It seems that we can understand the concept of the Sabbath as being the first day of the week now, as a principle rooted into creation itself, and has now being under the Sabbath resting found in Jesus, so seems that can view this in various ways at same time.Von, recognizing that you may be new to the discussion about the Sabbath, a couple of points here.
Firstly, the word "sabbaton" in Greek has a variety of usages in the New Testament. It can mean the Saturday Sabbath, as it does so often in the Gospels. Secondly, it can mean "week" as in the idiomatic expression "first day of the week" in Matthew 28:1 (literally and woodenly "first of the sabbaths," but it does not mean the first sabbath in a series of sabbaths, but simply "the first day of the week." Thirdly, the term can refer to Jewish feast days, which is its more probable meaning in Colossians 2:16. However, even if it did mean the weekly sabbath in that verse, that does not imply that one of the Ten Commandments has somehow been dropped from the list. Fourthly, it can refer to eschatological rest, as in Hebrews 4, as you pointed out. However, again, as Gaffin pointed out, we are not at the eschatological point of rest yet, which means that the weekly sabbath is still in effect (Hebrews says that there still remains a sabbath rest for the people of God). The lack of fully realized eschatology of sabbath implies the inaugurated eschatological situation in which we now are, which is that the sabbath now starts the week instead of ending it, just as grace comes before works. I have an article that deals with this in more depth in CPJ 12, as well as the issue of recreation. The entire redemptive-historical sweep of creation and redemption is tied to the Sabbath, and both find their culmination in the resurrection of Christ on Sunday.
Do not make the mistake of tying a theology of Sabbath to a specific word-usage. The concept of the Sabbath changing to Sunday is present primarily by good and necessary consequence.