2 Thessalonians 1:5

Having mentioned their persecutions and tribulations, which they endured principally for the cause of Christ, the apostle proceeds to offer several things for their comfort under them; as,

I. He tells them of the present happiness and advantage of their sufferings, Th2 1:5. Their faith being thus tried, and patience exercised, they were improved by their sufferings, insomuch that they were counted worthy of the kingdom of God. Their sufferings were a manifest token of this, that they were worthy or meet to be accounted Christians indeed, seeing they could suffer for Christianity. And the truth is, Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it, that cannot find in their hearts to suffer for it. Besides, from their patient suffering, it appeared that, according to the righteous judgment of God, they should be counted worthy of the heavenly glory: not by worthiness of condignity, but of congruity only; not that they could merit heaven, but they were made meet for heaven. We cannot by all our sufferings, any more than by our services, merit heaven as a debt; but by our patience under our sufferings we are qualified for the joy that is promised to patient sufferers in the cause of God.

II. He tells them next of the future recompence that shall be given to persecutor and persecuted.

1. In this future recompence there will be, (1.) A punishment inflicted on persecutors: God will recompense tribulation to those that trouble you, Th2 1:6. And there is nothing that more infallibly marks a man for eternal ruin than a spirit of persecution, and enmity to the name and people of God: as the faith, patience, and constancy of the saints are to them an earnest of everlasting rest and joy, so the pride, malice, and wickedness of their persecutors are to them an earnest of everlasting misery; for every man carries about with him, and carries out of the world with him, either his heaven or his hell. God will render a recompence, and will trouble those that trouble his people. This he has done sometimes in this world, witness the dreadful end of many persecutors; but especially this he will do in the other world, where the portion of the wicked must be weeping, and wailing, and gnashing of teeth. (2.) A reward for those that are persecuted: God will recompense their trouble with rest, Th2 1:7. There is a rest that remains for the people of God, a rest from sin and sorrow. Though many may be the troubles of the righteous now, yet God will deliver them out of them all. The future rest will abundantly recompense all their present troubles. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed. There is enough in heaven to countervail all that we may lose or suffer for the name of Christ in this world. The apostle says, To you who are troubled rest with us. In heaven, ministers and people shall rest together, and rejoice together, who suffer together here; and the meanest Christian shall rest with the greatest apostle: nay, what is far more, if we suffer for Christ, we shall also reign with him, Ti2 2:12.

2. Concerning this future recompence we are further to observe,

(1.) The certainty of it, proved by the righteousness and justice of God: It is a righteous thing with God (Th2 1:6) to render to every man according to his works. The thoughts of this should be terrible to wicked men and persecutors, and the great support of the righteous and such as are persecuted; for, seeing there is a righteous God, there will be a righteous recompence. God's suffering people will lose nothing by their sufferings, and their enemies will gain nothing by their advantages against them.

(2.) The time when this righteous recompence shall be made: When the Lord Jesus shall be revealed from heaven, Th2 1:7. That will be the day of the revelation of the righteous judgment of God; for then will God judge the world in righteousness by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence as it will in the process of the great judgment-day. The scripture has made known to us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As,

[1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, whence we look for the Saviour.

[2.] He will be revealed with his mighty angels (Th2 1:7), or the angels of his power: these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be employed in executing his sentence.

[3.] He will come in flaming fire, Th2 1:8. A fire goeth before him, which shall consume his enemies. The earth, and all the works that are therein, shall be burnt up, and the elements shall melt with fervent heat. This will be a trying fire, to try every man's work, - a refining fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth, - a consuming fire to the wicked. His light will be piercing, and his power consuming, to all those who in that day shall be found as chaff.

[4.] The effects of this appearance will be terrible to some and joyful to others.

First, They will be terrible to some; for he will then take vengeance on the wicked. 1. On those that sinned against the principles of natural religion, and rebelled against the light of nature, that knew not God (Th2 1:8), though the invisible things of him are manifested in the things that are seen. 2. On those that rebel against the light of revelation, that obey not the gospel of our Lord Jesus Christ. And this is the condemnation, that light is come into the world, and men love darkness rather than light. This is the great crime of multitudes - the gospel is revealed to them, and they will not believe it; or, if they pretend to believe it, they will not obey it. Note, Believing the truths of the gospel is in order to our obeying the precepts of the gospel: there must be the obedience of faith. To such persons as are here mentioned the revelation of our Lord Jesus Christ will be terrible, because of their doom, which is mentioned, Th2 1:9. Here observe, (1.) They will then be punished. Though sinners may be long reprieved, yet they will be punished at last. Their misery will be a proper punishment for their crimes, and only what they have deserved. They did sin's work, and must receive sin's wages. (2.) Their punishment will be no less than destruction, not of their being, but of their bliss; not that of the body alone, but both as to body and soul. (3.) This destruction will be everlasting. They shall be always dying, and yet never die. Their misery will run parallel with the line of eternity. The chains of darkness are everlasting chains, and the fire is everlasting fire. It must needs be so, since the punishment is inflicted by an eternal God, fastening upon an immortal soul, set out of the reach of divine mercy and grace. (4.) This destruction shall come from the presence of the Lord, that is, immediately from God himself. Here God punishes sinners by creatures, by instruments; but then he will take the work into his own hands. It will be destruction from the Almighty, more terrible than the consuming fire which consumed Nadab and Abihu, which came from before the Lord. (5.) It shall come from the glory of his power, or from his glorious power. Not only the justice of God, but this almighty power, will be glorified in the destruction of sinners; and who knows the power of his anger? He is able to cast into hell.

Secondly, It will be a joyful day to some, even to the saints, unto those that believe and obey the gospel. And then the apostle's testimony concerning this day will be confirmed and believed (Th2 1:10); in that bright and blessed day, 1. Christ Jesus will be glorified and admired by his saints. They will behold his glory, and admire it with pleasure; they will glorify his grace, and admire the wonders of his power and goodness towards them, and sing hallelujahs to him in that day of his triumph, for their complete victory and happiness. 2. Christ will be glorified and admired in them. His grace and power will then be manifested and magnified, when it shall appear what he has purchased for, and wrought in, and bestowed upon, all those who believe in him. As his wrath and power will be made known in and by the destruction of his enemies, so his grace and power will be magnified in the salvation of his saints. Note, Christ's dealings with those who believe will be what the world one day shall wonder at. Now, they are a wonder to many; but how will they be wondered at in this great and glorious day; or, rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall be finished! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him as in the many saints, the many sons, that he will bring to glory.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5. which is a manifest token of the righteous judgement of God] Better, without the connecting words of the English version,—a token of the righteous Judgement of God.

The heroic faith of the Thessalonians showed that God was on their side. By the courage He Inspired in them the Righteous Judge already showed what His judgement was in their case, and gave token of His final recompense. Comp. 1Th_1:6; Php_1:27-28, “Stand fast—in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that from God.” So the joy of Stephen, when before the Council his face shone “as it had been the face of an angel” (Act_6:15); so the triumph of Paul and Silas singing psalms in prison; so the rapture of Christian martyrs at the stake, were signs of God’s presence with them and omens of retribution to their enemies.

that ye may be counted worthy of the kingdom of God] More precisely, to the end that (R. V.): “a token of God’s righteous judgement, given with the purpose that you may be counted worthy of His kingdom.”

God’s judgement in this controversy is already manifest to those who have eyes to see, in the brave endurance and growing faith of the persecuted Christian flock. But this sign looks onward and points to the final award, when “the blessed of My Father,” said Jesus, shall “inherit the kingdom prepared for them” (Mat_25:34). God designs this blessedness for them—“chosen from the beginning unto salvation” (ch. 2Th_2:13);—He “calls them unto His own kingdom and glory” (1Th_2:13). And this “manifestation” of His approval helps to prepare them for it.

That kingdom will be “given to those for whom it has been prepared” (Mat_20:13); but at the same time, only to those who are “counted worthy” (see 2Th_1:11; 1Th_2:12; 1Th_3:13 and notes; also Luk_20:35; Mat_22:8, “The wedding-feast is ready; but those who were called were not worthy”). There must be manifest in the final judgement a personal fitness of character, corresponding to God’s purpose, in those admitted to His heavenly Kingdom. Read the solemn words of Rev_22:10-15.

The sufferings of the Thessalonians were endured for the Kingdom’s sake: for the sake of which yum are also suffering. Their strong hope of the coming of Christ and the triumph of God’s Kingdom sustained them in their distress. “If we endure, we shall also reign with Him” (2Ti_2:12): so sang the early Christians. But yet it was not so much their own share in it, as the prospect of the glory of the Kingdom itself, that made them “exult in tribulations.” Comp. Heb_10:34; Rom_8:16; Rom_8:19; Php_1:20.

Section II. The Approaching Retribution Ch. 2Th_1:5-12

These vv. contain further reasons for thanksgiving on the writer’s part, concluding with a prayer that his readers may receive the entire fruition of the blessedness to which their sufferings are designed to lead. At the same time, the thoughts here expressed travel far from those which formed the immediate ground of the Thanksgiving, and present a distinct topic of their own. We therefore treat them under a separate heading.

The Retribution the Apostle foresees is twofold,—consisting of rest and glory for Christ’s persecuted saints, 2Th_1:5; 2Th_1:7; 2Th_1:10; 2Th_1:12; and of punishment for their godless persecutors, 2Th_1:6; 2Th_1:8-9. In the view presented to us of this judgement we must carefully observe—(1) its essential righteousness, 2Th_1:5-6; (2) that it attends on Christ’s advents, 2Th_1:7; 2Th_1:9-10; (3) that the chief purpose of the Saviour’s coming is the glorification of His people, to which the vengeance falling on their oppressors appears to be incidental, 2Th_1:8; 2Th_1:10.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2Th_1:5

Which is a manifest token of the righteous judgment of God

Persecutions a demonstration of the Judgment

I.

