Thou hast placed all things beneath his feet.' This 'placing of everything' under man means that there was nothing which was not placed under him. As yet, however, we do not see everything placed under man.

The fact that he himself suffered under temptation enables him to help those who are tempted.

While in my wrath I swore-- "They shall never enter upon my Rest."'

Who were they who heard God speak and yet provoked him? Were not they all those who left Egypt under the leadership of Moses?

And who were they to whom God swore that they should not enter upon his rest, if not those who had proved faithless?

We see, then, that they failed to enter upon it because of their want of faith.

We must, therefore, be very careful, though there is a promise still standing that we shall enter upon God's Rest, that none of you even appear to have missed it.

Upon that Rest we who have believed are now entering. As God has said-- 'In my wrath I swore--"They shall never enter upon my Rest;"' Although God's work was finished at the creation of the world;

On the other hand, we read in that passage-- ' They shall never enter upon my Rest.'

Since, then, there is still a promise that some shall enter upon this Rest, and since those who were first told the Good News did not enter upon it, because of their disbelief,

Let us, therefore, make every effort to enter upon that Rest, so that none of us fall through such disbelief as that of which we have had an example.

And therefore God, in his desire to show, with unmistakable plainness, to those who were to enter on the enjoyment of what he had promised, the unchangeableness of his purpose, bound himself with an oath.

If, then, Perfection had been attainable through the Levitical priesthood--and it was under this priesthood that the people received the Law--why was it still necessary that a priest of a different order should appear, a priest of the order of Melchizedek and not of the order of Aaron?

and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;

And that is why he is the intermediary of a new Covenant; in order that, as a death has taken place to effect a deliverance from the offenses committed under the first Covenant, those who have received the Call may obtain the eternal inheritance promised to them.

Indeed, under the Law, almost everything is purified with blood; and, unless blood is shed, no forgiveness is to be obtained.

First come the words-- 'Thou dost not desire, nor dost thou take pleasure in, sacrifices, offerings, burnt offerings, and sacrifices for sin' (offerings regularly made under the Law),

Therefore, Brothers, since we may enter the Sanctuary with confidence, in virtue of the blood of Jesus,

No discipline is pleasant at the time; on the contrary, it is painful. But afterwards its fruit is seen in the peacefulness of a righteous life which is the lot of those who have been trained under it.