REFORMED THEOLOGICAL SEMINARY

EXAMINATION OF ESCHATOLOGICAL REST IN PSALM 95

SUBMITTED TO DR. RICHARD BELCHER

IN PARTIAL FULFILLMENT OF
03OT512

BY
NICHOLAS SWAN
MAY 12, 2014

ABSTRACT

This paper argues that Ps 95, originally written by David, combines the hope of Yahwehs
Kingship and the promise of future eschatological rest. Ps 95s Davidic authorship, postexilic audience, and New Testament interpretation found in Heb 3-4, serve to disconnect the
promised rest from the land of Canaan, revealing the land to be only a type of the
eschatological rest that will be revealed when Jesus the Christ, the true son of David, returns
at the 2nd Advent.

INTRODUCTION

Psalm 95 is a many-layered Psalm. It is positioned in book IV of the Psalter, at the turning

point of the Davidic storyline of the book. Within book IV it is placed among a series of
Psalms exalting the Kingship of Yahweh. Its content points back to Gods acts of creation,
Gods redemptive acts in Exodus, that created the people of His pasture, and the wilderness
rebellion of the people of God. Its Davidic authorship connects it to an exalted point in the
history of Israel, yet the editors of the Psalter, who themselves were post-exilic, place it
among Psalms that flow out of the low point of Israels history. The Psalm covers an
immense emotional sweep. The transcendent God of creation in verses 1-5, gives way to the
shepherd of His people in verses 6-7, who then imminently speaks warnings to His people

not to rebel on pain of forfeiting His rest. By calling every generation to respond to its
perennial today, Ps 95 defies overly specific temporal application, making it as relevant
today as it was to its original audience.
These many layers, although complex in their interplay, allow this Psalm to speak
pointedly to a Davidic audience, a post-exilic audience, and the audience of Hebrews, all the
while pointing to realities that span redemptive history from Gen 1 to Rev 22. The scope of
this Psalm allows it to function within its original context while pointing to eschatological
realities. In order to better understand this Psalm we will 1) examine its place in the Psalter,
2) examine the text itself, and 3) examine it eschatological implications in light of its New
Testament application in Heb 3-4:13.

PSALM 95 IN THE CONTEXT OF THE PSALTER

The Macrostructure of the Psalter

Recent Psalm studies have brought to light a coherent macrostructure to the Psalms.1 This
macrostructure approaches the Psalter, not as a loose collection of varied Psalms, but as a
book of Psalms that has a coherent structure and message.2 Concerning this structure, there
is broad consensus that the Psalter can be divided into five books marked by concluding

Excellent introductions to current Psalm studies can be found in Brevard S. Childs, Introduction to
the Old Testament as Scripture (Philadelphia: Fortress Press, 1979), 504-525; David M. Howard, Jr., The
Psalms and Current Study, in Interpreting the Psalms: Issues and Approaches (ed. David Firth and Philip S.
Johnston; Downers Grove, Ill: InterVarsity Press, 2005), 22-40; idem, The Structure of the Psalms 93-100
(Winona Lake, IN: Eisenbrauns, 1997), 1-22; David C. Mitchell, The Message of the Psalter: An Eschatological
Programme in the Book of Psalms (Sheffield England: Sheffield Academic Press, 1997), 48-89; Gerald H.
Wilson, The Structure of the Psalter, in Interpreting the Psalms: Issues and Approaches (ed. David Firth and
Philip S. Johnston; Downers Grove, Ill.: InterVarsity Press, 2005), 229-246.
2

Howard, The Psalms and Current Studies, 24.