State the point.

1. It concerns us to be fully persuaded of the truth of a future judgment for two reasons.

(1) It establishes our comfort, for then our wrongs shall be righted (Php_1:28), and our labour of love recompensed.

(2) It binds our duty upon us by the strictest tie (Ecc_12:14).

2. This judgment is a righteous judgment (Act_17:31). The world is now tried in patience: all are not punished according to their deservings.

3. This judgment needs to be evidenced, not only by the light of Scripture, but of reason. Nature says, It may be; faith, It shall be; yet the former must not be rejected--

(1) Because things seen in a double light work more strongly upon--

(a) Our love and obedience (Phm_1:16).

(b) Upon our faith. When nature teaches us to expect such a retribution, all vain cavils are refuted.

(2) Because all have not received the light of Scripture. To them, therefore, the light of nature is a preparative inducement either to believe or to believe more firmly.

(3) Because in time of temptation we need all the succour which the nature of the thing can give. Then, besides the grounds of faith, we must study its helps.

(4) Among other arguments of a future day of recompence persecution is a plain demonstration.

(a) If God chastises so severely the relics of sin in His children, how much more the wicked (1Pe_4:17; Luk_23:31; Pro_11:31).

(b) No righteous governor will suffer the disobedient to persecute the obedient, and therefore, though he permit it for a time, yet he will call them to account.

II. How it is a demonstration of future judgment.

1. There is a God. This is the supreme primitive truth which lies at the bottom of all religion (Heb_11:6). It were to light a candle to the sun to prove this.

2. This God is just, for all perfections are in the First Being (Jer_12:1; Rom_3:5-6).

3. This just God is the Governor of the world (Psa_94:1-2).

4. It is agreeable to the justice of His government that it should be well with them that do well, and ill with them that do evil. Conscience and natural reason own this truth (Rom_1:32; Pro_26:1).

5. This reward and punishment are not fully administered in this world. The best often go to the wall, and many wicked prosper, and persecute the ungodly. Hence the complaints of the saints who have stumbled at this (Psa_73:1-28; Jer_12:1-17; Hab_1:1-17).

6. Since Gods justice does not make a sufficient difference here, there is another life where He will; for otherwise all these absurdities would follow:

(1) God would seem indifferent to good and evil, yea, more partial to the evil; but this were a blasphemy (Psa_73:1; Psa_11:6-7).

(2) Man would seem left at liberty to break or keep Gods laws at pleasure, and no harm come of it, but rather profit. But this would destroy all obedience (Deu_30:19-20; Zep_1:12).

(3) Obedience would be mans loss and ruin, and so God would be the worst Master (1Co_15:19).

(4) The most eminent virtue would be under perpetual infamy; therefore things must be reviewed, and that which is good restored to its public honour (1Pe_4:13-14).

(5) The children of wisdom would seem sons of folly in checking their lusts and renouncing all for their fidelity to Christ.

(6) All the comfort of the saints in longing for this day is but a fanatical illusion, when yet this desire is quickened by God (Rom_8:23; 2Co_5:5).

7. This justice will be administered at the last day. (T. Manton, D. D.)

That ye may be counted worthy of the kingdom of God, for which ye also suffer--

Worthiness of the kingdom of God

I. The kingdom of God is two-fold.

1. The kingdom of grace is the gospel estate, and for this Christians may be said to suffer--

(1) To promote it in the world.

(2) Because they have entered it.

2. The text rather refers to the kingdom of glory (Mat_25:34). Christians suffer for this that they may enter it.

II. Worthiness of this kingdom. There is a threefold worthiness.

1. Of exact proportion (Luk_10:7). This is justice proof both from the covenant and intrinsic worth of the action. But there is such a distance between God and the creature that none can make God his debtor (Rom_8:18; Rev_2:10).

2. Of fitness and congruity (Mat_3:8; Act_26:20; Php_1:27; Eph_4:1). There is--

(1) A fitness in point of order. So they are worthy who are qualified according to Gods order (Rom_8:17; 2Ti_2:11-12). It is agreeable to Christs wisdom and love that He should own His faithful servants, and since they are willing to take His cross, that they should share His crown (Rev_3:4).

(2) In point of preparation (Rom_9:23; Col_1:12). It is the wisdom of God to put all things in their proper places, as fishes in the sea, beasts on earth. And persecutions are one means which fit the godly for heaven. As the hewing and squaring of stones fitted them to be set in the Temple at Jerusalem, so are we squared and meetened to be set in the heavenly temple.

3. Of acceptance, when God, for Christs sake, is pleased to count us worthy in spite of failings (Luk_21:36). So here:

III. Those shall be counted worthy to enter the kingdom who diligently pursue it.

1. What this is--

(1) Diligence in doing good (Mat_6:33). It is not enough that we seek the kingdom; we must seek it in the first place, and all must give way to it (Heb_4:11).

(2) Evil must be suffered (Heb_10:36; Jam_1:12).

2. The reasons for it.

(1) These things are required as conditions of entering into life (Mar_10:38).

(2) When this condition is fulfilled, then we have an evidence that God will count us worthy to enter into His kingdom (Php_1:28). Use. Let us seriously consider these things--

1. The felicity here offered. What bustling is there in the world for a little greatness and advancement? Yet all other crowns are but petty in comparison of the crown of life.

2. The certainty of conveyance (2Ti_4:8).

3. You must submit to any terms (Php_3:11). (T. Manton , D. D.)

Present suffering and future glory

What the woof is to the warp, crosses are to character. Without the latter the former is nothing but limp lines of threads without strength, without usefulness, without susceptibility of being made beautiful. But when crossed by the woof, it becomes cloth fit for various uses, and capable of receiving a finish and an ornamentation which transforms it into a thing of beauty. In like manner a mans character is limp, weak, unreliable, and unattractive, until it has been subjected to many tests and trials. These, like the woof, cross and recross ones natural tendencies until resistance to evil begets strength, endurance, growth, and moral beauty. Why, then, should one fret against ones crosses? They are painful, vexatious, hard to be borne sometimes, but what are these ills, which are but for a moment, when compared with the exceeding and eternal weight of glory with which they are to be rewarded when the last one has been overcome? The brilliants in ones eternal crown will be the crosses of ones present life crystalized in the love and light of heaven. (Zions Herald.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Th_1:5. Which is a manifest token—“An indication.” The steadfast and resolute continuance in the profession and adornment of the Christian faith, in face of opposition, might suggest to persecutors, as to Gamaliel, the possibility of the divine origin of the faith, to oppose which was to fight against God.

2Th_1:6. Seeing it is a righteous thing.—“There is no unrighteousness in Him.” However stern the retribution, none who suffers will ever be able to impugn the justice. To recompense tribulation to them that trouble you.—The R.V. comes nearer to the original, “affliction to them that afflict you.” This lex talionis is a sword that is dangerous to any hand but His who said, “Vengeance is Mine; I will repay.”

2Th_1:7. And to you who are troubled rest with us.—The idea suggested by the words is that of poor, hunted fugitives with nerves tensely strung and a wild look of fear in the eyes. As the guardians of the infant Jesus were assured of safety by the death of him who sought the child’s life, so the strain of fear shall be relaxed in the case of the persecuted Thessalonians.

MAIN HOMILETICS OF THE PARAGRAPH.—2Th_1:5-7

The Recompense of Suffering for the Truth.

It is not an uncommon spectacle to see vice prosperous and triumphant, while virtue is ignored and oppressed. To a superficial observer it would seem that all the great prizes of the world—wealth, power, social status, gaiety, display, pleasure—were thrown indiscriminately and with lavish abundance into the lap of the wicked, and that the God-fearing few are left in obscurity to struggle with hardships, penury, and affliction. Nor is it always an easy matter to reconcile the sufferings of the good with the goodness and justice of God. But all things come round to the patient man. We must look to the future for the faithful redress of present grievances. In this chapter the apostle ministers consolation to the suffering Thessalonians by assuring them of a coming day in which they would be abundantly recompensed for all they had to endure, and in which the righteousness of God would be publicly vindicated. Observe:—

I. That the maintenance of the truth often entails considerable suffering.—“The kingdom of God, for which ye also suffer” (2Th_1:5). They who will live godly in Christ Jesus must suffer persecution. The world is violently opposed to the Church, and that opposition is full of malignant hatred and cruelty. Socrates once said something like this—that if goodness were to become incarnate in one man, so that that man would be perfectly good, the world would put him to death. What Socrates said was realised in Christ. “If they have persecuted Me,” said Christ to His followers, “they will also persecute you.” It is not the least among the trials of the good that they are obliged to come in contact with evil in so many forms, and that they are so savagely assailed and oppressed with it. Athanasius regarded the suffering of persecution to be a special note of a Christian man, observing: “It is the part of Christians to be persecuted; but to persecute the Christians is the very office of Pilate and Caiaphas.”

II. That suffering for the truth has a morally educating influence.—“That ye may be counted worthy of the kingdom of God” (2Th_1:5). The believer has no worthiness in himself, nor can he acquire any by the merit of his own works. This worthiness is but another word for meetness—that meetness of state and character, as sinners justified and sanctified, without which no man shall enter the kingdom. Only to such has the kingdom been promised. And the sufferings they endure on behalf of the kingdom, so far from impairing their title, serve rather to confirm and illustrate it. Every Christian grace is tested, developed, and trained by suffering. “The least reproach augments our glory. Every tear is not only noted and kept in the bottle, but made as varnish to add to our brightness and glorious splendour. No drop of our blood but wins us a river of glory; effusion of it the whole ocean of beatitude.” When Ignatius, Bishop of Antioch, was cast to the lions, he exclaimed: “I am God’s wheat, and must be ground by the teeth of the wild beasts that I may be found His pure bread.”

