Hebrews 3.1 

Wherefore, holy family, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Moshiah Yehoshua.

Because you are the seed of Abraham, Israel, you are partakers of Mashiach Yehoshua.

Hebrews 3.2 

Who was faithful to him that appointed him, as also Moses was faithful in all his house.

See note on verse 4

Hebrews 3.3

For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

See note on verse 4

Hebrews 3.4

For every house is builded by some man; but he that built all things is God.

A.

The logic of the language seems to say that this man is God. Is this what the writer is saying here?  How would this make the argument?  The argument is that the son of Abraham being revealed reveals the truth of God that corrects Adam’s error and accomplishes as the son of Adam, son of Abraham what the first Adam did not accomplish.

Specifically, the argument is that he did this by exercising Adamic faith in God..  Does a reading that says he is God say this? If so, how so?

The commandment if obeyed by Adam would have made Adam one with the word of God.. because of the weakness of Adam the commandment was unable to accomplish this. 

Was it because of having a divine nature that Yehoshua was able to do what Adam was not able to do in obeying the commandment of God through faith?

It could be said that Adam incarnated his commandment and Yehoshua incarnated his commandment. There was a difference in those two commandments but there was also a fundamental sameness in them. They were both the commandment to rely solely upon the provision of God in facing the existential vulnerability of creation. The difference was, in the case of Adam, to do so for the first time, when the committee had not been given before, and in the case of Yehoshua to do so in a way of corporate repentance and corporate judgment and redemption.

Did the difference in the revelation of the form of the commandment enable the last Adam to be able to do what the first Adam did not do? To say that Mashiach was able to do what Adam could not do only because Mashiach was God is to say he died for sin as Divine and not as human. 

Clearly, to say that Mashiach offered his life not as a human but only as God appearing to be human is to misread the argument of Hebrews. It is essential to know why it has been seen from the first that it is an error to think Mashiach was and is not truly human but only divine in nature. Asking what Hebrews might be saying in this verse other than that Mashiach is God, can lead us to that understanding.

B.

In verse 2 we are told that the faithfulness of Moshe is an example of the faithfulness of Mashiach. However, the faithfulness of Mashiach builds the house itself of which Moshe is a part. Now we are told that if Mashiach builds the house it is actually God who builds it, as it is God who builds all things. 

The greater honour of Mashiach than Moshe, then, is this: Moshe is not the builder of the house. He is the faithful servant of the house. God is the builder of the house. Moshe there does not have being a builder of the house in common with God. Mashiach does have this in common with God, because he also is a builder of the house. 

In context, the text has told us and will tell us how Mashiach is the builder of the house. It is through his incarnating the commandment of God through the obedience of his faith.

Hebrews 3.5

And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

See note on verse 4

Hebrews 3.6

But Mashiach as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

[Psa 95:7–11]

See Notes on Heb 3:4

Hebrews 3.7

Wherefore, as the Holy Spirit says, "Today if you will hear his voice",

From this verse onwards all is stated in one word in verse 19.

Hebrews 3.8

Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

Replacement theology has to read this simply as an example. It cannot mean a lesson learned, therefore. But to Israel it becomes a lesson learned as soon as Judah and Israel realize that Hashem was going into the land before them and they only needed to walk in His footsteps. Now when this is seen there will be no more struggling in Adamic power on its own and calling this covenant righteousness.  For covenant righteousness is hearing His voice.

Hebrews 3.9 

When your fathers tempted me, proved me, and saw my works forty years.

It should be read correctly to say as when resulting in the wandering for forty years....

Why is this critical? The were not allowed for forty years to enter. So also now accept the chastising lesson by which alone you can enter into the land and the Sabbath and full faith. What is the lesson? You do not enter the land without Moshe even though you enter the land.  Just so, you do not return to the land without Mashiach even though you return to the land.

Hebrews 3.10 

Wherefore I was grieved with that generation, and said, They always err in their heart; and they have not known my ways.

With the generation that died in the wilderness or the generation that wandered to the crossing of the Jordan

Hebrews 3.11

So I swore in my wrath, "They shall not enter into my rest".

God’s wrath is entirely toward efforts toward life that are done with no faith in Hashem. 

Hebrews quotes these verses as applying to the entering without Moshe. It is as if they had learned nothing from when they listened to the spies. And literally he is speaking about the actual generation that listened to the spies. But application is being made to the generation that followed, which did enter the land externally. But not internally. Which is to say not as entering the eternal Sabbath rest of God, which they were meant to enter when entering the land. For this they would have had to enter with Moshe and they will have to enter with Mashiach.

Hebrews 3.12 

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

The satanic idea of evil here is not the meaning of evil describing the unbelieving heart. Instead, the meaning is more like the meaning of evil winds or evil times, troubled times. The idea is troubled, fearful hearts that believe more in the evil in the world having power over them than in God having power over their lives — just as the Ten Tribes feared the evil power of the Canaanites and therefore would not enter into God’s rest in God’s land.

Hebrews 3.13 

But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin.