doxologies.3 Assuming Pss 1-2 provide an introduction to the Psalter and Pss 146-150
provide a concluding doxology,4 the book can be outlined like this.
1-2
Introduction
3-41
Book I
42-72 Book II
73-89 Book III
90-106 Book IV
107-145 Book V
146-150 Concluding Doxology
It is at the seams of the books that the redactional agenda of the editor(s) is most apparent.
The Davidic Kingship is particularly highlighted in Pss 2, 72, and 89.5 These three Davidic
Psalms set forth the arc of the Davidic Kingship in Israel: inauguration of the King in Ps 2,
righteous reign of the King in Ps 72, and the humiliation and rejection of the King in Ps 89.
It is this editorial arc that gives shape to the canonical Psalter.
There is considerable consensus concerning the role of the Davidic Kingship in books
I-III, but the role of the Davidic Kingship in books IV-V is a matter of contention. Wilson,
for instance, sees a clear transfer of trust from the Davidic line to Yahweh as King.6 Grant7,
Belcher8, Mitchell9, and Howard10 all differ with Wilson, each seeing the arc of the Davidic

Wilson, The Structure of the Psalter, 229.

Wilson, Structure of the Psalter, 231.

It is thought that the lack of a Davidic Psalm at the juncture of 41-42 is due to the likelihood that the
first two books were often combined as the prayers of David the son of Jesse indicated in the postscript of Ps
72 (Wilson, Structure of the Psalter, 234.)
6

Wilson, The Structure of the Psalter, 234.

Jamie A. Grant, The Psalms and the King, in Interpreting the Psalms: Issues and Approaches.
(ed. David Firth and Philip S. Johnston; Downers Grove, Ill.: InterVarsity Press, 2005), 109.
7

Richard P. Belcher, Jr., The Messiah and the Psalms: Preaching Christ from all the Psalms (Rossshire, Scotland, UK: Mentor Imprint, 2006), 202.
8

Mitchell, The Message of the Psalter, 78-82.

Kingship continuing throughout the final two books of the Psalter. Not only is the King
inaugurated, reigning, and humiliated, He is restored as the conquering King (Ps 110) who
rules and reigns (Ps 132)11. It is also my opinion that the David Kingship plays a significant
role throughout the entire Psalter and provides a narrative arc for the entirety of the book. I
will argue this point more thoroughly below.
Regardless of ones position on the role of the Davidic Kingship in books IV-V, its
role in books I-III is clear. It is also clear that there are two distinct blocks of Psalms in the
Psalter. These five books are commonly grouped into two distinct blocks, books I-III (Pss 389) and books IV-V (Pss 90-145), with the transition from Ps 89 to 90 playing a key role in
the unfolding of the book. It is to this juncture in the book and the role of book IV in the
Psalter that we now turn.

The Editorial Agenda of Book IVs Position in the Psalter

Regardless of whether one argues for the continuation of a Davidic/Messianic hope in the
Psalter or a transfer of this Davidic/Messianic hope to Yahwehs Kingship, it is clear that
book IV is the emotional and editorial center of the book.12 Book IV provides a redirection
of hope in light of the anguish and identity loss associated with the exile (Pss 74, 89).13 The
anguish expressed in Ps 89 at the loss of the Davidic line and the exile of the people, gives
way to a re-centering on the Mosaic genesis of the people of Israel, Yahweh as their divine

10

Howard, The Psalms and Current Study, 26-27.

11

Mitchell, The Message of the Psalter, 79.

12

Howard, The Psalms and Current Study, 25.

13

Wilson, The Structure of the Psalter, 240.

