The Implications of the Christological view of Hebrews 4:9-10


First, there is a present Sabbath rest, a Sabbath-keeping, for the people of God under the inaugurated new covenant. This is what the Old Testament prophesied and what the Gospel accounts lead us to expect.

Second, the present Sabbath rest is for the people of God to enter into and remain in. This is why the recipients of Hebrews were exhorted to persevere in it, for it includes gospel or evangelical worship, not only union with Christ and the individual benefits of that union. This Sabbath rest is for the people of God as such.

Third, the present Sabbath rest is founded on the work of Christ in the accomplishment of redemption, the foundation of the new creation. That work is the foundation upon which salvation rest is offered to man (and always has been since the fall), which rest is inclusive of a day of rest that is symbolic of and typifying a future, eschatological rest.

Fourth, this Sabbath rest is reflective of the fact that our Lord entered his rest, via his first-day resurrection, for us and for our salvation. He entered glory, the eschatological state, proffered in Eden and typified in Canaan but attained only by our Lord. The inaugurated new covenant’s Sabbath day reflects redemptive-historical conditions brought in by the sufferings and glory of our Lord, as the Old Testament predicted he would and the Gospels confirmed he did.

Finally, this remaining Sabbath rest corresponds to the original creational rest of God. As with many divine acts, earlier acts of God often typify later, greater acts of God, which are both similar to and dissimilar to his previous acts. Just as God at creation and just as God in Canaan, so also with our Lord. God, the Creator and Redeemer, worked then rested and God, the Mediator, worked then rested. And just as the Creator’s acts were both divine exemplars, imperatival for man, so with the acts of the Mediator, our Lord Jesus Christ.