Hebrews 4:9:

While studying in preparation to teach a Sabbath School lesson on Hebrews 3 and 4, I read several essays on the text, especially Hebrews 3:7–4:11, both by Seventh-day Adventist and non-Adventist Christians.¹ I had suspected that some non-Adventists might strive to downplay the meaning of sabbatismos—the Greek word used for Sabbath rest or Sabbath keeping in that passage—or make an assertion and remove these words, but even some Adventists took that position.²

I believe those who have embraced this idea have failed to consider the passage in light of the larger context of Hebrews. The ancient prophetic revelation, ceremonies, priesthood, and covenants have been superseded by new and better things: the revelation of the Son, the divine sacrifice, the heavenly priesthood and sanctuary, and the new covenant. In contrast to all this, one Jewish practice endures: the Sabbath. It has not been superseded. It remains for the people of God as a sign of salvation rest and a memorial of the work of the Creator, who commanded rest on the Sabbath at the end of Creation week.

It is thus a symbol of all the meanings that are embodied in resting. This passage is the ultimate Sabbath text in the Bible, for it weaves all the threads of rest into one cord of deep meaning for the New Testament people of God. A Sabbath rest indeed remains!

The breakdown

Hebrews 3:7–4:11 is the author’s warning to his readers against unbelief and disobedience that will prevent them from entering God’s rest.

He begins by giving the many reasons that prevent entrance into rest, which are epitomized by the generation of Israelites who left Egypt under Moses: unbelief, disobedience, rebellion, hard-heartedness, and sin (Heb. 3:7–19). Their stubborn rebellion prompted God to swear an oath: “ ‘ “They shall never enter my rest” ’ ” (Heb. 4:3).³ But surprisingly, the promise of rest still stands in spite of their failure, and the author now tells how that rest may be entered. The gate to rest is through faith, belief in the gospel, and God’s promise (vv. 1–3). Those, however, such as the first generation, who do not believe (and unbelievers of any generation) fall under God’s oath. Their faithlessness results in the announcement: “They shall never enter my rest” (v. 3).

The author shifts between various meanings of rest, allowing for a rich range of significance: the Promised Land (a symbol of heavenly Canaan), the rest of faith in God, and the Sabbath rest at the end of Creation.

What of it?

So, what of that Sabbath rest?

Yes, rest has been available since God ceased His work at the end of Creation week, the weekly Sabbath rest mentioned in verse 4, showing clearly that Sabbath keeping was on the author’s mind.⁴ God gave the Sabbath to man, making it specifically for him (Mark 2:27). But even this rest is denied to those who do not believe: God states again emphatically, “They shall never enter my rest” (Heb. 4:3, 5).

Some, though, may enter that rest (Sabbath rest and the rest of faith in God), and this rest has been accessible to each generation through the preaching of the gospel (vv. 6, 7). In each new “today” (v. 7), an appeal is made to hear God’s voice and respond in faith.

Finally, if Joshua had given rest when the people entered Canaan, why would God mention rest later (Heb. 4:8; cf. Ps. 95:7–11)?

Is keeping the Sabbath included?

“There remains, then, a Sabbath-rest for the people of God” (Heb. 4:9). I believe this rest includes Sabbath keeping for the following reasons:

1. Sabbatismos. The author concludes his argument on rest by using a different word for rest (sabbatismos) than he uses throughout the passage (katapausis/katapauo). This is the first occurrence of this word in religious or secular Greek (it may have been invented by the author). In the later writings of the church fathers and once in Plutarch, it always means Sabbath keeping.⁵ Some have argued that the word is used in a literary sense to avoid reiteration. But the author does not shy away from repetition—repeating such words as rest, remain, today, and even whole passages. Sabbatismos is thus clearly used for emphasis. The Sabbath keeping and Sabbath rest nature of the word is intentional.
2. Hebrews 4:10. Verses 9 and 10 say: “There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from their works, just as God did from his.” Verse 10 clearly alludes to the Sabbath: it is when God rested. The verse certainly has a broader meaning since the rest of faith also is contained there. But the Sabbath is included by the reference to God’s rest from His own labor after Creation week.
3. The logic of the book of Hebrews. In every other passage of Hebrews citing Jewish rite or cultic practice, each is compared to the better or greater practice found in Jesus. God spoke through the prophets of old, but now He speaks to us through His Son (Heb. 1:1, 2). Jesus, as the Builder of the house, is greater than Moses, who was a servant in the house (Heb. 3:3–5). Jesus offers a better sacrifice (Heb. 9:23) and a better priesthood (Heb. 7:1–18). He comes with a better covenant (vv. 20–22; Heb. 8:7–13). But in this one instance, the Jewish practice remains: “There remains, then, a Sabbath-rest for the people of God” (Heb. 4:9). Sabbath keeping symbolizes the rest of faith and remains a practice in contrast to the old covenant, priesthood, and temple that are passing away.
4. In the same vein, Christ is not mentioned as a replacement in this passage at all. He is the focus of the passages where He is asserted to be a better priest, sacrifice, revelation, and so on. But there is nothing like that in this passage. There is not a type and antitype antithesis. The author does not argue that Christ is a better rest or that He replaces the Sabbath rest. Rather, a Sabbath rest remains. Christ does not stand in place of the Sabbath.
5. The author could easily have argued for Sunday observance here. But there is not a whisper of such thinking. Rather, the author affirms that Sabbath keeping remains, in contrast to all the other Jewish practices discussed in the rest of the book. Sunday is not the new Saturday for worship.
6. This text also addresses arguments against Sabbath keeping based on Colossians 2:16, 17. If Sabbath keeping remains as a Christian practice while other Jewish cultic practices (the shadows mentioned in Colossians) have been replaced by Christ and His covenant, it cannot be argued that the verses in Colossians refer to its abolition. The passage thus counters objections brought against Sabbath keeping based on the verses in Colossians.

Most powerful text

I believe these arguments clearly make this passage a most powerful text for the perpetual nature of the Sabbath. The Sabbath is a memorial of Creation and God’s rest at the end of Creation week. It symbolizes the rest of faith in God for our salvation where we cease laboring for ourselves and allow Him to do the work. It is a sign of the finishing of that work mentioned in Exodus 31:13—a sign of sanctification. It is an acted lesson of the great blessing given even at the beginning.

It is our privilege to labor to enter that rest.

Following is a Bible study on this topic.