Hebrews intends the word play to say while it is called today, while it is called the age of the rest of Divine Faith.

Hebrews 3.14 

For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

If our faith is tested and found to be of the redemption that is made the re-creation...

Hebrews 3.15 

While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation.

[Sanhedrin 98a]

רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אַשְׁכַּח לְאֵלִיָּהוּ דַּהֲוָה קָאֵי אַפִּיתְחָא דִּמְעָרְתָּא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. אֲמַר לֵיהּ: אָתֵינָא לְעָלְמָא דְּאָתֵי? אֲמַר לֵיהּ: אִם יִרְצֶה אָדוֹן הַזֶּה. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: שְׁנַיִם רָאִיתִי וְקוֹל שְׁלֹשָׁה שָׁמַעְתִּי.

Rabbi Yehoshua ben Levi found Elijah the prophet,  who was standing at the entrance of the  burial  cave of Rabbi Shimon ben Yoḥai.  Rabbi Yehoshua ben Levi  said to him: Will I  be privileged to  come to the World-to-Come? Elijah said to him: If this Master, the Holy One, Blessed be He,  will wish it so.  Rabbi Yehoshua ben Levi says: Two I saw, Elijah and me,  and the voice of three I heard,  as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.

אֲמַר לֵיהּ: אֵימַת אָתֵי מָשִׁיחַ? אָמַר לֵיהּ: זִיל שַׁיְילֵיהּ לְדִידֵיהּ. וְהֵיכָא יָתֵיב? אַפִּיתְחָא דְּרוֹמִי. וּמַאי סִימָנֵיהּ? יָתֵיב בֵּינֵי עַנְיֵי סוֹבְלֵי חֳלָאִים, וְכוּלָּן שָׁרוּ וְאָסְירִי בְּחַד זִימְנָא, אִיהוּ שָׁרֵי חַד וְאָסַיר חַד. אָמַר: דִּילְמָא מִבְּעֵינָא דְּלָא אִיעַכַּב.

Rabbi Yehoshua ben Levi said to Elijah:  When  will the  Messiah come?  Elijah said to him: Go ask him.  Rabbi Yehoshua ben Levi asked:  And where is he sitting?  Elijah said to him:  At the entrance of the city of Rome.  Rabbi Yehoshua ben Levi asked him:  And what is his identifying  sign by means of which I can recognize him? Elijah answered:  He sits among the poor who suffer from illnesses. And all of them untie their bandages and tie them all at once, but the Messiah unties one bandage and ties one at a time.  He says: Perhaps I will be needed to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so that I will not be delayed.

אֲזַל לְגַבֵּיהּ. אֲמַר לֵיהּ: שָׁלוֹם עָלֶיךָ רַבִּי וּמוֹרִי! אֲמַר לֵיהּ: שָׁלוֹם עָלֶיךָ בַּר לֵיוַאי. אֲמַר לֵיהּ: לְאֵימַת אָתֵי מָר? אֲמַר לֵיהּ: הַיּוֹם. אֲתָא לְגַבֵּי אֵלִיָּהוּ. אֲמַר לֵיהּ: מַאי אֲמַר לָךְ? אֲמַר לֵיהּ: שָׁלוֹם עָלֶיךָ בַּר לֵיוַאי. אֲמַר לֵיהּ: אַבְטְחָךְ לָךְ וְלַאֲבוּךְ לְעָלְמָא דְּאָתֵי. אֲמַר לֵיהּ: שַׁקּוֹרֵי קָא שַׁקַּר בִּי, דַּאֲמַר לִי ״הַיּוֹם אָתֵינָא״ וְלָא אֲתָא. אֲמַר לֵיהּ: הָכִי אָמַר לָךְ: ״הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ״.

Rabbi Yehoshua ben Levi went to the Messiah.  He said to the Messiah:  Greetings to you, my rabbi and my teacher.  The Messiah  said to him: Greetings to you, bar Leva’i.  Rabbi Yehoshua ben Levi  said to him: When will the Master come?  The Messiah  said to him: Today.  Sometime later, Rabbi Yehoshua ben Levi  came to Elijah.  Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said:  Greetings [shalom] to you, bar Leva’i Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).

Hebrews 3.16 

For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

The generation of the wilderness.

Hebrews 3.17 

But with whom was he grieved forty years?  was it not with them that had sinned, whose carcases fell in the wilderness?

The one generation is corrected by the correction of the other...this only comes where there is a corporate soul...

Hebrews 3.18 

And to whom did he sware that they should not enter into his rest, but to them that believed not?

And to whom did he sware that they should not enter into his rest?  To them who did not believe the promise of the covenant that God swore to Abraham, that He would not only exile his offspring from the land, but would  also return them to the land.

Hebrews 3.19 

So we see that they could not enter in because of unbelief.

And now there is not going to be the entrance needed for the testimony that must be given from the witness stand until there is repentant, regenerate faith in the Lamb who takes away the sin of the world as Israel's Pessac Lamb.