holy brothers: For the first time in this letter, the apostle Paul addresses the Hebrew Christians directly, using the unique designation “holy brothers.” The early Christians often referred to fellow believers as “brothers.” (Heb 10:19) In writing, they also referred to other Christians as “the holy ones.” (Heb 6:10; 13:24) Here Paul combines those expressions. He and his fellow Christians were brothers because they belonged to the same spiritual family. (See study note on Ro 1:13.) They were holy in the sense that they had been sanctified and set apart for God and his service.​—See study note on Ro 1:7.

partakers of the heavenly calling: The calling, or invitation, that spirit-anointed Christians had received from God gave them the prospect of ruling with Christ in heaven. (Ro 8:17, 30; 1Co 1:26, 30; Re 5:9, 10; see study note on Col 1:20.) The Mosaic Law pointed forward to this hope. (Ex 19:5, 6) However, fulfilling this “promise of the everlasting inheritance” in heaven was made possible only by the ransom sacrifice of Christ Jesus. (Heb 9:14, 15 and study note) It was an undeserved kindness from God. Only those who exercised faith in Jesus had that heavenly hope.​—See study notes on Php 3:14; 2Ti 1:9.

consider: The Greek verb here rendered “consider” conveys the idea “to think about very carefully.” Paul is urging the Hebrew Christians to reflect on and consider closely the role that Jesus played as “the apostle and high priest.” The more fully those Christians understood that role, the more determined they would be to remain faithful.​—Heb 3:6.

the apostle: An apostle is a person who has been sent to represent someone. (See study note on Joh 13:16; Glossary, “Apostle.”) Jesus could be called an apostle because God sent him to the earth as His representative. (Joh 3:17; 6:57; 7:29 and study note; 1Jo 4:14) At Heb 3:2-6, Paul goes on to show ways in which Jesus was superior to Moses, who could also be considered an apostle because he was sent as God’s representative to Pharaoh.​—Ex 3:10; 4:28; 7:16.

acknowledge: Or “confess.” To acknowledge Jesus, a person has to express publicly his allegiance to and faith in Jesus. (At Heb 4:14; 10:23, the same Greek word is rendered “public declaration.”) In this context, Paul highlights the need for Christians to recognize Jesus’ role as a superior, permanent, and sympathetic High Priest.​—Heb 2:17; 4:14, 15; 7:24, 27.

just as Moses: To remind the Hebrew Christians of the superiority of Christianity over Judaism, Paul here begins comparing Jesus with Moses. Paul shows that Christ was far greater than that imperfect man in whom the Jews put their hope. (Joh 5:45) Moses was appointed as an attendant in the house of that One, Jehovah God. In this context, God’s house does not refer to the tabernacle or the temple. (Compare 2Ch 6:18.) “The house” that Paul here refers to is the earthly nation, or the congregation, of Israel. (Ex 40:38; Nu 12:7; Mt 10:6; 15:24) Moses proved to be faithful as an attendant managing that household. (1Co 4:2) Jesus likewise proved to be faithful. But Paul goes on to explain why Jesus’ appointment and his role were greater than those of Moses.​—Heb 3:3, 5, 6.

he is counted worthy of more glory than Moses: Paul here shows why “he,” that is, Jesus, was worthy of more glory, or honor, than Moses was. Moses served as an attendant in a house, or congregation, that God built. (Ex 40:38; De 7:6) Jesus, however, was appointed over a house​—the Christian congregation​—that he himself built under God’s direction. (Mt 9:35; 16:18 and study note; Lu 6:13; Ac 2:1, 2, 33; Eph 2:20) Paul’s argument takes in an even more impressive fact: The Son already had a long record of building under his Father’s direction. Paul goes on to show that God “constructed all things.” (Heb 3:4 and study note) As God’s coworker, Jesus was unquestionably worthy of far more glory than Moses was.

Of course, every house is constructed by someone: Paul here cites a universal truth, using a line of reasoning that was known even in his day: Every house​—whether a material one or the spiritual one discussed in this context​—has to be built by someone. (See study notes on Heb 3:2, 3.) The verb here rendered “constructed” can also refer to preparing something for use, such as furnishing the tabernacle.​—Heb 9:2, 6.

the one who constructed all things is God: Jehovah constructed “all things”​—including the whole physical universe, all living creatures, and “a new creation,” namely, the congregation of spirit-anointed Christians. (Ga 6:15 and study note) The Greek term for “constructed” is used at Isa 40:28 in the Septuagint to translate the Hebrew term for “the Creator.” As God’s master worker, Jesus assisted his Father in all these creative works.​—Pr 8:30, 31; Col 1:15, 16; Heb 1:10 and study note; see also study note on Heb 3:3.