III. That suffering for the truth will be divinely recompensed.—“Which is a manifest token of the righteous judgment of God” (2Th_1:5)—i.e. their sufferings and the constancy with which they endured them proved God’s justice. A strange assertion! The people of God have often been staggered by the fact that the wicked persecute and prosper, and the poor saints are plagued and oppressed (Psa_73:1-14; Jer_12:1-4). But from this very fact the apostle derives consolation. It is a proof to him of a future state in which all this apparent inconsistency will be set right, in which the saint and the persecutor will each receive his own proper recompense.

1. Suffering will be divinely recompensed in the deliverance of the sufferer.—“And to you who are troubled rest with us” (2Th_1:7). The word “rest” really means the slackening of strings that had been pulled tight. To the persecuted and afflicted Thessalonians the happiness of heaven is held out under the image of rest and relief after suffering. It is, as it were, the relaxing of tension after having been stretched on the rack. The keenest suffering for the truth is limited in its duration; and the righteousness of God is pledged to sustain and deliver His afflicted ones. The sweet rest of heaven will be all the more enjoyable because shared with those who have passed through a similar conflict.

2. Suffering will be divinely recompensed in the punishment of the persecutor.—“Seeing it is a righteous thing with God to recompense tribulation to them that trouble you” (2Th_1:6). The punishment of the persecutor is as just as the relief of the oppressed; and God has both the intention and the power of accomplishing what He thinks just. The law of retaliation will be rigidly enforced. The very measure the persecutors have dealt they are to receive back again; and the retaliation will be all the more terrible because of its unanswerable justice. Truth must triumph over all its enemies. Its watchword is “no surrender.” The apostate Julian spent his strength in trying to destroy the true Church; but when he fell on the battle-field, as the blood was gushing from his breast and his eyes were closing in death, he hissed between his setting teeth, “Galilean, Thou hast conquered!” And the Galilean must and will conquer, and all His enemies shall receive their just measure of punishment.

Lessons.—

1. The sufferings of the good afford an opportunity for the display of divine justice.

2. Suffering is no evidence of the divine displeasure.

3. The glory of the future will infinitely outweigh the sufferings of the present life.

GERM NOTES ON THE VERSES

2Th_1:6-7. Rest in Heaven for the Troubled.

I. Our Lord’s coming is called a revealing of Him.—Here He is revealed in the outer world and in the gospel. There He will be revealed in glory, without disguise or veil.

II. Look at the troublers and their portion.—“It is a righteous thing with God to recompense tribulation to them that trouble you.” Sorrow of the acutest kind without comfort or alleviation.

III. Look at the portion of the troubled.—“Rest.” A heaven of quietness and repose, and yet of ceaseless and tireless activity in praising God.

VI. The righteousness of the divine conduct.—“It is a righteous thing with God.” The Lord’s second coming is not on an errand of mercy; His main business is to dispense justice.—C. Bradley.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Chapter 18

SUFFERING AND GLORY

2Th_1:5-12 (R.V.)

IN the preceding verses of this chapter, as in the opening of the First Epistle, the Apostle has spoken of the afflictions of the Thessalonians, and of the Christian graces which they have developed under them. To suffer for Christs sake, he says, and at the same time to abound in faith and love and spiritual joy, is to have the mark of Gods election on us. It is an experience so truly and characteristically Christian that the Apostle cannot think of it without gratitude and pride. He gives thanks to God on every remembrance of his converts. He boasts of their progress in all the churches of Achaia.

In the verses before us, another inference is drawn from the afflictions of the Thessalonians, and their gospel patience under them. The whole situation is a proof, or manifest token, of the righteous judgment of God. It has this in view, that the Thessalonians may be deemed worthy of the (heavenly) kingdom of God, on behalf of which they suffer. Here, we see, the Apostle sanctions with his authority the argument from the injustices of this life to the coming of another life in which they will be rectified. God is just, he says; and therefore this state of affairs, in which bad men oppress the innocent, cannot last forever. It calls aloud for judgment; it proclaims its approach; it is a prognostic, a manifest token of it. The suffering which is here in view cannot be an end in itself. Even the graces which come to perfection in maintaining themselves against it, do not explain the whole meaning of affliction; it would remain a blot upon Gods justice if it were not counterbalanced by the joys of His kingdom. "Blessed are ye when men shall reproach you, and persecute yon, and say all manner of evil against yon falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in heaven." This is the gracious side of the judgment. The suffering which is borne with joy and brave patience for Christs sake proves how dear Christ is to the sufferer; and this love, tried with fire, is requited in due time with an answer in love that makes him forget it all.

This is one of the doctrines of Scripture that untroubled times find it easy to dispense with. There is even an affectation of superiority to what is called the moral vulgarity of being good for the sake of something beyond goodness. It is idle to enter on any abstract discussion of such a question. We are called by the gospel to a new life under certain definite conditions, one of them being the condition of suffering for its sake. The more thoroughly that condition is accepted the less disposition will there be to criticise the future blessedness which is its counterpoise and compensation. It is not the confessors and martyrs of the Christian faith-the men who die daily, like Paul, and share in the tribulations and patience of Jesus Christ, like John-who become weary of the glory which is to be revealed. And it is such only who are in a position to judge of the value of this hope. If it is dear to them, an inspiration and an encouragement, as it certainly is, it is surely worse than vain for those who are living an easier and a lower life to criticise it on abstract grounds. If we have no need of it, if we can dispense with any sight or grasp of a joy beyond the grave, let us take care that it is not owing to the absence from our life of that present suffering for Christs sake, without which we cannot be His. "The connection," Bishop Ellicott says, "between holy suffering and future blessedness is mystically close and indissoluble"; we must through great tribulation enter into the kingdom of God; and all experience proves that, when such tribulation comes and is accepted, the recompense of reward here spoken of, and the Scriptures which give prominence to it, rise to the highest credit in the mind of the Church. It is not a token of our enlightenment and moral superiority, if we undervalue them; it is an indication that we are not drinking of the Lords cup, or being baptised with His baptism.

But the reward is only one side of the righteous judgment foretold by the suffering of the innocent. It includes punishment as well. "It is a righteous thing with God to recompense affliction to them that afflict you." We see here the very simplest conception of Gods justice. It is a law of retribution, of vindication; it is the reaction, in this particular case, of mans sin against himself. The reaction is inevitable: if it does not come here, it comes in another world; if not now, in another life. The hope of the sinner is always that in some way or other this reaction may never take place, or that, when it does take place, it may be evaded; but that hope is doomed to perish. "If it were done when tis done," he says as he contemplates his sin in prospect; but it never is so done; it is exactly half done when he is finished with it; and the other half is taken in hand by God. Punishment is the other half of sin; as inseparable from it as heat from fire, as the inside of a vessel from the outside. "It is a righteous thing with God to recompense affliction to them that afflict you." "Whatsoever a man soweth, that shall he also reap."

One of the favourite pastimes of some modern historians is the whitewashing of persecutors. A dispassionate interest in the facts shows, we are told, in many cases, that the persecutors were not so black as they have been painted, and that the martyrs and confessors were no better than they should have been. Where fault is found at all, it is laid rather at the door of systems than of individuals; judgment is passed on institutions and on centuries that persons and their actions may go free. Practically that comes to writing history, which is the story of mans moral life, without recognising the place of conscience; it may sometimes have the look of intelligence, but at bottom it is immoral and false. Men must answer for their actions. It is no excuse for murdering the saints that the murderers think they are doing God service; it is an aggravation of their guilt. Every man knows that it is wicked to afflict the good; if he does not, it is because he has quite corrupted his conscience, and therefore has the greater sin. Moral blindness may include and explain every sin, but it justifies none; it is itself the sin of sins. "It is a righteous thing with God to recompense affliction to those who afflict." If they cannot put themselves by sympathy into the place of others-which is the principle of all right conduct-God will put them in that place, and open their eyes. His righteous judgment is a day of grace to the innocent sufferers; He rewards their trouble with rest; but to the persecutor it is a day of vengeance; he eats the fruit of his doings.

