brothers: In some contexts, a male Christian believer is called “a brother” and a female, “a sister.” (1Co 7:14, 15) In this and other contexts, however, the Bible uses the term “brothers” to refer to both males and females. The term “brothers” was an accepted way of greeting groups that included both genders. (Ac 1:15; 1Th 1:4) The term “brothers” is used in this sense in most of the inspired Christian letters. In his letter to the Romans, Paul uses the term “brothers” several times when addressing fellow Christians in general.​—Ro 7:1, 4; 8:12; 10:1; 11:25; 12:1; 15:14, 30; 16:17.

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.

I am a representative from him: Lit., “beside him I am.” The use of the preposition pa·raʹ (lit., “beside”) emphasizes not only that Jesus is “from” God but that he is very close, or near, to Jehovah. In this sense, Jesus is a “representative” from God.

This was given to us in connection with Christ Jesus: Paul refers to a particular “undeserved kindness” that Jehovah had given, or shown, to some humans​—the holy calling to reign in heaven with Christ. For that purpose, Jehovah had determined in advance that he would adopt as sons a group of Jesus’ followers. The basis for this undeserved kindness was the ransom sacrifice of Christ Jesus.​—Ro 8:15-17; 2Ti 2:10; see study note on Eph 1:5.

the prize of the upward call: Paul understood that his hope, like that of his fellow anointed Christians, was to rule with Christ in heaven as part of the Messianic Kingdom. (2Ti 2:12; Re 20:6) “The upward call” [or “calling”] is, in effect, an invitation to be part of that heavenly Kingdom. However, the “partakers of the heavenly calling [or “invitation,” ftn.]” (Heb 3:1, 2) need to make their “calling and choosing sure” (2Pe 1:10) by proving “faithful” to that calling (Re 17:14). Only then can they receive “the prize” associated with that invitation.​—See study note on Php 3:20.

one who is sent: Or “a messenger (an envoy); an apostle.” The Greek word a·poʹsto·los (derived from the verb a·po·stelʹlo, meaning “to send out”) is rendered “apostle(s)” in 78 of the 80 occurrences in the Christian Greek Scriptures. (At Php 2:25, this Greek word is rendered “envoy.”) The only occurrence of the Greek term in John’s Gospel is in this verse.​—Mt 10:5; Lu 11:49; 14:32; see study notes on Mt 10:2; Mr 3:14 and Glossary, “Apostle.”

the things on the earth or the things in the heavens: Paul here describes those who are reconciled by means of the blood Christ shed on the torture stake. “The things in the heavens” are the spirit-anointed Christians, called to reign with Christ in heaven. They are “partakers of the heavenly calling” (Heb 3:1) and are “to rule as kings over the earth” as joint heirs with Christ in God’s Kingdom (Re 5:9, 10). “The things on the earth” are humans who are reconciled to God and who will live on earth as subjects of this heavenly Kingdom.​—Ps 37:29; see study note on Eph 1:10.

holy ones: The Christian Greek Scriptures frequently refer to spiritual brothers of Christ in the congregations as “holy ones.” (Ac 9:13; 26:10; Ro 12:13; 2Co 1:1; 13:13) This term applies to those who are brought into a relationship with God through the new covenant by “the blood of an everlasting covenant,” the shed blood of Jesus. (Heb 10:29; 13:20) They are thereby sanctified, cleansed, and constituted “holy ones” by God. He ascribes this condition of holiness to them right from the start of their sanctified course on earth rather than after their death. Therefore, the Bible provides no basis for an individual or an organization to declare people to be “holy ones”​—or “saints,” as some Bible translations render this expression. Peter says that they “must be holy” because God is holy. (1Pe 1:15, 16; Le 20:7, 26) The term “holy ones” applies to all those who are brought into union and joint heirship with Christ. More than five centuries before Christ’s followers were given this designation, God revealed that people called “the holy ones of the Supreme One” would share in Christ’s Kingdom rulership.​—Da 7:13, 14, 18, 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.

