来一2~3　就在这末后的日子，在子里向我们说话；神已立祂作承受万有者，也曾借着祂造了宇宙；祂是神荣耀的光辉，是神本质的印像，用祂大能的话维持、载着并推动万有；祂成就了洗罪的事，就坐在高处至尊至大者的右边。
　　我们要……来看希伯来书—新约最重要的书之一 —所启示关于经历并享受基督的各方面。这卷书所启示基督的每一方面，都很有意义。
　　子基督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〔一2〕。在创造里，祂是：（一）宇宙被造的凭借（2）；（二）维持、载着并推动万有的大能（3）；（三）被立的承受万有者（2）。在救赎里，祂成就了洗罪的事，现今坐在诸天之上神的右边（3）（新约总论第十三册，一页）。

　　Heb. 1:2-3 Has at the last of these days spoken to us in the Son, whom He appointed Heir of all things, through whom also He made the universe; who, being the effulgence of His glory and the impress of His substance and upholding and bearing all things by the word of His power, having made purification of sins, sat down on the right hand of the Majesty on high.

　　We will begin to consider the aspects of the experience and enjoyment of Christ as revealed in Hebrews, one of the greatest books in the New Testament. Every aspect of Christ revealed in this book is significant.

　　Christ 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 impress of God's substance. In creation He is (1) the means through which the universe was made (1:2); (2) the power that upholds and bears all things (v. 3); and (3) the Heir appointed to inherit all things (v. 2). In redemption He accomplished the purification of man's sins and is now sitting on the right hand of God in the heavens (v. 3). (The Conclusion of the New Testament, p. 3699)

　　在新约时代，神在子里，就是在子的人位里向我们说话。神的儿子基督之于我们乃是神的出口，神的发言。子就是神自己说话。神在子里向我们说话，这意思乃是神在祂自己里面说话。神在子里说话，子就是神；这指明神在祂自己里面说话。神自己是在祂的神圣所是里，而非经由其他凭借，向我们说话。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。从来没有人看见神；只有子作为神的话（约一1，启十九13）和神的说话，借着完满的彰显、说明和解释，将神表明出来（约一18）。神在子里说话，意思就是子讲说神。
　　我们也需要看见，基督如何与神格有关。希伯来一章三节说到子基督是神荣耀的光辉，和神本质的印像。神的荣耀是神彰显出来，神的本质是内在地存在于祂神圣的所是里。在神格里，基督既是显出之神的光辉，也是神内里所是的形像。
　　把光辉和荣耀分开，就像把太阳的照耀和它的光线分开一样。照耀无法和光线分开，因照耀和光线就是一个。照样，我们不该认为子与神是分开的。子是神自己的彰显；子基督是神彰显出来。祂一点不差就是神；祂就是神自己。
　　我们的基督就是神来到我们这里，是神临及我们。太阳临及我们，是借着照射出来的光线，神的儿子基督就是神自己临到我们，并进到我们里面。我们有一位临到我们的神，也就是进到我们里面的神。这是我们的大救恩（二3），并且这就是神的儿子。
　　子也是神本质的印像，是神本质正确的形像（一3）。神本质的印像，如同图章的印记。子是父神所是的彰显。神的本质是那灵（约四24），基督是这本质的印像。
　　荣耀是外在的彰显，本质则是内在的素质。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。祂有荣耀，也有本质。我们的神是荣耀的，也是有实质的。我们说到神的荣耀时，子是这荣耀的光辉。我们说到神的本质时，子就是这本质的印像。
　　子不仅是神荣耀的光辉，也是神本质的印像。这意思是说，子是神临到我们。当神还没有来到我们这里，祂只是神。当祂临到我们，祂就是子，作为神本质的印像（新约总论第十三册，九、七至八页）。
　　参读：新约总论，第三百六十七篇。

　　In the New Testament age, God has spoken to us in the Son, in the person of the Son. To us, Christ, the Son of God, is the mouthpiece of God, the oracle of God. The Son is God Himself speaking. To say that God has spoken to us in the Son means that God speaks in Himself. God has spoken in the Son, and the Son is God; this indicates that God speaks in Himself. God Himself speaks to us in His divine being, not through some other agent. The Son is God Himself (Heb. 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 with a full expression, explanation, and definition of Him (John 1:18). God speaking in the Son means that the Son speaks God.

　　We need to also see how Christ is related to the Godhead. Hebrews 1:3 speaks of Christ the Son as the effulgence of God's glory and the impress of His substance. God's glory is God expressed, and God's substance is that which exists intrinsically in His divine being. In the Godhead, Christ is both the effulgence of the expressed God and the image of God's inner being.

　　Separating the effulgence from the glory may be likened to separating the shining of the sun from the rays of the sun. The shining cannot be separated from the rays, for they are one. Likewise, we should never consider the Son as separate from God. The Son is the expression of God Himself; Christ the Son is God expressed. He is nothing less than God; He is God Himself.

　　Our Christ is God coming to us. He is our God reaching us. Just as the sun can reach us by the shining of its rays, Christ, the Son of God, is God Himself reaching us and coming into us. We have a God who reaches us, a God who comes into us. This is our great salvation (2:3), and this is the Son of God.

　　The Son is also the impress, the express image, of the substance of God (1:3). The impress of God's substance is like the impress of a seal. The Son is the expression of what God the Father is. God's substance is Spirit (John 4:24), and Christ is the impress of this substance.

　　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. He has substance as well as glory. 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 impress of this substance.

　　The Son is not only the effulgence of God's glory but also the impress of God's substance. This means that the Son is God coming to us. When God does not come to us, He is simply God. When God comes to us, He is the Son as the impress of His substance. (The Conclusion of the New Testament, pp. 3705-3706, 3704-3705)

　　Further Reading: The Conclusion of the New Testament, msg. 367