The Geneva Bible Translation Notes, [1599], at sacred-texts.com
The purpose of this epistle, is to show that Jesus Christ the Son of God both God and man is that true eternal and only Prophet, King and High Priest, that was shadowed by the figures of the old law, and is now indeed exhibited of whom the whole Church ought to be taught, governed and sanctified.
(1) The first part of the general proposition of this epistle the son of God is indeed that prophet or teacher, who has actually now performed that which God after a sort and in shadows signified by his prophets, and has fully revealed his Father's will to the world.
Hath in these (a) last days spoken unto us by [his] (b) Son, (2) whom he hath appointed (c) heir of all things, by whom also he made the (d) worlds;
(a) So that the former declaration made by the prophets was not complete, and nothing must be added to this latter.
(b) That one Son is God and man. (2) The second part of the same statement: The same Son is appointed by the Father to be our king and Lord, by whom also he made all things: and in whom only he sets forth his glory, yea and himself also to be under obligation to us, who upholds and supports all things by his will and pleasure.
(c) Possessor and equal partner of all things with the Father.
(d) That is, whatever has been at any time, is, or shall be.
Who being the (e) brightness of [his] glory, and the express image of his (f) person, and (g) upholding all things by the word of his power, (3) when he had by himself purged our sins, (h) sat down on the right hand of the Majesty on high;
(e) He in whom the glory and majesty of the Father shines, who is otherwise infinite, and cannot be under obligation.
(f) His Father's person.
(g) Sustains, defends and cherishes. (3) The third part of the same proposition: The same Son executed the office of the High Priest in offering up himself, and is our only and most mighty Mediator in heaven.
(h) This shows that the savour of that his sacrifice is not only most acceptable to the Father, but also is everlasting, and furthermore how far this High Priest surpasses all the other high priests.
(4) Being made so much better than the angels, as he hath by inheritance obtained a more excellent (i) name than they.
(4) Before he comes to declare the office of Christ, he sets forth the excellency of his person. First of all he shows him to be man, and that in addition he is God also.
(i) Dignity and honour.
(5) For unto which of the angels said he at any time, Thou art my Son, (k) this day have I begotten thee? (6) And again, I will be to him a Father, and he shall be to me a Son?
(5) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).
(k) The Father begat the Son from everlasting, but that everlasting generation was revealed and represented to the world in his time, and therefore he added this word "Today" (6) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).
(7) And (l) again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
(7) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).
(l) The Lord was not content to have spoken it once, but he repeats it in another place.
(8) And of the angels he saith, Who maketh his angels (m) spirits, and his ministers a (n) flame of fire.
(8) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).
(m) Cherub, (Psa 18:11).
(n) Seraph, (Isa 6:2).
But unto the Son [he saith], Thy (o) throne, O God, [is] for ever (p) and ever: a (q) sceptre of righteousness [is] the sceptre of thy kingdom.
(o) The throne is proper for princes and not for servants.
(p) For everlasting, for this repeating of the word increases the significance of it beyond all measure.
(q) The government of your kingdom is righteous.
Thou hast loved righteousness, and hated (r) iniquity; therefore God, [even] thy God, hath (s) anointed thee with the oil of gladness above thy (t) fellows.
(r) This type of speech in which the Jews use contrasting phrases, has great force in it.
(s) In that, that the word became flesh, by sending the Holy Spirit on him without measure.
(t) For he is the head and we are his members.
(9) And, Thou, Lord, in the beginning hast (u) laid the foundation of the earth; and the heavens are the works of thine hands:
(9) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).
(u) Made the earth firm and sure.
(10) But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
(10) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).
Are they not all (x) ministering spirits, sent forth to minister for them who shall be heirs of salvation?
(x) By that name by which we commonly call princes messengers, he here calls the spirits.