congregation: This is the first occurrence of the Greek term ek·kle·siʹa. It comes from two Greek words, ek, meaning “out,” and ka·leʹo, meaning “to call.” It refers to a group of people summoned or called together for a particular purpose or activity. (See Glossary.) In this context, Jesus foretells the formation of the Christian congregation, made up of anointed Christians, who as “living stones” are being “built up into a spiritual house.” (1Pe 2:4, 5) This Greek term is frequently used in the Septuagint as an equivalent of the Hebrew term rendered “congregation,” which often refers to the entire nation of God’s people. (De 23:3; 31:30) At Ac 7:38, the Israelites who were called out of Egypt are referred to as a “congregation.” Similarly, Christians who are “called . . . out of darkness” and “chosen . . . out of the world” make up “the congregation of God.”​—1Pe 2:9; Joh 15:19; 1Co 1:2.

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.

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.

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.

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.

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.

O Lord, you laid the foundations of the earth: Paul quotes from the Septuagint wording of Ps 102:25 (101:25, LXX), which included the expression “O Lord.” Here he demonstrates further the superiority of Jesus over the angels. The psalmist addressed these words to God. (Ps 102:1, 24) But Paul applies them to Jesus because Jesus is the one whom God used as His agent, or instrument, in creating everything, as Heb 1:2 and other verses show. (Joh 1:2-4; Col 1:15-17 and study notes on verses 15 and 16; see also Pr 8:23-31.) In view of their close working relationship, it could rightly be said that both Jehovah and Jesus “laid the foundations of the earth” and that “the heavens are the works” of their hands. In a similar way, both Jehovah and Jesus are referred to in the Bible as “our Savior.”​—Tit 1:3, 4 and study note.

but a new creation is: Each anointed Christian is a new creation​—a spirit-begotten son of God with the prospect of sharing with Christ in the heavenly Kingdom. (Ga 4:6, 7) Additionally, the anointed are part of the Christian congregation, “the Israel of God” (Ga 6:16 and study note), which is also a new spiritual creation. (See study note on 2Co 5:17.) Therefore, whether a Christian is circumcised or not does not matter to God.

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.

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

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.

Let us, then, approach . . . with freeness of speech: Though sinful, Christians can approach Jehovah by worshipping him acceptably and praying to him freely. They can do so because Jesus, as “a great high priest,” applies the benefits of the ransom sacrifice in their behalf. (Heb 4:14; 10:19-22, 35; see study notes on Eph 3:12; Heb 3:6.) The form of the Greek verb rendered “let us . . . approach” indicates that a Christian can freely approach God’s throne at any time. However, this “freeness of speech” does not mean that Christians are free to speak to Jehovah in an irreverent or overly casual manner. They should pray in a respectful and dignified manner with full faith and confidence that Jehovah is willing to hear their prayers.​—1Jo 3:21, 22; 5:14.

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.

this freeness of speech: A Christian has “freeness of speech” (or, “boldness; fearlessness”) because he has a good relationship with Jehovah God. He can speak to God in prayer freely and with confidence because he exercises faith in His Son, Jesus Christ, and in the ransom sacrifice. (Heb 4:16; 1Jo 5:14) In some contexts, the Greek term that is here rendered “freeness of speech” may also refer to speaking openly and freely about the Christian faith.​—See study notes on Ac 4:13; 28:31; 2Co 7:4.

with the greatest freeness of speech: Or “with all boldness (fearlessness).” The Greek word par·re·siʹa has also been rendered “outspokenness.” (Ac 4:13) This noun and the related verb par·re·si·aʹzo·mai, often rendered “speak boldly [with boldness],” occur several times in the book of Acts. Boldness was, from the beginning of Luke’s account to the end, an identifying mark of the preaching done by the early Christians.​—Ac 4:29, 31; 9:27, 28; 13:46; 14:3; 18:26; 19:8; 26:26.

outspokenness: Or “boldness; fearlessness.” The Greek word par·re·siʹa has also been rendered “freeness of speech; confidence.” (Ac 28:31; 1Jo 5:14) This noun and the related verb par·re·si·aʹzo·mai, often rendered “speak boldly (with boldness),” occur several times in the book of Acts and convey an identifying mark of the preaching done by the early Christians.​—Ac 4:29, 31; 9:27, 28; 13:46; 14:3; 18:26; 19:8; 26:26.

