Hebrews 4.1

Let's fear therefore, lest perhaps anyone of you should seem to have come short of a promise of entering into his rest. 

How will it be and how will it be seen that those who wait for the promise of Mashiach in Israel in the next generation are forgiven in the corporate atonement for Jerusalem made by the prayer of the blood of Mashiach — both those who recognize him and those who don’t but yet wait for him?

Hebrews 4.2

For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

How was the good news of Israel and her Messiah heard by Abraham and by Moses and that without knowing his name? 

For Abraham and Moses were “us” to whom the good news was preached and who believed, and not “them” to whom the good news was preached and they did not believe.

But how was it preached to them when the name of Mashiach was not preached to them? And the cross was not preached to them, for even the twelve disciples did not know that he would go up to Jerusalem to lay down his life for his people.

“Abraham believed and it was counted to him as righteousness.” What do the Scriptures say he believed?

See further notes on later verses concerning what Abraham believed....Hebrews 11, etc.

Hebrews 4.3

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

Moses did not enter the land in his lifetime but did enter Hashem’s rest during his lifetime.

Hebrews 4.4

For he spake in a certain place of the seventh _day_ on this wise, And God did rest the seventh day from all his works.

This is the seal of the word being the a Good News of Israel and Her Messiah.

Hebrews 4.5

And in this _place_ again, If they shall enter into my rest.

The conditional statement is made to reference the promise being not of this world.  As Yehoshua states, “My Kingdom is not of this world.” The promise is unspoken to Adam and spoken to Abraham, “When they shall enter my rest... When they shall enter my kingdom... then they shall eat of the fruit of the tree of life... then all will be transformed from mortality and corruptibility into immortality and incorruptibility.  “If they shall enter my rest, they shall have eternal life.”

Hebrews 4.6

Seeing therefore it remains that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

A.

They to whom it was first preached.... This is a reference to one generation of Israel who came out of Egypt, but other generations remained. 

Therefore, it remains for a generation of Israel to enter the covenant land in faith and fulfill the prophecy of being Hashem’s witness as his redeemed nation that he is the true God and owner of Humanity and all creation.  

B.

In the words of Hebrews, “some must enter” the land in a manner that is entering the rest of God, his Sabbath. That is a generation of the children of Israel must finally enter the land in this manner.

Hebrews 4.7

Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

Today... Let this generation today be the generation that enters in the perfect faith of Abraham — so that the faith is perfect and the testimony is perfect.

Hebrews 4.8

> For if Yehoshua had given them rest, then would he not afterward have spoken of another day.

Joshua did not lead them in perfect rectification of the sin of the 10 spies across the Jordan. Rather than saying this in the many ways it could be said, there would be no Babylonian exile, etc. , it is simply pointed out that the Scripture in the Psalms speaks later of the promise remaining of entering Hashem ‘s rest, that is entering the covenant land with the perfect testimony of faith.

Hebrews 4.9

There remains therefore a rest to the people of God.

There remains a true fulfillment of the purpose of the calling of Abraham in relation to the transgression of Adam, a rectification of the creation.

Hebrews 4.10

For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

The works which are truly of God are all only works preparing for this final Sabbath.

Hebrews 4.11

Let us labour therefore to enter into that rest, lest anyone fall after the same manner of unbelief.

Now that Mashiach is come, Hebrews is saying, that generation of Israel must come. If it is not immediately because there are “surveyors of the land” who return a report of unbelief among us, then let us continue to correct what remains to be corrected until all is faith.

Hebrews 4.12

For the word of God is alive and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

The individual is a spirit, a ruach, expressed within the corporate body existing in the form of a soul on the level of nephesh, coming from the soul on the level of neshama of the corporate head, and thereby having the potential to be expressed also on the level of the neshama of their corporate head.  The word of God in calling Abraham and giving Abraham the promise of a new human fatherhood, divided Adam into two. In accordance with this word, the first Adam himself was put in the position of an individual ruach who had to become attached as a nephesh to the branch of Abraham and to the corporate headship of the Son of Adam if he was not to end up as a ruach separated from his own neshama. This is the confession of Melchizedek in his blessing of Abraham.  And this is that to which Hebrews alludes in this place.

Hebrews 4.13

Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

No creature is concealed in any way from the sight and mind of the Creator and Judge and Redeemer of creation — no angel nor animal nor human is concealed from him.  All things will be judged according to his Torah and redeemed according to his Torah, whether spirit or soul.

Hebrews 4.14

Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

Seeing that we – Israel – have such a corporate head, the Yehudi selected out of all twelve tribes and the Yehudi selected out all Yehudi, Yehoshua HaMashiach, being revealed as the son of God by the resurrection from the dead, the firstborn of the word of God to Abraham, and therefore Israel’s eternal High Priest, let us go forward unto the day in which God shall say to Israel,  "Today you have heard my voice!"

Hebrews 4.15

For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

For we do not have as a high priest one who is divine in such a way as that he cannot be tempted, but one who is human in such a way that he can be touched by the feelings of all our infirmities. For this is the way God loved the world, the way he gave his only begotten son, so that through attachment to him by faith alone one is saved from loss of one’s own soul, entering into eternity as a living neshama.

Hebrews 4.16

 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

The Throne of Grace is the seat at the right hand of God where Mashiach sits waiting, having accomplished all things necessary for the revelation of the Kingdom of Hashem.  To come before this throne in time of need is to find the help of God's Spirit, who gives faith not only to overcome the whole power of sin and the devil in this world but to overcome the vulnerability and mortality of this creation itself.  

All of this world is now invested in building itself into the appearance that Mashiach is not now ruling over all things through his atonement made for Jerusalem. Faith has now only this one answer to the global city of this world: Turn away from your own understanding and fear Hashem, for your time is short! Come boldly before the Throne of Grace. As the Mercy Seat rested upon the Ark of the Covenant, so the Throne of Grace rests upon the Justification of Life which was created by work of Yehoshua HaMashiach upon the earth in Jerusalem.

See Hebrews 13.10