King, and repentance over their failure to remain faithful to the covenant. 14 This redirection
is reflected in the division of book IV into two groups, Pss; 90-100 and 101-106.
The first group, 90-100, reflects a returning to the promises of God and renewed
confidence in the Kingship of Yahweh. Psalm 90 is a Psalm of Moses that points to God as
their refuge in all generations, (Ps 90:1). It reminds them that God is their creator (Ps 90:2),
reminds them of their frailty and limited nature as human beings (Ps 90:3-6), reminds them
of their need for repentance, which is particularly germane to a people in exile because of
their sin (Ps 90:7-12), calls on God to have mercy and remember his steadfast love (90:1317), and implicitly, by virtue of Mosaic authorship, points them back to their founding as a
people, and to a confidence in the power of God to redeem and restore them as His chosen
people. This Psalm gives way to Ps 91, the most sweeping Psalm of Confidence in the
Psalter. This Psalm gives way to a series of Psalms that extol the greatness of God and His
position as Yahweh their King. This collection of Psalms is often referred to as the Kingship
of Yahweh Psalms.
Psalms 101-106 are characterized by Wilson as having a repentance theme.15 Psalms
105-106 recount the history of Israel, both their election and redemption as a people, and
their rebellion and exile. Psalm 106 ends with this in verse 47, Save us, O LORD our God,
and gather us from among the nations, that we may give thanks to your holy name and glory
in your praise. This verse captures the repentance theme of Pss 101-106, and in some ways
functions as an inclusio of repentance with Ps 90, bracketing this book of exile with a call for
repentance and restoration. Ps 106 also functions as a fitting transition from the exilic
repentance of book IV to the restoration of book V. Ps 107 completes the trilogy of 105-107
14

Mitchell, The Message of the Psalter, 272.

15

Mitchell, The Message of the Psalter, 275.

and begins by extoling the steadfast, redeeming love of God that has gathered his people, in
from the lands, from the east and from the west, from the north and from the south (Ps
107:3).
We will now turn to an examination of the text of Ps 95.

EXAMINATION OF THE TEXT OF PSALM 95

Authorship and Date of Composition of Psalm 95

There is a wide range of opinions on the authorship and date of this Psalm. It runs the gamut
from Davidic authorship in the early monarchical period16, to between the publication of
Deuteronomy and the composition of Chronicles, to just before the exile17, to post-exilic
authorship18. It is my opinion that Ps 95 was penned by King David19

Audience of Psalm 95
Due to Davidic authorship and post-exilic redactional activity forming the macrostructure of
the Psalter, this Psalm has two audiences that must be considered. There is the original
audience of the Psalm, the people of Israel under Davidic rule. There is also the second,
post-redactional audience of the Psalm, post-exilic Israel. The importance of these two
John Calvin, Commentary on the Book of Psalms (trans. James Anderson; Grand Rapids,
Mich.: Baker Books, 2009), 31.
16

Has-Joachim Kraus, Psalms 60-150 (trans. Hilton C. Oswald; Minneapolis, Minn.: Fortress
Press, 1993), 246.
17

18 H. C. Leupold, Exposition of the Psalms (Grand Rapids, Mich.: Baker Book House, 1992), 675;
Marvin E. Tate, Psalms 51-100 (WBC 20 Dallas: Word Books, 1990), 500.

This psalm has no inscription, but the Septuagint, Vulgate, Aethiopic, Arabic, and Syriac
versions, and the apostle Paul in Heb 4:7, ascribe [Ps 95] to David (Calvin, Commentary on the Book
of Psalms, 31n.)
19

audiences and the resulting understanding of the eschatological nature of this Psalm will be
discussed below.

Structural Unity of Psalm 95

One of the primary difficulties of Ps 95 is the sharp distinction between the first and second
half of the Psalm, verses 1-:7a and 7b-11. As a result many form critics have argued that Ps
95 is made up of two separate songs that functioned together in the context of the cult.20
However, both Enns21 and Howard22 make a compelling case for the structural unity of the Ps
95.
Both Enns and Howard point to the creation/recreation theme in Ps 95 as the unifying
theme that ties the first and second half of the Psalm together. In order to point out the
creation/re-creation theme the Psalm must be divided into the 3 sections; 1-5, 6-7a, and 7b-11.
The creation re-creation theme emerges in the subdivided first half of the Psalm. Verses 1-5
have the feel of a Hymn. Verses 1 and 2 function as a rousing call to worship, and verses 3-5
give the reason for worship, in typical Hymn-like fashion. Verses 1-5 extol the cosmic
greatness of God demonstrated in His creation. Psalm 95:3-5, The LORDis a great King
above all gods. In his hand are the depths of the earth; the heights of the mountains are his
also. The sea is his, for he made it, and his hands formed the dry land.
The Creation theme is developed in verses 6-7a by connecting Gods cosmic creative
works to His creation of and care for His covenant people. Psalm 95:6-7, Oh come, let us