It is characteristic of this Epistle, and of the preoccupation of the Apostles mind when he wrote it, that he here expands his notice of the time when this judgment is to take place into a vivid statement of its circumstances and issues. The judgment is executed at the revelation of the Lord Jesus from heaven, with the angels of His power, in flaming fire. "At this moment," he would say, "Christ is unseen, and therefore by wicked men ignored, and sometimes by good men forgotten; but the day is coming when every eye shall see Him." The Apostle Peter, who had seen Christ in the flesh, as Paul had never done, and who probably felt His invisibility as few could feel it, is fond of this word "revelation" as a name for His reappearing. He speaks of faith which is to be found unto praise and honour and glory at the revelation of Jesus Christ. "Be sober," he says, "and hope to the end for the grace that is being brought to you at the revelation of Jesus Christ." And in another passage, much in keeping with this of St. Pauls, he says. "Inasmuch as ye are partakers of Christs sufferings, rejoice; that at the revelation of His glory also ye may rejoice with exceeding joy." It is one of the great words of the New Testament; and its greatness is heightened in this place by the accompanying description. The Lord is revealed, attended by the angels of His power, in flaming fire. These accessories of the Advent are borrowed from the Old Testament; the Apostle clothes the Lord Jesus at His appearing in all the glory of the God of Israel. When Christ is thus revealed, it is in the character of a Judge: He renders vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus Christ. Two classes of guilty men are quite plainly distinguished by these words; and as plainly, though the English alone would not enable us to lay stress upon it, those two classes are the heathen and the Jews. Ignorance of God is the characteristic of paganism; when Paul wishes to describe the Gentiles from the religious point of view, he speaks of them. as the Gentiles which know not God. Now, with us, ignorance is usually regarded as an excuse for sin; it is an extenuating circumstance, which calls for compassion rather than condemnation; and we are almost astonished in reading the Bible to find it used as a summary of the whole guilt and offence of the heathen world. But we must remember what it is that men are said not to know. It is not theology; it is not the history of the Jews, or the special revelations it contains; it is not any body of doctrines; it is God. And God, who is the fountain of life, the only source of goodness, does not hide Himself from men. He has His witnesses everywhere. There is something in all men which is on His side, and which, if it be regarded, will bring their souls to Him. Those who know not God are those who have stifled this inner witness, and separated themselves in doing so from all that is good. Ignorance of God means ignorance of goodness; for all goodness is from Him. It is not a lack of acquaintance with any system of ideas about God that is here exposed to the condemnation of Christ; but the practical lack of acquaintance with love, purity, truth. If men are familiar with the opposites of all these; if they have been selfish, vile, bad, false; if they have said to God, "Depart from us; we desire not the knowledge of Thy ways; we are content to have no acquaintance with Thee"-is it not inevitable that, when Christ is revealed as Judge of all, they should be excluded from His kingdom? What could they do in it? Where could they be less in place?

The difficulty which some have felt about the ignorance of the Gentiles can hardly be raised about the disobedience of the Jews. The element of wilfulness, of deliberate antagonism to the good, to which we give such prominence in our idea of sin, is conspicuous here. The will of God for their salvation had been fully made known to this stubborn race; but they disobeyed, and persisted in their disobedience. "He that being often reproved hardeneth his neck"-so ran their own proverb-"shall suddenly be destroyed, and that without remedy." Such was the sentence to be executed on them in the day of Christ.

When it is said that ignorance of God and disobedience to the gospel are here presented as the characteristics respectively of Gentile and Jew, it is not said that the passage is without significance for us. There may be some of us who are sinking day by day into an ever deeper ignorance of God. Those who live a worldly and selfish life, whose interests and hopes are bounded by this material order, who never pray, who do nothing, give nothing, suffer nothing for others, they, whatever their knowledge of the Bible or the catechism may be, do not know God, and fall under this pagan condemnation. And what of disobedience to the gospel? Notice the word which is here used by the Apostle; it implies a conception of the gospel which we are apt, in magnifying the grace of God, to overlook. We speak of receiving the gospel, believing it, welcoming it, and so forth; it is equally needful to remember that it claims our obedience. God not only beseeches us to be reconciled, He commands us to repent. He makes a display of His redeeming love in the gospel-a love which contains pardon, renewal, and immortality; and He calls on all men for a life in correspondence with that love. Salvation is not only a gift, but a vocation; we enter into it as we obey the voice of Jesus, "Follow Me"; and if we disobey, and choose our own way, and live a life in which there is nothing that answers to the manifestation of God as our Saviour, what can the end be? Can it be anything else than the judgment of which St. Paul here speaks? If we say, every day of our life, as the law of the gospel rings in our ears: "No, we will not have this Man to reign over us," can we expect anything else than that He will render vengeance? "Do we provoke the Lord to anger? Are we stronger than He?" The ninth verse describes the terrible vengeance of the great day. "Such men," says the Apostle, "shall pay the penalty, everlasting destruction, away from the face of the Lord and from the glory of His might." These are awful words, and it is no wonder that attempts have been made to empty them of the meaning which they bear upon their face. But it would be false to sinful men, as well as to the Apostle, and to the whole of New Testament teaching, to say that any art or device could in the least degree lessen their terrors. It has been boldly asserted, indeed, that the word rendered everlasting does not mean everlasting, but age long; and that what is in view here is "an age long destruction from the presence and glory of Christ, i.e., the being shut out from all sight of and participation in the triumphs of Christ during that age" ["the age perhaps which immediately succeeds this present life"]. And this assertion is crowned by another, that those thus excluded nevertheless "abide in His presence and share His glory in the ages beyond." Anything more gratuitous, anything less in keeping with the whole tone of the passage, anything more daring in its arbitrary additions to the text, it would be impossible even to imagine. If the gospel, as conceived in the New Testament, has any character at all, it has the character of finality. It is Gods last word to men. And the consequences of accepting or rejecting it are final; it opens no prospect beyond the life on the one hand, and the death on the other, which are the results of obedience and disobedience. Obey, and you enter into a light in which there is no darkness at all: disobey, and you pass eventually into a darkness in which there is no light at all. What God says to us in all Scripture, from beginning to end, is not, Sooner or later? but, Life or death? These are the alternatives before us; they are absolutely separate; they do not run into one another at any time, the most remote. It is necessary to speak the more earnestly of this matter, because there is a disposition, on the plea that it is impossible for us to divide men into two classes, to blur or even to obliterate the distinction between Christian and non-Christian. Many things prompt us to make the difference merely one of quantity-a more or less of conformity to some ideal standard-in which case, of course, a little more, or a little less, is of no great account. But that only means that we never take the distinction between being right with God, and being wrong with God, as seriously as God takes it; with Him it is simply infinite. The difference between those who obey, and those who do not obey, the gospel, is not the difference of a little better and a little worse; it is the difference of life and death. If there is any truth in Scripture at all, this is true-that those who stubbornly refuse to submit to the gospel, and to love and obey Jesus Christ, incur at the Last Advent an infinite and irreparable loss. They pass into a night on which no morning dawns.

This final ruin is here described as separation from the face of the Lord and the glory of His might. In both the Old Testament and the New, the vision of God is the consummation of blessedness. Thus we read in one psalm, "Before Thy face is fulness of joy"; in another, "As for me, I shall behold Thy face in uprightness: I shall be satisfied, when I awake, with Thy likeness." In one of the Gospels, our Saviour says that in heaven the angels of the little ones do always behold the face of their Father who is in heaven; and in the Book of Revelation it is the crown of joy that His servants shall serve Him and shall see His face. From all this joy and blessedness they condemn themselves to exclusion who know not God, and disobey the gospel of our Lord Jesus Christ. Far from the face of the Lord and the glory of His power, their portion is in the outer darkness.

But in vivid contrast with this-for the Apostle does not close with this terrible prospect-is the lot of those who have chosen the good part here. Christ is revealed taking vengeance on the wicked, as has just been described; but He comes also to be glorified in His saints and to be admired in all them that believed-including those Christians at Thessalonica. This is the Lords and the Christians interest in the great day. The glory that shines from Him is mirrored in and reflected from them. If there is a glory of the Christian even while he wears the body of his humiliation, it will be swallowed up in a glory more excellent when his change comes. Yet that glory will not be his own: it Will be the glory of Christ which has transfigured him; men and angels, as they look at the saints, will admire not them, but Him who has made them anew in the likeness of Himself. All this is to take place "on that day"-the great and terrible day of the Lord. The voice of the Apostle rests with emphasis upon it; let it fill our minds and hearts. It is a day of revelation, above all things: the day on which Christ comes, and declares which life is eternally of worth, and which forever worthless; the day on which some are glorified, and some pass finally from our view. Do not let the difficulties and mysteries of this subject, the problems we cannot solve, the decisions we could not give, blind our eyes to what Scripture makes so plain: we are not the judges, but the judged, in this whole scene; and the judgment is of infinite consequence for us. It is not a question of less or more, of sooner or later, of better or worse; what is at stake in our attitude to the gospel is life or death, heaven or hell, the outer darkness or the glory of Christ.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:5 Those called by God to enter his Kingdom will suffer for it (Acts 14:22; 1 Thes 2:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Th 1:5. Ἔνδειγμα) namely, ὄν [It being a token, etc.] The Accusative absolute; comp. Act 26:3, note. The fact of your ἀνέχεσθαι, enduring, 2Th 1:4, is a proof or token.—δικαίας, just, righteous) What is stated as a Proposition in this clause is discussed at 2Th 1:6-7.—εἰς τὸ καταξιωθῆναι, that you may be counted worthy) This clause is connected (coheres) with ye endure.—ὑπὲρ ἧς) for which. The suffering (πάσχετε) makes them worthy of the kingdom.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_1:5. Judgment of the apostle concerning the conduct of his readers described in 2Th_1:4. Their stedfastness in the sufferings of the present is a guarantee of future glory. 2Th_1:5 is a sentence in apposition, which is united to the preceding in the nominative, not in the accusative, to which Buttmann, Gramm. des neutest. Sprachgebr. p. 134 [E. T. 153], is inclined. See Winer, p. 472 [E. T. 669]. But ἔνδειγμα refers not to the subject of ἀνέχεσθε, that is, to the Thessalonians, as if αἷς ἀνέχεσθε, ὄντες ἔνδειγμα were written (comp. Erasmus, Annot., Camerarius, Estius); for however simple and easy such a connection might be grammatically, yet logically it is objectionable. Besides, Paul would hardly have put καταξιωθῆναι ὑμᾶς instead of the simple infinitive, if he thought on no difference of subject in ἔνδειγμα and καταξιωθῆναι. But also ἔνδειγμα is not to be referred to πᾶσιν τοῖς διωγμοῖς … ἀνέχεσθε (Ambrosiaster, Zwingli, Calvin, Bullinger, Aretius, Wolf, Koppe, Pelt, Schrader, Ewald, Bisping, and others), but to the whole preceding principal and collective idea, ὑπὲρ τῆς ὑπομονῆς … ἀνέχεσθε. Accordingly it is to be analyzed as follows: ὅ (that is to say, καὶ τοῦτο, ὅτι ἐν ὑπομονῇ καὶ πίστει πάντων τῶν διωγμῶν ὑμῶν καὶ τῶν θλίψεων ἀνέχεσθε) ἐστιν ἔνδειγμα τῆς δικαίας κρίσεως τοῦ Θεοῦ.

