There remaineth therefore a rest to the people of God.
Remaineth - still to be realized by the "some (who) must enter therein" (Hebrews 4:6); i:e., "the people of God," the true Israel, who enter into God's rest ("my rest," Hebrews 4:3). God's rest was a 'sabbatism' (Greek): so also will ours be (margin): a home for the exile, a mansion for the pilgrim, a Sabbath for the workman weary of the world's week-day toil. In time there are many Sabbaths; but then there shall be one perfect and eternal. [The "rest," Hebrews 4:8, is katepausen (G2664); Hebrew, noach (H5146); rest from weariness, as the ark rested on Ararat after its tossings; as Israel, under Joshua, rested from war in Canaan. Anesis (G425) (2 Thessalonians 1:7), relaxation from afflictions. Anapausis (G372) "rest" given by Jesus now (Matthew 11:28): but the "rest," Hebrews 4:9, is the nobler (Hebrew) 'Sabbath' rest; literally, cessation from work finished (Hebrews 4:4), as God rested (Revelation 14:13; Revelation 16:17). The two ideas combined give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Revelation 21:5). The renovated creation shall share in it; nothing there will be to break the Sabbath of eternity: the Triune God shall rejoice in the work of His hands (Zephaniah 3:17).] Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ; there its office ceases: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath; for the type continues until the antitype supersedes it: so legal sacrifices continued until the great antitypical sacrifice superseded it. As then the antitypical Sabbath rest will not be until Christ comes to usher us into it, the typical earthly Sabbath must continue until then. The Jews call the future rest the 'day which is all Sabbath.'