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Having spoken of the recompence of the troublers, here of the troubled: and in this we may observe a parallel, as in the former. The recompence to these is expressed by rest; in the Greek, dismission, or cessation from labour or trouble; as Heb_4:9: There remaineth a rest to the people of God, where the word is, keeping a sabbath, importing a rest from labour, as this text doth speak of a rest from trouble. And though the word rest is properly negative, yet under it the apostle comprehends all the felicity of the future state; elsewhere called a crown, a kingdom, an inheritance, glory, salvation, eternal life, yea, it contains in it the perfect satisfaction of the soul in the fruition of God, &c. And this is said to be given them by way of recompence, as tribulation is to their troublers; though there is no parity between their trembles and the rest, that is, their recompence, yet it is a proper recompence; and therefore the grace and mercy of God will be much manifested therein, though it is said to come from God’s righteousncss in the text. The righteousness of God dispenseth both these recompences; but yet the righteousness in both is not alike; akribodikaion, strict justice, dispenseth the one, and the punishment of the wicked riseth from the nature of their sin, and the merit of it; but it is only epieikeia, equity, that dispenseth the other, and that not so much with respect to the nature of the saints’ duties or sufferings, as the promises and ordinance of God, and the merit of Christ for them. And this rest the apostle sets forth before them, under a twofold circumstance:
1. Rest with us. Us, the apostles and ministers of Christ, we and you shall rest together; as we have partaken of troubles together, so we shall of rest. And you shall enjoy the same felicity with the apostles themselves, in the same state of rest. And though now place doth separate us, yet we and you shall rest together, which will the more sweeten this rest to you and us.
2. When the Lord Jesus shall be revealed from heaven; the other circumstance. This is the time of their entering into this rest. Christ’s coming is sometimes called his epifaneia, appearing, 2Ti_4:8, or shining forth; sometimes, fanerwsiv, his manifestation, 2Co_4:2 1Jo_3:2; sometimes, apokaluqiv, his revelation, as in the text. Now the heavens contain him, but he will come in person, and his glory shine forth: though before that their souls shall be at rest in heaven, and their bodies in the grave, yet not till then shall their persons be at rest. And as Christ himself is already entered into his rest, Heb_4:10, so he will come again to take his people into the same rest with him.