20

Peter E. Enns, Creation and Re-creation: Psalm 95 and its Interpretation in Hebrews 3:14:13, WTJ 55 (1993): 255-80, esp. p. 255.
21

Enns, Creation and Re-creation, 255-264.

22

Howard, The Structure of Psalms 93-100, 58-60.

worship and bow down; let us kneel before the LORD, our Maker! For he is our God, and
we are the people of his pasture, and the sheep of his hand. These verses form a mini-hymn.
Verse 6 begins with a fresh call to worship followed in verse 7 with the reason for this
worship. The reason given is that God is their creator and provides for them as their
shepherd.
When did Gods creation of His covenant people take place? It can be reasonably
argued that the creation of Gods people referred to here is the Exodus. A connection can be
made within Ps 95 itself. Verses 6-7a are followed by a prophetic warning against rebellion
that uses the rebellion at Meribah and Massah during the post-Exodus wilderness wanderings
(Exod 17:1-17 and Num 20:1-13) as a negative example not to follow. This warning and
example, following on the heels of the creation language of 6-7a, makes a clear connection
between Gods creation of his people and their wilderness wanderings following the Exodus.
Enns argues 23 that this connection can also be demonstrated in other biblical passages that
connect the creation of Gods covenant people to the Exodus. For instance, Hos 8:13-14:
Now he will remember their iniquity and punish their sins; they shall return to Egypt. For
Israel has forgotten his Maker. Enns posits that the juxtaposition of creation language with
the punishment of Israel by sending it back to Egypt is akin to un-creating them as a people.
God is saying to them, I have created you by redeeming you out of Egypt. As punishment
for your rebellion, I will uncreate you and send you back to the slavery of Egypt. Isa 43:1417 makes a similar connection. Verse 15 states, I am the LORD, your Holy One, the
Creator of Israel, your King. Again, this makes a clear connection to the LORD as creator of
Israel. Verses 16 and 17 go on to place this creation language in the context of the Exodus

23

Enns, Creation and Re-creation , 258-59.

crossing of the Red Sea. Interestingly, Isa 43 places this creation language in the context, not
only of the Exodus, but also of the exile and return of the covenant people of God, the second
Exodus.24 This connection will have implications for the post-exilic audience of Ps 95,
which will be developed below.
The creation language provides a clear link between verses 1-5 and 6-7a. And the
creation language tied to Gods creation of and care for His covenant people provides a clear
relational connection and motive for the warning that follows in 7b-11. This connection isnt
solely based upon the connection made between the Exodus creation of Gods people and the
Exodus example used in the prophetic warning. Once the creation connection between 1-5
and 6-7a is established, the unity of the Psalm becomes clear based upon the logical
progression of thought in the Psalm. Worship God as the creator of the universe, worship
God as your creator and provider, and in light of His creation of the world and of you, listen
to His voice and hear His warning.25
The structural unity now established allows us to move on and make some broad
observations about the eschatological implications of Ps 95.

Eschatological Implications of Psalm 95: Messianic Hope, Today, and Rest

Messianic Hope in Psalm 95

It was mentioned at the beginning of this paper that this Psalm is many layered. It is now, as
we consider the eschatological implications of Ps 95, that these layers come to the forefront.

24

Enns, Creation and Re-creation, 260.

25

Howard, The Structure of Psalms 93-100, 59.