the house: This is a reference to the congregation of earthly Israel.​—See study note on Heb 3:2.

a son over God’s house: Jesus was far more than an attendant in God’s house, as Moses had been. (Nu 12:7; Heb 3:2, 3, 5) Jehovah appointed his Son to rule as King “over God’s house”​—a newly formed spiritual nation, “the Israel of God,” made up of anointed Christians. (See study notes on Ga 6:16; Col 1:13.) So Jesus had far more glory than did Moses, whom the Jews of Paul’s day regarded as one of the greatest of God’s prophets.

our freeness of speech: Or “our boldness; our confidence.” As used in the Christian Greek Scriptures, the expression rendered “freeness of speech” can refer to speaking up boldly as well as to approaching Jehovah confidently in worship. The Hebrew Christians were surrounded by Jews who adhered to the Mosaic Law’s arrangements for approach to God. The Jews considered their way of worship far superior to the Christian way of worship. So these Christians needed boldness to preach the good news about Jesus as the true Messiah. (Compare study notes on Ac 4:13; 28:31.) They also needed to remain confident that through Jesus, they were free to approach Jehovah in worship and in prayer.​—See study notes on Eph 3:12; Heb 4:16.

just as the holy spirit says: Here and in the following verses (Heb 3:7-11), Paul quotes from Ps 95:7-11, as penned by David (Heb 4:7 and study note). However, the apostle attributes those words to the holy spirit, which God used to guide David in writing that psalm. (2Sa 23:2; see study notes on 2Ti 3:16; 2Pe 1:21.) The apostle makes similar use of the term “the holy spirit” at Heb 10:15-17.

Today if you listen to his voice: See study note on Heb 3:13.

do not harden your hearts: The word picture of hardening one’s heart (or neck) was used in the Hebrew Scriptures with reference to individuals who refused to trust in Jehovah and obey him. (2Ki 17:14, ftn.; Ne 9:16, 17, ftns.; Pr 28:14; Jer 17:23, ftn.; Zec 7:12) When a person continually refuses to obey Jehovah, his heart gradually becomes hardened, that is, unfeeling and unresponsive to God’s will. (Ex 8:15, 32; 9:34) Paul exhorts the Hebrew Christians to develop a sensitive heart, that is, to “listen to” God’s voice. (Heb 3:7, 12-15) Listening would include obeying, not merely hearing, what God says. By doing so, the Hebrew Christians would prevent their sensitive hearts from becoming calloused and stubborn.​—De 10:16.

as on the occasion of provoking to bitter anger, as in the day of testing: The verse quoted here, Ps 95:8, refers to what happened while Israel was in the wilderness. At Rephidim, the Israelites murmured about the lack of water, so Moses named the place Meribah (meaning “Quarreling”) and Massah (meaning “Testing; Trial”). (Ex 17:1-7; see ftns. on v. 7; De 6:16; 9:22; see App. B3.) This was not the only occasion when the Israelites murmured. (Nu 14:11, 22, 23) For example, they complained about the lack of water at another place called Meribah, this one in the Kadesh area. (Nu 20:1-13) In the Greek Septuagint translation of Ps 95:8 (94:8, LXX), which Paul quotes here, the Hebrew place names are not transliterated. Instead, “Meribah” and “Massah” are translated with Greek expressions that can respectively be rendered “the occasion of provoking to bitter anger” and “testing.” This wording may suggest that Paul is referring not just to a specific incident but to the entire faithless course of the Israelites during their 40 years of wandering in the wilderness.​—Nu 32:13; Heb 3:9.

I became disgusted: Paul quotes from Ps 95 to show how Jehovah felt about the Israelites who rebelled against him in the wilderness. Although Jehovah protected, preserved, and cared for them in many miraculous ways, they persistently tested and challenged him, proving that they “always [went] astray in their hearts.” They provoked Jehovah to great anger, loathing, and even disgust. (Ps 95:9-11; compare Nu 14:22, 23.) Using this account, Paul urges the Hebrew Christians never to follow the faithless, rebellious course of their ancestors.​—See study note on Heb 3:12.

