The use of this word is especially significant since all the other eight occurrences of the noun “rest” in this epistle (Heb 3:11, 18; 4:1, 3 [x2], 5, 10, 11) come from the regular Greek word katapausis. Even the threeoccurrences of the verb “rest” (katapauô;Heb 4:4, 8, 10) are derived from this word.

Although sabbatismos does not occur in the LXX (Greek translation of the Old Testament), its verbal form, sabbatizô occurs nine times,and on each of these occasions, it refers to repeatable Sabbath keeping. Incontrast, the words katapausis and katapauô occur a total of 80 times in the LXX, and in almost every occurrence of them, the rest is a one-time or unending rest (as compared with the repeatable periods of rest suggested by sabbatizô).

Therefore the use of the word sabbatismos,and the mention of God’s rest from His creative work in Hebrews 4:4 and 10 (cf.Gen 2:2–3), make it clear that the writer is referring to the FourthCommandment, and its significance for the New Testament believer.

It suggests that believers in the New Testament must keep the Sabbath weekly asan emblem of the eternal rest which they will enjoy in heaven one day.

Robert Dabney’s explanation of this verse is most helpful:

[Hebrews4:9] (with its context, which must be carefully read) teaches that, as thereremains to believers under the Christian dispensation a hope of an eternalrest, so there remains to us an earthly Sabbath to foreshadow it. The points tobe noticed in the explanation of the chapter are: That God has an eternalspiritual rest; that He invited Old Testament believers to share it; that it issomething higher than Israel’s home in Canaan, because after Joshua had fullyinstalled Israel in that rest, God’s rest is still held up as something future.The seventh day (verse 4) was the memorial of God’s rest, and was thusconnected with it. It was under the old dispensation, as under the new, aspiritual faith which introduced intoGod’s rest, and it was unbelief which excluded it. But as God’s rest wassomething higher than a home in Canaan, and was still offered in theninety-fifth Psalm long after Joshua settled Israel in that rest, it follows(verse 9) that there still remains a sabbatism, or Sabbath-keeping, for God’speople under the new dispensation…. Now, let it be noted that the word forGod’s “rest” throughout the passage is a different one from “Sabbath.” But theapostle’s inference is that because God still offers us his “rest” under thenew dispensation, there remaineth to us aSabbath-keeping under this dispensation (Robert Lewis Dabney, Discussion:Evangelical and Theological [BOT, 1985], 1.535; italics his).

In other words, since the eternal rest offered by God remains future (v. 10) underthe New Covenant, Sabbath-keeping remains as an emblem of that rest (v. 9).

This interpretation of Hebrew 4:9 agrees with the purpose of the letter. Therecipients of the letter were Jewish converts who were being instructed on theabrogation of the ceremonial laws, and lest anyone be confused in regard to thestatus of the Sabbath, it is necessary for the author to tell them thatSabbath-keeping remains still to show that there is yet a future (perfect)rest. The Sabbath, however, must now be kept on a different day, now thatChrist has completed His redemptive work and entered into rest: “For he[Christ] that is entered into his rest, he also hath ceased from his own works,as God did from his” (Heb 4:10).

This interpretation also fits well with the doctrinal motif that the inspiredwriter is painting, namely, that of the church as a pilgrim body headingtowards eternal rest. Although the “rest” of verse 9 is not future, the “rest”of verse 11 is clearly future; and the weekly Sabbath-rest of verse 9 serves asan emblem of the eternal rest of verse 11. The apparent incongruity between“that rest” of verse 11, and “his [Christ’s] rest” of verse 10, is easilysolved by considering the fact that the writer constantly refers to the LordJesus as the forerunner and example of believers (e.g., Heb 2:10b; 6:20; etc.).Verse 11 must therefore be read in parallel with verse 14, “Seeing then that wehave a great high priest, that is passed into the heavens, Jesus the Son ofGod, let us hold fast our profession.”