In turn, we will consider the Messianic Hope, Rest, and Today themes that are mentioned
in Ps 95, particularly how these themes would have impacted the Davidic audience as well as
the post-exilic audience. After doing so, we will turn to our final section that will consider
the eschatological implications of Ps 95 for us today viewed through the lens of Heb 3-4.
The Messianic Hope of this Psalm would not have been abundantly clear to the
Davidic audience. For the Davidic audience, they would likely have had a great deal of
confidence in David, their King, and His rule over them via the Law and sacrificial system in
the context of Gods Promised Land. The primary Messianic dimensions of this Psalm
would not have become apparent until the post-exilic redaction of the Psalter, which places it
squarely in the midst of numerous Kingship of Yahweh Psalms, in the midst of book IV,
which is clearly related to the exilic period of the people of God in the overall structure of the
Psalter. This collection of Psalms found in book IV of the Psalter, depict a time when the
Lord alone is King, reigning over all peoples and lands. There is no mistaking that there are
strong eschatological overtones to these Psalms.26
These eschatological overtones and their Messianic implications come to fore when
we consider the post-exilic audience of the Psalm. The post-exilic audience had already
experienced the failure of the Davidic line expressed in Ps 89. They had already experienced
the horrors of military defeat and exile. For them, reading Ps 95 in the context of the
Kingship of Yahweh Psalms in book IV of the Psalter, would have stirred great hope for their
coming Messianic King. Contrary to Wilson27, I do not believe book IV of the Psalter moves
us away from a Davidic Kingship towards an emphasis on a pre-Davidic Kingship of
26

Walter C. Kaiser, Jr., The Promise Theme and the Theology of Rest, BSac (April 1972):
135-150, esp. p. 142.
27

Wilson, The Structure of the Psalter, 235.

10

Yahweh. On the contrary, I believe book IVs emphasis on Yahweh as King, combined with
Priest/King connection of Ps 110, and the presence of Davidic Psalms later in book V, point
us toward the divine Son of David foretold in 2 Samuel 7.
The post-exilic audience, all the way through to the time of Jesus, never abandoned
the hope of a Davidic King. They, year after year, lived in the hope of a divine, Davidic
King who would rule over them in righteousness. Ezek 34 and 37:24, written just before and
during the exile, point to the future servant David that would come as a rescuing shepherd
to feed and shepherd his flock. And this shepherd/king imagery parallels nicely the Kingship
of Yahweh theme of Ps 95 and the shepherd imagery of verses 6-7a. Matthew 1:1, 12:23,
21:9, Mark 11:10, Luke 1:32-33, 1:67-75, 2:25-38, and 3:15 also make it abundantly clear
that there remained, up through the time of Jesus, a fervent belief that the promised, divine
Son of David would come to rescue his people.

Rest in Psalm 95
Along with the eschatological implications for Messianic Hope in Ps 95, there are interesting
eschatological issues that are raised by the concept of rest in Ps 95. It is clear that the
example of rebellion alluded to in Ps 95 is drawn from the wilderness wanderings of the
Israelites. The specific incidents and the response of God are related to us in Exod 17, Num
14 and 20. From these accounts it is clear that the rest that the Israelites are prohibited from
entering is the rest associated with the Promised Land of Canaan.

This rest is then

accomplished, at least in part, upon possession of the Promised Land. (Josh 21:43-45, 1 Kgs