ἔνδειγμα] is found here only in the N. T. It denotes a sign, guarantee, proof (comp. the active ἔνδειξις, Php_1:28); here, according to the context, a prognostic.

τῆς δικαίας κρίσεως τοῦ Θεοῦ] cannot, with Olshausen and Riggenbach, be understood of the present judgments executed on the earth, and which befall believers in order to perfect them and to make them worthy of the kingdom of God. Not only the article τῆς, pointing to the judgment κατʼ ἐξοχήν, but also the explanation in 2Th_1:6 ff., decides against this view. The future judgment is meant which God will execute by Christ at the advent.

εἰς τὸ καταξιωθῆναι ὑμᾶς κ.τ.λ.] whose result will be that ye will be esteemed worthy of the kingdom of God, depends not on αἷς ἀνέχεσθε, so that ἔνδειγμα τῆς δικαίας κρίσεως τοῦ Θεοῦ would become a parenthetic exclamation (Bengel, Zachariae, Bisping, Hofmann, and others), nor does it also belong to the whole sentence ἔνδειγμα … Θεοῦ: in reference to which ye, etc., but only to τῆς δικαίας κρίσεως. Accordingly εἰς τὸ καταξιωθ. κ.τ.λ. is not a statement of purpose (thus Alford and Ewald), but an epexegetical statement of result. εἰς τό, with the infinitive, also stands for the result in 2Co_8:6, etc. Comp. Winer, p. 294 [E. T. 414].

The infinitive aorist καταξιωθῆναι expresses the verbal idea simply, without any regard to time. See Kühner, II. p. 80.

ὑπὲρ ἧς καὶ πάσχετε] for striving to obtain which ye suffer, an additional statement of the cause whose corresponding result will be καταξιωθῆναι. The Thessalonians, by their enduring stedfastness, the motive of which was striving after the kingdom of God, made themselves worthy of participation in this kingdom, for they thereby showed how precious and dear Christ is to them; it is thus certain that the judgment of God to be expected at the return of Christ will recognise this worthiness, and will exalt the Thessalonians to be fellow-citizens of His kingdom. Comp. Php_1:28; Rom_8:17; 2Ti_2:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 1:5 . ἔνδειγμα , in apposition to the general thought of the preceding clause; it does not matter to the sense whether the word is taken as an elliptic nominative or an appositional accusative. “All this is really a clear proof of (or points to) the equity of God’s judgment,” which will right the present inequalities of life (Dante, Purg. , x. 109 f.). Δικαία κρίσις is the future and final judgment of 6 10, whose principle is recompense (Luk 16:25 ); there is a divine law of compensation which will operate. This throws back light upon the present sufferings of the righteous. These trials, it is assumed, are due to loyalty and innocence of life; hence, in their divine aspect (2Th 1:5 ), they are the necessary qualification or discipline for securing entrance into the realm of God. They are significant, not casual. Paul begins by arguing that their very infliction or permission proves that God must be contemplating a suitable reward and destiny for those who endured them in the right spirit. εἰς τὸ κ . τ . λ ., is thus a loose expansion (from the common rabbinic phrase, cf. Dalman’s Worte Jesu , 97 f.; E. Tr., 119) of one side of the δικ . κρίσις . The other side, the human aspect of θλῖψις , then emerges in 2Th 1:6 . Since the Thessalonians were suffering at the hands of men ( τοὺς θλίβοντας , Isa 19:20 ), the two-handed engine of retribution (so Lam 3:64 f.; Oba 1:15 ; Isa 59:18 , for ἀνταποδ .) must in all fairness punish the persecutors ( cf. Sap. 11:9, 10). This is the only passage in which Paul welcomes God’s vengeance on the enemies of the church as an element in the recompense of Christians. ὑπὲρ ἧς καὶ πάσχετε : to see an intelligible purpose in suffering, or to connect it with some larger movement and hope, is always a moral stay. “God gave three choice gifts to Israel the Torah, the Land of Promise, and Eternal Life, and each was won by suffering” ( Berachoth , 5 a ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

§ 2. 2Th 1:5-12. THE APPROACHING JUDGEMENT

The thought of the recompense awaiting the persecuted Thessalonian Church and its persecutors, respectively, swells the opening thanksgiving of the Epistle, and leads up to its introductory prayer (2Th 1:11 f.). The writers enlarge, however, upon this δικαία κρίσις in a sense that exceeds the bounds of the εὐχαριστία, and constitutes this section a distinct item in the teaching of the Epistle, a new and express assurance conveyed to the readers. The doctrine it contains is continuous with that of 1Th 5:1-11, as it describes the issue of Christ’s parousia, the time and circumstances of which were there referred to; in so doing it supplies a starting-point for the further discussion about the parousia arising in the next section. At 2Th 1:6, where the Apocalyptic description begins, the composition assumes a Hebraistic style and rises into a kind of chant, as is frequently the case with St Paul’s loftier contemplative passages; at the same point O.T. allusions and snatches of prophecy crowd into the page. So marked is the liturgical rhythm of 2Th 1:6-10, that Bornemann conjectures this passage to be borrowed from some primitive Christian psalm or hymn: cf. Eph 5:14; 1Ti 3:16; Rev 1:5 ff; Rev 4:8; Rev 4:11, &c., for passages of a similar complexion.

ANALYSIS: The brave endurance of persecution by the readers affords a token (enhancing thankfulness on their behalf) of retribution awaiting them, and in justice awaiting their persecutors on the contrary part, at the advent of the Lord Jesus. In the view presented of this judgement we observe—(1) its essential righteousness, 2Th 1:5 f.; (2) its dependence upon Christ’s promised advent, 2Th 1:7; 2Th 1:9 f.; (3) that the vindication of Christ’s faithful people forms the proper purpose of the advent—to this the vengeance visiting their oppressors is incidental, 2Th 1:6; 2Th 1:8; 2Th 1:10; and (4) that the personal glory of the Redeemer is its supreme and most desired outcome, 2Th 1:7; 2Th 1:10; 2Th 1:12.

5. ἔνδειγμα τῆς δικαίας κρίσεως τοῦ θεοῦ, a plain token of the righteous judgement of God. Ἔνδειγμα, not exemplum, as in the Vulg.—this renders παράδειγμα; but indicium (Beza), or better still, argumentum et indicium (Estius). The sufferings of the righteous afflicted do not “exemplify” Divine justice; they seem to contradict it. They do not exhibit, but “point to” a future readjustment. In what sense? (a) By way of moral argument, on the principle of Luk 16:25; thus many interpreters, with Calvin, e.g.: “Nam si justus est mundi judex Deus, restitui oportet quæ nunc sunt confusa.” But this cannot be got out of the word ἔνδειγμα, which implies evidence to the point in question lying in the facts stated (2Th 1:3 f.), not argument upon them; the affliction taken in itself affords no proof of retributive justice—rather an occasion for it. (b) The true answer is supplied by the parallel in Php 1:28: μὴ πτυρόμενοι ἐν μηδενὶ … ἥτις ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ σωτηρίας. The heroic faith of the Thessalonians shows that God is on their side, since He manifestly inspires it (cf. 1Th 1:6); so it gives token of His final judgement in their case and is a kind of ἀπαρχή thereof (cf. Rom 8:15-23). This prophetic sign, joyously evident to the Apostles, ought even to impress the persecutors at Thessalonica; perhaps St Paul remembered some misgivings due to the like cause in Saul the persecutor! The joy of St Stephen before the Jewish Council (Act 6:15), the triumph of Paul and Silas singing in the Philippian prison, the rapture of later Christian martyrs and the impression often made by it, are instances of such ἔνδειξις. Ἔνδειγμα then refers neither to the subject, nor even to the object of the verb ἀνέχεσθε—as though one should render, “which you endure by way of token (in exemplum, Vulg.) of God’s righteous judgement”; but to the main purport of 2Th 1:4, viz. the ὑπομονὴ κ. πίστις ἐν τοῖς διωγμοῖς of the readers. The noun may be construed as accusative of apposition to the previous sentence (cf. Rom 12:1: so Lightfoot; A. Buttmann, p. 153), or, better, as an elliptical nominative, for ὅ ἐστιν ἔνδειγμα, which in full expression would be awkward after αἰς ἀνέχεσθε (cf. Php 1:28; Eph 3:13: so Winer-Moulton, p. 669, Schmiedel, Blass, Bornemann). The verb ἐνδείκνυμαι (middle) signifies to point out (something) in oneself, to give ostensible evidence (see Rom 2:15; 2Co 8:24). Ἔνδειξις (Php 1:28; Rom 3:25) is the evidencing action, ἔνδειγμα the evidence in act. There may be in the term a lingering, to the persecutors an ominous, suggestion of its Attic legal sense of incriminating statement (see Lidd. and Scott, s.v. ἔνδειξις); the constancy of the Christians was, virtually, an indictment of their injurers before the Great Judge.

εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ θεοῦ, so that you may be accounted worthy of the kingdom of God. For εἰς τό with infin., see note to 1Th 2:12. Here again the construction is somewhat loose. The adjunct, expressing half purpose and half result, belongs to κρίσεως—God’s “righteous judgement” aiming at the admission to His “kingdom” of its destined heirs (cf. Mat 25:34), who are now giving “token” of “worthiness” by their faithful “suffering on” its “account.” The construction of ἔνδειγμα above adopted forbids our attaching this clause to ἀνέχεσθε, as though it expressed the aim of the sufferers (which would, moreover, render ὑπὲρ ἧς κ.τ.λ. superfluous). And to make the clause depend on ἔνδειγμα itself is to treat it as synonymous with τῆς δικαίας κρίσεως (“God’s righteous judgement … viz. that you be counted,” &c.), an apposition of which εἰς τό does not admit.

Κατ-αξιόω (cf. 2Th 1:11; the intensive compound also in Luk 20:35; Act 5:41) is a judicial term, like the Pauline δικαιόω, specifying a kind of κρίσις, and denotes “to reckon (not to make) worthy”; so in Luk 7:7; 1Ti 5:17, &c. There must be apparent a fitness of character in those admitted to God’s heavenly kingdom, if His judgement in their favour is to be recognized as “righteous”; see the opposite case in Mat 22:8, and the warning of Rev 22:10-15. God is “calling” the Thessalonians now to “His kingdom and glory”; they are “walking worthily” in the courage and patience of faith (cf. 1Th 2:12); on such conditions, He cannot fail to “account” them “worthy” at the last. Acting otherwise, He would repudiate His own call (cf. 1Th 5:24), and would be no longer a righteous God (cf. 1Co 1:9; Heb 6:10). “The kingdom of God” includes the “kingdom and glory” of 1Th 2:12; His kingdom, already present in its spiritual principles and hidden operation (Rom 14:17; Luk 17:20 f.), is “coming” to its fulfilment and manifestation (Mat 6:10; Luk 13:29; 1Co 15:24 f.).

In ὑπὲρ ἦς καὶ πάσχετε—for which sake indeed you are suffering—πάσχετε resumes τῆς ὑπομονῆς κ.τ.λ. of 2Th 1:4, while ὑπὲρ ἦς indicates the motive of the Church’s endurance,—a further reason for the aforesaid κρίσεως: such suffering loyally endured out of faith in God’s kingdom, it is but just that God should approve and crown at last (2Th 1:6); cf. 1Th 3:4; 2Ti 2:12; Act 14:22.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5-10.] Comfort under these afflictions, to think that they were only part of God’s carrying out his justice towards them and their persecutors.

5.] The sentence, in construction, is in apposition with the preceding τῆς ὑπομ. to ἀνέχεσθε,—but in the nominative: ὅ(τι) ἐστίν or the like having to be supplied. In Php 1:28 we have the like sentiment, with ἥτις ἐστίν supplied. There is a similar construction in Rom 8:3.

ἔνδειγμα] cf. ἔνδειξις in ref.—a proof: manifested in you being called on and enabled to suffer for Christ, and your adversaries filling up the measure of their opposition to God. The δικαία κρίσις is, that just judgment which will be completed at the Lord’s coming, but is even now preparing—this being an earnest and token of it.

εἰς τὸ κ.τ.λ.] in order to (belongs to the implied assertion of the foregoing clause—‘which judgment is even now bringing about &c.’

εἰς τό is not merely of the result, as Lün.: nor is it of the purpose of your endurance, αἷς ἀνέχεσθε εἰς τὸ κ.τ.λ., as Estius characteristically, to bring in the Romish doctrine of merit:—but of the purpose of God’s dispensation of δικαία κρίσις, by which you will be ripened and fitted for his kingdom. (Ellic. denies this, and would take εἰς τό of the object to which the δικαία κρίσις tended. But surely when we are speaking of the divine proceedings, the tendency involves the purpose, and there is no need for a semi-telic force)) your being counted worthy of the Kingdom of God, on behalf of which (for this meaning of ὑπέρ, see Act 5:41; Act 9:16; Rom 1:5; Rom 15:8; 2Co 12:10; 2Co 13:8, al.) ye also (καί, as in ref., points out the connexion—q. d. ‘ye accordingly’) are suffering,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

He openeth the fountain of all true comfort, to wit, that in afflictions, which we suffer of the wicked for righteousness sake, we may behold as it were in a glass the testimony of that judgment to come, and the end therefore most acceptable to us, and most sharp to his enemies.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Which--Your enduring these tribulations is a "token of the righteous judgment of God," manifested in your being enabled to endure them, and in your adversaries thereby filling up the measure of their guilt. The judgment is even now begun, but its consummation will be at the Lord's coming. David (Psa 73:1-14) and Jeremiah (Jer 12:1-4) were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor. And even now "the Judge of all the earth does right" (Gen 18:25); for the godly are in themselves sinful and need chastisement to amend them. What they suffer unjustly at the hands of cruel men they suffer justly at the hands of God; and they have their evil things here that they may escape condemnation with the world and have their good things hereafter (Luk 16:25; Co1 11:32) [EDMUNDS].

that ye may be counted worthy--expressing the purpose of God's "righteous judgment" as regards you.

for which--Greek, "in behalf of which ye are also suffering" (compare Act 5:41; Act 9:16; Phi 1:29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Rev 20:12; compare Th1 2:12; Pe1 1:6-7; Rev 20:4). The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare Rom 8:17-18.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. A manifest token of the righteousness judgement of God] The persecutions and tribulations which you endure, are a manifest proof that God has judged righteously in calling you Gentiles into his Church; and these sufferings are also a proof that ye are called in; for they who enter into the kingdom of God go through great tribulation; your going through that tribulation is a proof that ye are entering in, and God sees it right and just that ye should be permitted to suffer before ye enjoy that endless felicity.

The words, however, may be understood in another sense, and will form this maxim: "The sufferings of the just, and the triumphs of the wicked, in this life, are a sure proof that there will be a future judgment, in which the wicked shall be punished and the righteous rewarded. "This maxim is not only true in itself, but it is most likely that this is the apostle's meaning.

That ye may be counted worthy] Your patient endurance of these sufferings is a proof that ye are rendered meet for that glory on account of which ye suffer and, in a true Gospel sense of the word, worthy of that glory; for he who is a child of God, and a partaker of the Divine nature, is worthy of God's kingdom, not because he has done any thing to merit it, but because he bears the image of God; and the image is that which gives the title.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5 A demonstration of the righteous judgment of God. Without mentioning the exposition given by others, I am of opinion that the true meaning is this — that the injuries and persecutions which innocent and pious persons endure from the wicked and abandoned, shew clearly, as in a mirror, that God will one day be the judge of the world. And this statement is quite at antipodes with that profane notion, which we are accustomed to entertain, whenever it goes well with the good and ill with the wicked. For we think that the world is under the regulation of mere chance, and we leave God no control. Hence it is that impiety and contempt take possession of men’s hearts, as Solomon speaks, (Ecclesiastes 9:3) for those that suffer anything undeservedly either throw the blame upon God, or do not think that he concerns himself as to the affairs of men. We hear what Ovid says, — “I am tempted to think that there are no gods.” Nay more, David confesses (Psalm 73:1-12) that, because he saw things in so confused a state in the world, he had well-nigh lost his footing, as in a slippery place. On the other hand, the wicked become more insolent through occasion of prosperity, as if no punishment of their crimes awaited them; just as Dionysius, when making a prosperous voyage, boasted that the gods favored the sacrilegious. In fine, when we see that the cruelty of the wicked against the innocent walks abroad with impunity, carnal sense concludes that there is no judgment of God, that there are no punishments of the wicked, that there is no reward of righteousness.

Paul, however, declares on the other hand, that as God thus spares the wicked for a time, and winks at the injuries inflicted upon his people, His judgment to come is shewn us as in a mirror. For he takes for granted that it cannot but be that God, inasmuch as he is a just Judge, will one day restore peace to the miserable, who are now unjustly harassed, and will pay to the oppressors of the pious the reward that they have merited. Hence, if we hold this principle of faith, that God is the just Judge of the world, and that it is his office to render to every one a recompense according to his works, this second principle will follow incontrovertibly — that the present disorderly state of matters (ἀταξίαν) is a demonstration of the judgment, which does not yet appear. For if God is the righteous Judge of the world, those things that are now confused must, of necessity, be restored to order. Now, nothing is more disorderly than that the wicked, with impunity, give molestation to the good, and walk abroad with unbridled violence, while the good are cruelly harassed without any fault on their part. From this it may be readily inferred, that God will one day ascend the judgment-seat, that he may remedy the state of matters in the world, so as to bring them into a better condition.

Hence the statement which he subjoins — that it is righteous with God to appoint affliction, etc., is the groundwork of this doctrine — that God furnishes tokens of a judgment to come when he refrains, for the present, from exercising the office of judge. And unquestionably, if matters were now arranged in a tolerable way, so that the judgment of God might be recognized as having been fully exercised, an adjustment of this nature would detain us upon earth. Hence God, in order that he may stir us up to the hope of a judgment to come, does, for the present, only to some extent judge the world. He furnishes, it is true, many tokens of his judgment, but it is in such a manner as to constrain us to extend our hope farther. A remarkable passage truly, as teaching us in what manner our minds ought to be raised up above all the impediments of the world, whenever we suffer any adversity — that the righteous judgment of God may present itself to our mind, which will raise us above this world. Thus death will be an image of life.

