有罪，召会没有罪，你的家也没有罪了。罪已经被洗去，洗罪的事已经成就。这就是神的儿子在已过所完成的工作。2现今─坐在神的右边神的儿子现今在作甚么？祂乃是坐下来，安息了，并且正在观赏一些绝佳的事，作祂的享受。祂坐在神的右边，看著那些爱祂并寻求祂的人如何经历罪蒙洗净。那里祂不必再作甚么工，只是安坐著。在希伯来书中，至少五次题到主耶稣坐著。（一3，13，八1，十12，十二2。）祂不必再作甚么工，也不需要再来洗净你，因为祂已经把你洗得干干净净。甚至在你认罪之前，祂已经把你洗净。事实上，你在出生之前就被洗净了。现今，主再没有甚么可作了。这比祭司所作的更美。3将来─等候仇敌被征服主正等著祂的仇敌被征服，这事要在将来实现。主所缺的就是脚凳。祂已经得著宝座和冠冕，但还没有脚凳。祂为此等待。有一天，祂必要得著这个脚凳。希伯来书强调一个事实：基督已经为神和我们完成了一切，没有留下甚么要我们作的。祂坐在神的右边，表明祂的工作已经完成，现今在那里安息了；祂只等候一件事，就是神使祂的仇敌作祂的脚凳。祂在诸天之上坐在那里，等候得著脚凳，使祂可得完全的安息。
18In God’s redemption there are also three time periods. Firstly, the Lord purified our sins in the past (1:3). He has not only atoned for our sins, but also made purification of them. Atoning means covering, but purification means that our sins have been washed away. In the type of the Old Testament, the atonement was only able to cover sins (Psa. 32:1), but unable to take them away. So the atoning priests stood daily, offering the same sacrifices, and could never sit down (Heb. 10:11). But the Son has taken away sin (John 1:29) and has accomplished the purification of sins once for all. Therefore, He sat down forever (Heb. 10:10, 12). In the eyes of God, sin is over. In the eyes of God, throughout the whole universe, sin has been washed away. Sin should not be in you, in the church, or in your home. Sin has been washed away, and the purification of sin has been accomplished. The Son completed this work in the past. 2. Sitting at the Right Hand of God in the Present What is the Son doing now? He is sitting, resting. He is enjoying some excellent sight - seeing. He is sitting on the right hand of God, watching His lovers and seekers experience His purification of sin. He is not doing any thing there — He is just sitting. At least five times the book of Hebrews tells us that the Lord Jesus is sitting (1:3, 13; 8:1; 10:12; 12:2). He has no work to do. He does not need to wash you again, for He has thoroughly washed you already. Before you even made your confession, He already washed you. In fact, you were washed before you were born. Now the Lord has nothing more to do. This is much better than the work of the priests. 3. Waiting for the Subduing of the Enemies in the Future The Lord is waiting for His enemies to be subdued. This will occur in the future. The Lord lacks nothing except a footstool. He has the throne and the crown, but He does not yet have the footstool. He is only waiting for this. Be assured that one day He will obtain this footstool. The book of Hebrews stresses the fact that Christ has accomplished everything for God and us, leaving nothing for us to do. His sitting at the right hand of God signifies that His work has been accomplished and that He is resting there, waiting only for one thing—that God will make His enemies a footstool for His feet. He is sitting there in the heavens waiting for a footstool that He may have complete rest.
19在旧约，神是藉著众申言者，就是藉著被神的灵推动的人说话。（彼后一。）在新约，神是在子里，就是在子的人位里说话。子就是神自己，（来一8，）是彰显出来的神。父神是隐藏的，子神是显出的。从来没有人见过神；惟有子，就是神的话（约一1，启十九13）和神的说话，藉著完全的彰显、说明并解释，将神表明出来。（约一18。）子是希伯来书的中心和重点。在神格里，祂是神荣耀的光辉，是神本质的印像。在创造里，祂是宇宙被造的凭藉，是维持、载著并推动万有的大能，也是被立的承受万有者。在救赎里，祂成就了洗罪的事，现今坐在诸天之上神的右边，等候祂的仇敌被征服。希伯来书向我们启示新旧两约的对比。旧约是属乎字句仪式的律法，是属人、属地、暂时、凭著眼见的，结果产生一种宗教，称为犹太教。新约是属乎生命，是属灵、属天、永久、凭著信心的，集中于一个人，就是神的儿子。
19In the Old Testament God spoke in the prophets, in men moved by His Spirit (2 Pet. 1:21). In the New Testament He speaks in the Son, in the person of the Son. The Son 21 is God Himself (1:8), God expressed. God the Father is hidden; God the Son is expressed. No one has ever seen God; the Son as the Word of God (John 1:1; Rev. 19:13) and the speaking of God has declared Him and has been His full expression, explanation, and definition (John 1:18). The Son is the center, the focus, of the book of Hebrews. In the Godhead He is the effulgence of God’s glory and the express image of God’s substance. In creation He is the means through whom the universe was made, the power that upholds all things, and the Heir appointed to inherit all things. In redemption He has accomplished the purification of sins and is now sitting on the right hand of God in the heavens waiting for the subduing of His enemies. The book of Hebrews reveals the contrast between the Old Testament and the New Testament. The Old Testament was of the law in letters and forms; of man, earthly, temporary; and by sight, issuing in a religion called Judaism. The New Testament is of life, spiritual, heavenly, permanent, and by faith, focused in a person who is the Son of God.