11

8:56)28 This understanding of the rest, that is mentioned in Exodus, Numbers, Joshua and 1
Kings, has interesting implications for our interpretation of rest in Ps 95.
If we consider the Davidic audience of this Psalm, the rest that is referred to in
Exodus, Numbers, and Joshua, it provokes questions. If the people of Israel are, under David,
in possession of the Promised Land of Canaan (Rest), what rest is David referring to in
verse 11? Verses 7b-11 argue that if the audience of this Psalm fails to heed the voice of
God, and instead hardens their hearts as the Israelites did in the wilderness, they will fail to
enter Gods rest. This threat makes no sense if rest is synonymous with possession of the
land of Canaan. They already possessed Canaan. It could be argued that my final reference
above, 1 Kgs 8:56, negates my argument by pointing out that there was still a rest that
awaited the more complete possession of the land and completion and dedication of the
Temple under Solomon.29 But this is called into question when the post-exilic audience is
considered.
The post-exilic audience of Ps 95 most assuredly could not have associated the rest
referred to in verse 11 exclusively with possession of the Promised Land of Canaan. By the
time this Psalm would have reached them the covenant people of God would have taken
possession of the Promised Land under Joshua, experienced their zenith of possession under
Solomon, watched as the Kingdom was divided, partially swallowed up when Israel fell,
completely decimated when Judah was taken into exile, and partially restored after the exile
when the people returned to the Land. Whatever level of rest they had restored to them
during those post-exilic years, could not have compared to the rest achieved by previous
28

Matthew Thiessen, Hebrews and the End of the Exodus, NovT 49 (2007) 353-69 esp. pp.

355-56.
29

1 Kgs 8:56 is a part of the benediction Solomon offered after a more complete possession of
the promised land and the completion and dedication of the Temple.

12

generations.

Nor does it seem likely that the threat of verse 11 could have remained

intimately tied to possession of the land of Canaan through the entire cycle of Exodus,
possession, exile, and return. It, therefore, seems reasonable to assume that by the time the
post-exilic audience read this Psalm in the context of book IV, they were looking to the
restoration of the rest of the Land, yes, but they were also looking beyond the Land to a rest
that transcended the rest possession of the land could offer.

Today in Psalm 95
This reading of the development of rest in Ps 95 is further confirmed when we consider the
use of the word today in verse 7. The use of today makes it equally relevant to every
generation that read this Psalm. The warning applied to the Davidic audience that had
already taken possession of Canaan. The warning applied to the post-exilic audience that had
been exiled from the Land and had returned to take partial possession of the Land. The
perennial today of Ps 95 gives a warning that rings true to all generations. This warning, to
heed his voice and not harden your hearts or risk forfeiting the rest of God, was equally
relevant to the Exodus generation, the generation under David and the post-exilic generation.
This equality of relevance across the generations, under multiple statuses of land possession
makes it apparent that the rest referred in verse 11, although partially fulfilled by possession
of Canaan, transcends a mere possession of the Land.
The combination of Messianic Hope, Rest, and Today make for a compelling
picture of a future, eschatological hope in Ps 95. A hope that rested upon a divine, Davidic,
Shepherd King that would lead his people into a rest that transcends the rest offered by the
land of Canaan. A hope, in light of the perennial today, that is relevant to all generations

13

until the day of its fulfillment. This reading of Ps 95 is confirmed by its New Testament
interpretation given to us in Heb 3-4.

NEW TESTAMENT EXPLANATION: THE ESCHATALOGICAL REST OF PSALM 95

FOUND IN HEBREWS 3:1-4:13 AND ITS IMPLICATIONS FOR CHRISTIANS TODAY

The Church Identified with Israel in Hebrews 3:1-6

Hebrews 3-4s use of Ps 95 makes clear this Psalms relevance to us today. The application
of this Psalm to us, in the context of the New Testament church, begins in Heb 3:1-6. In
these verses the writer of Hebrews make a clear connection between the covenant people of
God, under Moses in the Old Testament, and the people of God, in Christ, in the New
Testament Church. This connection is made through the use of the word house.30 Moses
was faithful in the house of God as a servant. Jesus, who is greater than Moses, was the
builder of the house of God. Not only is Christ the builder of Gods house, he is faithful over
Gods house as a son. And we, the church, are his house. This argument makes clear that we
are one house, Israel and the Church. Moses was a servant in this house, and Jesus is the
builder, and as Gods son, is faithful over the house of God. This typological connection
between Israel and the Church points towards the church being the new Exodus
community.31 This typology of the church being the new Exodus community become clearer
as we see the writer of Hebrews exposition and application to the Church of the concept of
rest drawn from Ps 95.