May be accounted worthy. There are no persecutions that are to be reckoned of such value as to make us worthy of the kingdom of God, nor does Paul dispute here as to the ground of worthiness, but simply takes the common doctrine of Scripture — that God destroys in us those things that are of the world, that he may restore in us a better life; and farther, that by means of afflictions he shews us the value of eternal life. In short, he simply points out the manner in which believers are prepared and, as it were, polished under God’s anvil, inasmuch as, by afflictions, they are taught to renounce the world and to aim at God’s heavenly kingdom. Farther, they are confirmed in the hope of eternal life while they fight for it. For this is the entrance of which Christ discoursed to his disciples. (Matthew 7:13; Luke 13:24)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Which is . . .—In the fervid eloquence of the original these connecting words are omitted, and the clause added in a kind of apposition to the words “in all your persecutions;” the effect is the same as when we in English put a dash: “which ye endure—a manifest token,” &c. The indication of God’s righteous judgment consisted not so much in the vitality and growth of the Thessalonians’ faith and love as in the very fact of their being persecuted; such persecution was an actual indication how the fair judgment of God would go in the last day. No undue stress is to be laid upon the epithet “righteous,” as if it were “a token of the righteousness of God’s judgment;” the point is only to indicate already what a fair judge was likely to decide.

That ye may be counted worthy.—This expresses the result, not of the future judgment of God, but of the patient sufferings which reveal what that judgment will be. The “counting worthy” (or rather, perhaps, the “declaring worthy”) is, in fact, the “judgment” or sentence itself. “You suffer in such a manner that we can forecast the fair verdict of God: viz., so as to be then declared (the Greek tense points to a distinct moment of forming the estimate) fit to receive God’s kingdom.” The word “counted worthy” has in this place nothing to do with the theological question of merit.

The kingdom of God.—Which had formed a prominent feature of the first preaching at Thessalonica. (See Introduction to the First Epistle to the Thessalonians.) Are the Thessalonian Christians, then, not yet in the kingdom of God? Yes; but only as its subjects: hereafter they are to be counted worthy not of admission into it, but of it itself—i.e., to inherit it, to become kings of it. (Comp. the parallel argument in 2Ti_2:12.)

For which ye also suffer.—St. Paul is very fond of this “also” in relative clauses; it tightens the coupling between the relative and antecedent clauses, and so brings out more clearly the vital connection between suffering and reigning. They suffer “for the kingdom,” not merely for the sake of winning it, but on its behalf, in defence of it, in consequence of being its citizens, to extend its dominion.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Which is a manifest token of the righteous judgment of God,.... That is, according as some think, that God should glorify those that are persecuted, and punish their persecutors: this sense indeed may seem to agree with what follows; but the apostle is speaking not of something future, but of something present; not of what God will do hereafter, but of the present sufferings of the saints. According to others the sense is, that God's suffering affliction and persecution to befall his own people, as a chastisement of them, that they may not be condemned with the world, is an evidence of his strict justice, that he will not suffer sin in any to go unobserved by him; and is a manifest token how severely and righteously he will punish the wicked hereafter, see Pe1 4:17. But rather the meaning of the words is this, that whereas good men are afflicted and persecuted in this life, they have now their evil things, and bad men prosper and flourish, and have their good things, so that justice does not seem to take place; which seeming inequality in Providence has been sometimes the hardening of wicked men, and the staggering of the righteous, which should not be; this is now a manifest token, and a clear case, that there will be a righteous judgment, in which things will be set aright, and justice will take place; for God is neither unrighteous nor careless, or negligent; and this is observed to support the saints under their sufferings, and to animate them to bear them patiently:

that ye may be counted worthy of the kingdom of God, for which ye also suffer; either of the Gospel, which is sometimes so called, and for which they suffered, and so judged themselves worthy of it; as those that put it away from them, and care not to suffer the least reproach for it, show themselves to be unworthy of it, and of eternal life also: or of a Gospel church state, and a name, and a place in it, for which the people of God likewise suffer; and those who shun reproach and sufferings for it are not worthy to have a place, or their names there: or rather of the heavenly glory; for the hope of which saints suffer much here, whereby their graces are tried, and so they are counted worthy, not by way of merit of it, but meetness for it; many tribulations are the way, or at least lie in the way to this kingdom. In the school of afflictions the saints are trained up for it; and though these are not worthy to be compared with their future happiness, yet they work for them an eternal weight of glory; by the means of these the graces of the Spirit of God are exercised and increased, their hearts are weaned from the world; and coming up out of great tribulations, they wash their garments, and make them white in the blood of the Lamb, and are made meet to be partakers of the inheritance with the saints in light.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

Ver. 5. Which is a manifest token] ενδειγμα, indigitatio. The saints’ sufferings here are an ocular demonstration of a future judgment, wherein all their wrongs shall be righted, all their labour of love recompensed. This held Job’s head above water, when else he had been overwhelmed with the floods of affliction, Job 19:25. So Dan 12:1-2. Though things be otherwise darkly delivered, yet when the Jews were to lose land and life, then plainly the general judgment is mentioned: so Heb 11:35.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which is a manifest token of the righteous judgment of God - The word “which” is supplied by our translators, and there may be some doubt to what the apostle has reference as being “a manifest token of the righteous judgment of God.” The general sense seems to be, that the fact that they were thus persecuted was an evidence that there would be a future judgment, when the righteous who were persecuted would be rewarded, and the wicked who persecuted them would be punished. The manner in which they bore their trials was an indication also of what the result would be in regard to them. Their patience and faith under persecutions were constantly showing that they would “be counted worthy of the kingdom of God, for which they were called to suffer.” It is evident that a relative must be supplied here, as our translators have done, but there has been a difference of view as to what it refers. Some suppose that it is to “patience,” others to “persecutions and tribulations,” and others to the “whole sentence” preceding. The latter is probably the true construction, and the sense is, that the endurance of affliction in a proper manner by the righteous is a proof that there will be a righteous judgment of God in the last day:

(1) It is evidence that there will be a future judgment - since the righteous here suffer so much, and the wicked triumph.

(2) These things are now permitted in order that the character may be developed, and that the reason of the sentence in the last day may be seen.

(3) The manner in which these afflictions are borne is an evidence - an indication (ἔνδειγμα endeigma) of what the results of the judgment will be. The word rendered “manifest token” (ἔνδειγμα endeigma), occurs nowhere else in the New Testament. It means an indication, token, proof - anything that shows or points out how a thing is, or is to be (from ἐνδείκνυμι endeiknumi, to show, to point out). The meaning here is, therefore, that the course of events referred to - the persecutions which they endured, and the manner in which they were borne - furnished a proof that there would be a righteous judgment, and also afforded an indication of what the result of that judgment would be. We may, in general, learn what will be the issues of the judgment in the case of an individual from the manner in which he bears trials.

Of the righteous judgment of God - That there will be a just judgment hereafter. The crimes of the wicked who go unpunished on the earth, and the sufferings of the good who are unavenged, are a demonstration that there will be a judgment, when all these inequalities will be adjusted.

That ye may be counted worthy - As the result of your affliction, that you may be fitted for the kingdom of God. This does not mean that Christians will merit heaven by their sufferings, but that they may show that they have such a character that there is a fitness or propriety that they should be admitted there. They may evince by their patience and resignation, by their deadness to the world and their holy lives, that they are not disqualified to enter into that kingdom where the redeemed are to dwell. No true Christian will ever feel that he is worthy on his own account, or that he has any claim to eternal life, yet he may have evidence that he has the characteristics to which God has promised salvation, and is fitted to dwell in heaven.

Of the kingdom of God. - In heaven, see the notes on Mat 3:2.

For which ye also suffer. - The sufferings which you now endure are because you are professed heirs of the kingdom; that is, you are persecuted because you are Christians; see 1Th 2:14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. (Witham) --- The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God’s justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. (Calmet) --- Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Greek: Kataxiothenai umas; and ver. 11, ibid. Greek: axiose. The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

These words seem to follow by way of argument, to comfort these Thessalonians under their sufferings:

1. By what they manifest, viz. the righteous judgment of God; they are a plain indication of it, or demonstration, as the word is used by logicians. And by judgment we must not here understand the judgments or afflictions God inflicts in this world; so that when God doth not spare, but chasten his own children, it is a token of his righteous judgment. But rather under understand it of the last judgment: when we see the righteous suffering such wrongs and injuries from wicked men, and they go unpunished, we may argue thence that there is a judgment to come; we cannot else well vindicate the righteousness, wisdom, goodness, and faithfulness of God in his governing the world: as Solomon so argued, when he saw so much unrighteousness in the very seat of justice; I said in my heart, God shall judge the righteous and the wicked: for there is a time for every purpose and work, Ecc 3:16,17. And this judgment is called here righteous judgment, by way of eminency, as it is expressed by one word, δικαιοκρισια, Rom 2:5, (for all God’s judgments are righteous):

(a) Because the wicked will then meet with justice without mercy, which is not so in any present judgments.

(b) Justice will then be clearly manifested, which now lies obscure, both with respect to the righteous and the unrighteous.

And in this sense the words carry an argument of comfort to the saints, under their present unjust, sufferings from their enemies. As to the same purpose the apostle speaks to the Philippians,

Phi 1:28.