the kingdom of his beloved Son: Paul here speaks of a kingdom that was then in existence, since the verse shows that Christians had already been transferred into it. This kingdom is therefore different from the heavenly Messianic Kingdom, which the Bible shows would not be established until well after Paul’s day. (1Co 6:9, 10; Eph 5:5 and study note; 2Pe 1:10, 11; Re 11:15; 12:10; compare Lu 19:11, 12, 15.) So Paul is referring to a different “kingdom,” one made up of spirit-anointed Christians who are prospective heirs of the heavenly Kingdom. (Jas 2:5) Christ became King, or Ruler, of that kingdom at Pentecost 33 C.E. That spiritual kingdom will exist on earth until the last one of the anointed is taken to heaven. After such spirit-begotten Christians receive their heavenly reward, they will no longer be earthly subjects of the spiritual kingdom of Christ; rather, they will be kings with Christ in heaven.​—Re 5:9, 10.

the Israel of God: This expression, found only once in the Scriptures, refers to spiritual Israel rather than to natural descendants of Jacob, whose name was changed to Israel. (Ge 32:22-28) The preceding verse (Ga 6:15) shows that circumcision is not required of those making up “the Israel of God.” The prophet Hosea foretold that God would show favor to a people that would include Gentiles. God said: “I will say to those not my people: ‘You are my people.’” (Ho 2:23; Ro 9:22-25) While natural Jews and proselytes were included in spiritual Israel (Ac 1:13-15; 2:41; 4:4), they amounted to “only a remnant” of that rejected nation (Isa 10:21, 22; Ro 9:27). Paul later wrote to the Romans: “Not all who descend from Israel are really ‘Israel.’”​—Ro 9:6; see also study notes on Ac 15:14; Ro 2:29; 9:27; 11:26.

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.

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.

inspired of God: This expression translates the compound Greek word the·oʹpneu·stos. It is composed of the words the·osʹ (god) and pneʹo (breathe; blow), thus literally meaning “God-breathed” or “breathed by God.” The Greek verb pneʹo is related to the word often rendered “spirit,” pneuʹma. (See Glossary, “Spirit.”) God caused his spirit, or active force, to operate on faithful men whom he used to record his written Word. Jesus confirmed this role of holy spirit when he quoted from the Psalms and said that David had written it “under inspiration [lit., “in spirit”].” (Mt 22:43, 44; Ps 110:1) The parallel passage at Mr 12:36 reads “by the holy spirit.” Similarly, Peter referred to men who “spoke from God as they were moved by holy spirit.” (2Pe 1:21) In the Hebrew Scriptures, King David conveyed the same idea when he said: “The spirit of Jehovah spoke through me.” (2Sa 23:2) It is worth noting that a 19th-century translation into Hebrew (referred to as J¹⁷ in App. C4) renders the first part of 2Ti 3:16: “All Scripture is written by means of God’s spirit.”​—See Glossary, “Canon (Bible canon).”

by saying long afterward in David’s psalm: Paul quotes Ps 95:7, 8 and attributes that psalm to David. (The writer of Ps 95 is not identified in the Hebrew text, but the Greek Septuagint has a superscription that reads: “A song of praise by David.”) Those words were indeed penned “long afterward.” By David’s day, about 450 years had passed since God declared that the rebellious Israelites would not enter into his rest (Nu 14:22, 23; Heb 3:7, 11; 4:3, 5) and nearly 3,000 years had passed since the start of God’s rest day (Ge 2:2).​—See study note on Heb 4:4.

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.

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.