30

Enns, Creation and Re-creation, 269.

31

Enns, Creation and Re-creation, 269.

14

Application of Psalm 95 to the Church

The writer turns from the Churchs identification with Israel and moves on to quote directly
from Ps 95:7b-11. He then applies this directly to the readers in Heb 3:12-13, take care,
brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from
the living God. But exhort one another every day, as long as it is called today, that none of
you may be hardened by the deceitfulness of sin. Verses 12 and 13 seem to use Ps 95 as a
launching off point to connect the Church to the wilderness generation depicted in Ps 95,
warning his readers not to harden themselves by giving into deceitfulness of an unbelieving
heart. The writer of Hebrews then draws upon the perennial today of Ps 95 that was
developed above, showing the relevance of the today has in no way diminished under the
New Covenant. Just like the Exodus generation, the Church, the new Exodus community, is
warned to heed the voice of God lest they too fail to enter Gods rest.
The writer further connects the church to the Exodus generation by making clear that
there is still a rest yet to be entered by the people of God. The understanding of rest argued
from Ps 95 above is confirmed in Heb 4. In chapter 4, the writer utilizes the perennial today
and the warning that accompanies it to show that the rest of Ps 95 has yet to be reached. The
rest of Ps 95 was partially fulfilled by possessing the land, but ultimately the land was only
a type of our eschatological rest. This reading is confirmed by the writer of Hebrews in 4:7-8
where he refers to David as the author of the Psalm and then argues that the rest referred to
was not fulfilled by possession of the Land considering David, long after the Land was
possessed under Joshua, still draws upon the perennial warning of today. If Joshua had
truly given the people rest via possession of the Promised Land, Davids words would make
no sense. It is clear that the writer of Hebrews understood that the rest referred to in Ps 95

15

was partially fulfilled by possession of the Land, but the Land was only a type of a yet to be
achieved eschatological rest. In fact, says the author of Hebrews says in 4:1, the promise of
entering the rest still stands. Not only was the Land not our ultimate rest, there still remains
a rest that has yet to be entered. The today of Ps 95 is still applicable to the people of God.
And to live in unbelief, hardening our hearts, can still result in a failure to enter our
eschatological rest that was foreshadowed by the wilderness generations failure to enter the
Land.

The Rest of Psalm 95 Fulfilled in the Eschatological Sabbath Rest of God

The writer of Hebrews caps off his development of rest by connecting the rest of Ps 95 to
the eschatological, Sabbath rest of God. Hebrews 4:4 connects the rest of Ps 95 and Heb 3-4
to Gods Sabbath rest in Gen 2:2. The author argues that the rest that awaits those who
remain faithful, is the rest from works that God entered upon completion of Creation. This
rest is the consummate rest, the final rest, Gods rest. And the hope of this rest is given to us
by faith in the good news of the divine, Davidic King that has come to shepherd his people,
leading them through the wilderness of this life into the Sabbath rest of the new heavens and
new earth. In the meantime, as long as it is called today, we heed his voice, holding fast to
our faith in him, so that we do fail to enter his rest.

CONCLUSION

I have sought to argue in this paper that Ps 95, originally written by David, combines the
hope of Yahwehs Kingship in book IV of the Psalter to the hope of a divine Davidic King.

16

And that this divine King will usher in a future eschatological rest that the rest of Canaan
only foreshadowed.

Psalm 95s Davidic authorship, post-exilic audience, and New

Testament interpretation, found in Heb 3-4, confirm this argument by disconnecting the
promised rest from the land of Canaan, revealing the land to be only a type of the
eschatological rest that will be revealed when Jesus the Christ, the true son of David, returns
at the 2nd Advent.

17

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