“They will not enter into my rest”: Moses noted that Jehovah told the rebellious Israelites: “None of you will enter into the land that I swore to have you reside in.” (Nu 14:30) The psalmist was inspired to add Jehovah’s words quoted here: “They will not enter into my rest.” (Ps 95:11) That generation of rebels was barred from entering into Canaan, so they missed out on an opportunity to work along with Jehovah God in fulfilling his purpose. For the nation of Israel, his purpose was to establish them in the Promised Land, where they could dwell in peace. (1Ki 8:56; 1Ch 22:9) When they rebelled, they missed out on entering into God’s rest. Still, Paul goes on to show how Christians can enter into God’s rest.​—See study notes on Heb 4:1, 3.

a wicked heart lacking faith: This expression does not refer to a heart that merely struggles with occasional doubts or suffers from a lack of faith because of ignorance. (Compare 1Ti 1:13.) Rather, it points to a heart that deliberately refuses to believe. Paul had in mind the Israelites in the wilderness who refused to put faith in Jehovah even though they had seen many astonishing miracles. (Heb 3:9) Too absorbed in satisfying their own desires, they failed to reflect on Jehovah’s works and eventually opposed his direction by expressing their wish to return to Egypt. (Ex 17:2, 3; Nu 13:32–14:4) Their hardened, faithless attitude was inexcusable and wicked. (Heb 3:13, 19; see study note on Heb 3:8.) The Hebrew Christians needed to guard against such a heart condition, which could develop in “any one of” them.

drawing away: The Greek verb here rendered “drawing away” (a·phiʹste·mi) has the basic meaning “to stand away from.” It can also be rendered “to withdraw; to fall away from; to renounce.” (Ac 19:9; 1Ti 4:1 and study note; 2Ti 2:19) It is related to a noun rendered “apostasy.” (See study note on 2Th 2:3.) “Drawing away” involves deliberate and conscious action. (Compare study note on Heb 2:1, which describes drifting away because of carelessness or distractions.) A person draws away from God by rebelling against him and by willfully withdrawing from his worship. In this context, Paul uses the example of the Israelites to show that recovery from such a wicked course is extremely difficult.​—Heb 3:7-11, 16-19.

the living God: This term was surely well-known to Jewish Christians. (Jos 3:10; Ps 42:2) The Scriptures contrast Jehovah with the lifeless gods of the nations. (Jer 10:5, 10) When God swore that the generation of Israelites who rebelled in the wilderness would not enter the Promised Land, he guaranteed the certainty of his statement by saying “as surely as I live.” (Nu 14:21, 28) The term “the living God” in this context emphasizes the serious consequences for anyone who draws away from God, the one who alone can grant everlasting life or take away any prospects of future life.​—See study note on Heb 10:31; see also study notes on 1Ti 3:15; 4:10.

as long as it is called “Today”: Paul again refers to Ps 95:7, 8, which says: “Today if you listen to his voice, do not harden your heart.” (Heb 3:7, 8) These words echo many of Moses’ inspired exhortations. (De 4:40; 6:6; 7:11; 15:5; 27:1, 10) The wording of Ps 95:7, 8 stresses that those Israelites had a limited time in which to listen to Jehovah and obey the directions he gave through Moses. Likewise, Paul’s mention of “Today” to the Hebrew Christians stresses urgency, for they needed to keep on “encouraging one another,” especially in view of the time in which they lived. (Heb 10:25) Later, Paul shows that the inspired use of “Today” at Ps 95:7 actually refers to God’s rest day, which from a human perspective is very long. (Heb 4:7; see study notes on Heb 4:3, 4.) However, the shortness of human life made it urgent for Christians to take advantage of each opportunity to encourage one another, for such occasions may be fleeting, never to arise again.​—Compare Ps 90:12; 144:4; Jas 4:14.

the deceptive power of sin: Or “the seductiveness (deceptive pleasure) of sin.” (Compare Mt 13:22, ftn.; see also study note on 2Th 2:10.) One reference work comments on the Greek expression used here: “Sin is represented as an active, aggressive power.” Another one states: “Sin is a seducer that does not keep its promises.”​—See study note on Col 2:8; compare Ge 4:7.

become partakers of the Christ: Or “have a sharing with the Christ.” The Greek word for “partakers” is rendered “companions” at Heb 1:9 and “partners” at Lu 5:7. However, in this context, the term is used to highlight what Christ’s brothers have in common with him. For example, they would suffer for keeping integrity while on earth, and they would serve Jehovah forever in heaven.​—Heb 3:1 and study note; 12:28; 1Pe 4:13; Re 3:21; 20:6.

whose dead bodies fell in the wilderness: The Greek expression rendered “dead bodies” occurs only here in the Christian Greek Scriptures, but it appears in the Septuagint translation of Nu 14:29, 32, the account Paul is alluding to. This Greek expression was apparently used as a derogatory term for people who were judged as being so bad that they did not deserve a decent burial. (See also Isa 66:24, where the Septuagint uses the same Greek word for “the carcasses,” regarding people who rebel against Jehovah.) Paul uses this negative expression to warn Christians not to follow the bad example of those rebellious Israelites “by drawing away from the living God.”​—Heb 3:12 and study note.