2 Thessalonians 1:7–9

The word anesis, from a verb meaning 'to loose', is more the relaxing of cords or bonds, or rest from tribulation. Felix ordered the centurion to let Paul have 'liberty' and that his friends might visit him. Acts 24:23. While Paul waited to hear how the Corinthians had taken his first letter, he had no 'rest' in his spirit until Titus arrived... He also speaks tenderly of the saints at Thessalonica passing out of their tribulation into 'rest' or 'repose' with him and others when the Lord Jesus is revealed.

The word can mean the time when relief comes, but it is used just as much for a state of ease, or even pleasure. Scripture never uses it for the moment relief from trial arrives. It always carries the general sense of a state of ease, the opposite of distress. The apostle's whole argument is this. The Lord Himself brings in that day. So when the day is here, it cannot be a day of distress for His people. Clearly it will be a day of distress for His enemies and for those who persecute them.

They were now to learn that this could not be true. The very character of that day rules it out. It is a day of rest for the troubled saints, and of trouble paid back to their foes... This does not mean that saints may not go one by one to be with Christ in the meantime. Nor does it mean that He may not come first to gather us to Himself. But their rest, justly given, and the vengeance on their enemies stay out of public view until He is revealed in flaming fire...

Now it is the saints that are troubled, then it will be the world. Now the saints suffer at the world's hands; then the world will be punished by the Lord's hand.

While he was suffering the strongest persecutions, the thought of the appearing of Jesus came in as the time of rest. "Rest with us," says the apostle — rest for you who are troubled, "when the Lord Jesus is revealed from heaven with His mighty angels." How could such a thought comfort the soul, if this hope of Jesus was not a real and present hope?

Now the saints were in trouble from these enemies. Then they will be at rest, and they will come with Him when He takes vengeance on those who troubled them. They will be with Him as His company, and like Him. So He must have called them up beforehand to be with Him, as other Scriptures show. "When Christ who is your life appears, then you also will appear with him in glory" (Col. 3:4).

At His first coming He came in humility and grace. The angels announced the good news, and a great crowd of the heavenly hosts was there to celebrate His praise, and to announce blessing to man and glory to God. At His second coming He will be revealed in power. Again the angels of His might will be present, but this time to carry out judgment on a world that has rejected His grace.

Notice that not a word here hints that this is the moment when the Lord comes to gather the saints to Himself. This is not the act of sovereign grace that takes the saints who wait for Him to heaven. It is the display of judicial righteousness by the Lord when He appears in glory. Then, and not till then, God will send trouble to the troublers, and rest to the troubled who suffered for Christ's sake and for righteousness. How unsuitable it would be for Him to appear "in flaming fire with angels of power" just to receive the children of God, His bride, to Himself and bring them with Himself into the Father's house!

Here it is a question of rendering vengeance to two distinct objects of judgment, not to unbelievers marked by two features, as Calvin says. The first is "those who do not know God" — the Gentiles, described in just this way in 1 Thessalonians 4:5, and in substance throughout Scripture. The second is "those who do not obey the gospel of our Lord Jesus." The Jews might well be counted here. On the surface they claimed the true God and boasted of His law, yet they were now the most determined of all in disobeying the gospel, whether openly angry or quietly resentful.

This makes the judgment of the living all the more solemn, because it reaches so widely. In general, though, it falls where the Christian name is claimed. "Those who do not know God" may mark out people who were too indifferent to pay attention to the gospel. "Those who do not obey the gospel" will be those who more deliberately rejected Christ. But a common fate will be their portion.

The knowledge of God had come in the Person of God's Son, and men in refusing Him had refused the wonderful knowledge of God. After the rejected Son of God had gone back to heaven, God in wonderful grace sent out His gospel about His Son, to call for the obedience of faith. Those who have received it will be in the company of the Lord when He returns. Those who have not obeyed will come under His unsparing judgment.

The gospel makes God known. It is the revelation to us of what He is. But rejecting the gospel is the refusal of this wonderful light, and that in turn means the judgment of the refuser. If God cannot be known, it would be unrighteous that such people should suffer vengeance. But if He can, and may, and should be known, then it is only righteous that the despiser of His grace should receive the eternal award of his unbelief.

Notice that the gospel is a message from God which we are to OBEY. We are so apt to think of it as a kind invitation which we are to accept, and to present it to others only in that light. So they think of it as an invitation they may turn down, or at least keep putting off, without any very serious consequences. That is a fatal mistake for them. All who hear the gospel are responsible to answer it with the obedience of faith.

The Christian has been dealt with in grace, so he must also act in grace towards others. The word to him is "Vengeance is mine, I will repay, says the Lord." Now it is the day of grace; but a day of vengeance is coming for those who "do not know God and do not obey the gospel of our Lord Jesus."