“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.

we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

a promise of entering into his rest remains: Guided by holy spirit, Paul reveals that God’s words through David recorded at Ps 95:11 were more than a judgment of His rebellious people; His words also conveyed a promise. The Israelites failed to enter into God’s rest. But the letter to the Hebrews does not dwell on their failures; rather, it introduces an intriguing theme: The promise to enter into his rest still “remains,” that is, it is open to Christians. (See study notes on Heb 4:3, 10.) This is the first of many times in this letter that Paul mentions “a promise” originating with God. (Some other examples are found at Heb 6:12, 17; 9:15; 10:36; 11:9.) This idea forms a reassuring theme. In ancient non-Biblical Greek literature, it was very rare to read about a god who made promises to humans.

some will fall away from the faith: Paul foretells that some professing to be Christians will abandon the divine teachings contained in the Scriptures and will leave the true worship of God. The Greek verb here rendered “fall away from” literally means “to stand away from” and can also be rendered “to withdraw; to renounce; to draw away.” (Ac 19:9; 2Ti 2:19; Heb 3:12) It is related to a noun rendered “apostasy.”​—See study note on 2Th 2:3.

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.

the apostasy: The Greek noun a·po·sta·siʹa, used here, comes from a verb that literally means “to stand away from.” The noun has the sense of “desertion; abandonment; rebellion.” Thus, it denotes more than a mere falling away because of spiritual weakness or doubt. (See study note on Ac 21:21.) In classical Greek, the noun was used to refer to political defection or rebellion. In this context, Paul uses the word “apostasy” with regard to a religious defection that would develop before “the day of Jehovah.” (2Th 2:2) He means a willful abandonment of true worship and the service of God.​—See Glossary, “Apostasy.”

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.

we have rested our hope on a living God: Paul calls Jehovah “a living God,” one who is infinitely superior to lifeless idol gods worshipped in his day. (Ac 14:15; 1Co 12:2; 1Th 1:9; see study note on 1Ti 3:15.) As a living God, Jehovah has the power to reward his faithful ones for their earnest efforts in his service. (2Ch 16:9; Jer 32:19; 1Pe 3:12; 1Jo 3:22) He promises to grant them salvation and endless life. (Ro 2:6, 7; 1Ti 1:16; Tit 1:2) Paul and other Christians felt motivated to work hard and exert themselves because they knew that their hope was anchored in such a living and powerful God.

the living God: This descriptive phrase was often used in the Hebrew Scriptures. (De 5:26; 1Sa 17:26, 36; Isa 37:4, 17) In this context, it contrasts Jehovah, “the living God,” with the lifeless idols worshipped by pagans in Ephesus and elsewhere. Paul may also have used this phrase to remind Christians of the superiority of their worship.

so that we never drift away: Paul may be continuing a nautical illustration here. The Greek word rendered “drift away” was sometimes used regarding a ship that was in danger of drifting past its safe harbor. Strong currents or contrary winds could cause a ship to drift, especially if the crew were inattentive. Such a word picture would emphasize Paul’s urgent warning: If the Hebrew Christians allowed themselves to become careless or neglectful, they would likely drift away from the true faith and lose out on salvation.​—Heb 2:3; compare study note on Heb 3:12.

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.

deception: Or “seduction.” The Greek word used here is also rendered “deceptive power” (Mt 13:22; Heb 3:13) and “deceptive teachings” (2Pe 2:13).

deception: Or “seduction; enticement.” The Greek term rendered “deception” was sometimes used as a synonym for sensual pleasure, implying that such deception could involve enticement by sinful and materialistic desires rather than outright fraud.​—See study note on Col 2:8.

“And God rested on the seventh day from all his works”: Paul quotes from Ge 2:2, which refers to the seventh day of the creative week. In that verse, the Hebrew expression rendered “he began to rest” suggests that God’s day of rest had not come to its end. This understanding is supported by the following points: Regarding all the earlier creative days, it is stated that “there was evening and there was morning,” meaning that each successive day had ended. (Ge 1:5, 8, 13, 19, 23, 31) However, no such statement is made regarding the seventh day. In addition, at Heb 4:7, Paul applies the expression “Today,” as used at Ps 95:7, to God’s day of rest, indicating that the day was still ongoing when David penned that inspired psalm. (Ps 95:7-11; see study note on Heb 4:7.) In harmony with this reasoning, Paul shows that the seventh day was still ongoing in his time and that it was possible for Christians to enter “into God’s rest.”​—Heb 4:3, 10, 11.

we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

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.

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.

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.

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.