2. The other argument of comfort is from the result of their sufferings, the great advantage which will arise out of them; they will be hence accounted worthy of the kingdom of God: not by way of merit, as the papists say; the Greek word in the text, in its usual acceptation, will not favour that opinion, it signifies no more in the active voice, than the Latin word dignari, which we English to deign, or vouchsafe; and yet we may allow the word to signify more here, not only that this kingdom may be vouchsafed, but that ye may be meet or worthy to receive it; not that all their sufferings could deserve this kingdom, for the apostle saith, Rom 8:18; I reckon the sufferings of this present time not worthy of the glory, & c. There is no proportion between them, and so they cannot merit it, yet God may account those that suffer for this kingdom worthy of it, according to the grace of the new covenant in Jesus Christ, and as it hath a congruity with the nature of God, and his faithfulness in his promises; and so our translation renders the word, not that ye may be worthy of the kingdom of God, but accounted worthy; God of his free grace will account them worthy. The kingdom of God is propounded to men in the new covenant upon certain conditions, and those that perform them have a worthiness of right, as Rev 22:14, but not of merit. But God enables men to perform the conditions, so that there is nothing on our part properly meritorious; yea, when we have performed them, yet our worthiness is to be attributed to Christ, and God’s grace, and not to ourselves, else man would have whereof to glory. The Scriptures call eternal life the gift of God, Rom 6:23, and attributes salvation to grace, Eph 2:8. We must allow a worthiness only that is consistent with grace; but when we have done all we must say: We are unprofitable servants. Luk 17:10; and after all we have done and suffered for the kingdom of God, must pray, as Paul for Onesiphorus, that we may find mercy of the Lord at that day, 2Ti 1:18.

For which ye also suffer; the sense either respects their enemies, that it was upon the account of this kingdom that they persecuted them, having nothing else justly against them; or else their own aim and intention in suffering, it was for the kingdom of God. And hence we may learn that his kingdom is worth suffering for, and that in some cases it cannot be obtained without suffering: and he that then refuseth to suffer will be accounted unworthy of it; as he that doth suffer for it, as these Thessalonians, hath, upon the account of God’s covenant, and the merits of Christ, not only the grace and mercy, but the justice and faithfulness, of God engaged to bestow it upon him. And also that we may and ought in our sufferings look to the reward, as Moses did, Heb 11:1-40.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Which—Refers to their firm faith in the face of persecutions. It was a divine token, a premonition of the righteous judgment of God to be executed at the advent.

That—To the end, or with the result that, so far as you are concerned, ye may be counted worthy of the kingdom of glory.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Which is a manifest token. A sentence in apposition, so that the words, "which is," printed in italics, ought to be omitted. By "token" is here meant pledge or proof. The reference is not simply to the Thessalonians, but to the whole clause to the fact of the Thessalonians steadfastly enduring persecutions and affliction; in other words, to their sufferings for the sake of the gospel. Of the righteous justjudgment of God. Not to be referred to the present state, and particularly to sufferings perfecting the Thessalonians and preparing them for the kingdom of God (Olshausen); but to the future judgment. These words imply that the sufferings of the righteous and the prosperity of their wicked persecutors was a clear proof that there shall be a future state of retribution, when the inequalities of the present state of things will be adjusted, when the apparent violations of justice will be rectified, and when matters will be completely reversed when the persecutors will be punished and the persecuted rewarded. (comp. Php_1:28, "And in nothing terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation and that of God That; in order that, indicating the purpose of God"s dispensation. Ye may be counted worthy. Paul here finds, in the faith and patience of the Thessalonians amid persecution, an evidence of a state of reward, as well as in the cruelties of their persecutors an evidence of a state of punishment. The idea that man can merit salvation as a reward from God is not contained in this passage. As all men are sinners, salvation can only be obtained through the merits and mediation of Christ. But with this grace of God, justice is not abolished; the righteous will be rewarded for their faith and patience (Heb_6:10; also Heb_11:6; Luk_6:35; 1Co_3:8; 2Jn_1:8) Of the kingdom of God; namely, the Messianic kingdom which Christ will establish at the advent: here the heavenly state. For which; for the sake of which. Ye also suffer; or rather, are sufferin g; the sufferings being continued down to the time when the apostle wrote this Epistle.

The significance of these sufferings in relation to Divine judgment.

He comforts them with the thought of the certainty of the future judgment.

I THERE WILL BE A RIGHTEOUS JUDGMENT OF MEN. "Verily there is a God that judgeth in the earth". (Psa_58:11) The afflictions of the righteous and the prosperity of the wicked in the present world are not inconsistent with this righteous judgment. The problem is an old one, how to understand the mystery of Divine providence. The Book of Job sets forth its conditions and its mysteries. The disturbing effect of sin is not sufficiently considered in estimating the character of the Divine administration. It is the inequalities in Divine providence that lead us to expect a future rectification of wrongs; for God"s judgment is righteous.

II THE PATIENT HEROISM OF THE SAINTS IS ITSELF A SIGN OF GOD"S RIGHTEOUS JUDGMENT. "Which is a token of the righteous judgment of God, that ye may he counted worthy of the kingdom of God, for which ye also suffer.

1. It is not that believers suffer, receiving here their evil things, while thewicked receive their good things.

2. It is not because God is just and there rest be a future judgment.

3. It is not that the persecution was an indication how the judgment wouldgo at the last clay.

4. It is that the patience of the saints accredited them, by the righteousjudgment of God, as meet heirs of his kingdom, while it was a presage of the coming judgment, when the future would bring its double compensation for the present. The idea is the same as in the Philippian Epistle: "And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God". (Php_1:28) It follows, therefore,

(1) that God is not forgetful or indifferent to the sufferings of his saints;

(2) that patience is a special qualification for the enjoyment of God"s kingdom;

(3) that the sufferings of this present time are not worthy to be compared with the future happiness of the saints, who will have an eternal weight of glory. T.C.

Vers. 5-7.

The persecutions of the Thessalonians.

I THE MEANING OF AFFLICTION.

1. It does not mean, that God is angry with us. Job"s friends thought so. So did Asaph once; but when he went into the sanctuary of God his eyes were enlightened; he understood then that God himself is the Portion of his people; that there is nothing upon earth to be desired in comparison with him; that though heart and flesh may fail, God is enough, and more than enough, for his chosen in this world, and in the world to come will receive them to glory. God"s dealings with men are often misinterpreted; people use the word "judgment" carelessly and without knowledge. Affliction would be almost intolerable, if it were indeed always a proof of the Divine wrath. But, God be thanked, he himself has told us it comes in love.

2. It is a trial of our faith. Satan said, "Doth Job serve God for nought?" The world often says so now; it imputes lower motives; it refuses to believe in unselfish goodness. The man who can say in the midst of troubles, "The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord," is a living proof of the reality, of the sustaining power, of the presence of God; one of those miracles of grace which, thank God, are still daily wrought around us in the world. These things are among the facts registered by the observer of spiritual truths facts as real as the facts of external nature, and of far deeper and more abiding moment.

3. It worketh patience. The trial of God"s saints is more precious than that of gold which perisheth. Gold is tried by fire; God"s people are tried in the furnace of affliction. Affliction, meekly borne, hath a refining power; it elevates and refines the whole character; "it yieldeth the peaceable fruit of righteousness to them that are exercised thereby." Faith is strengthened by trials; patience is acquired by the habit of enduring affliction. Without endurance, without suffering, there is no opportunity of developing the grace of patience.

II THE ULTIMATE ISSUE OF PERSECUTION.

1. To the persecuted. Rest rest with all saints; with St. Paul who had been the means of their conversion, who was then writing to comfort them. The weary and heavy laden who come to Christ, as he bids them, find in him rest for their souls even in this present life. There is an inner rest of the spirit, amid outward unrest and trouble, which is the pledged possession of

2. the soul that hath found Christ and resteth in faith on him. "Thou shalt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord forever: for in the Lord Jehovah is everlasting strength;" or rather as in the margin "the Lord Jehovah is the Rock of ages." The only rest for the penitent, for the sorrowful, is on the breast of Jesus. We find rest there now; but the truest, deepest rest is yet to come in the kingdom of God. "Requiescat in pace," we say of the departed. They are found worthy of that rest in the kingdom of God who have endured affliction in faith and patience. God is pleased, in his gracious condescension, to call them worthy. "They shall walk with me in white, for they are worthy." That worthiness is of God; it is his gift; he makes them worthy by his grace. He called them not because they were worthy, says St. Augustine; rather by his choice he makes them worthy. It is not their merit but his election, not their goodness but his grace, that makes them what they are. They have not chosen him, but he hath chosen them that they should bring forth much fruit. They are not wise, or strong, or holy; but Christ their Lord is all. He is present with them, abiding in them by his Spirit, purging away their sins, communicating to them more and more of his own holiness and love. As he is, so are they in this world; and they know that, when he shall appear, they shall be like him, for they shall see him as he is. For his sake they are counted worthy of the kingdom of God, and in the hope of that kingdom they are willing now to suffer. But these present sufferings are not worthy to be compared with the coming glory. They know it, and they suffer patiently, for they recognize that great truth that only by the way of the cross can we enter into the kingdom of heaven.

3. To the persecutors. God will recompense affliction to those who afflict his saints. They who persecute the Lord"s disciples persecute the Lord himself. It pertains to his justice that such must receive the due reward of their deeds. It is right; and because it is right, it must be so. Christians must pray for their persecutors; they must do what lieth in them to soften their hearts, to save their souls, to avert the coming judgment. But when the judgment comes they can but stand by, and recognize in solemn awe the justice of the most holy God.

LESSONS.

1. Chastisements are sent in mercy; be patient, be thankful.

2. Chastisement is only grievous if we do not understand its meaning; accept it as sent from God; take it as a cross; be careful not to lose its blessed fruits.

3. Think of the great joy of those who are counted worthy of the kingdomof God; let that high hove be your comfort in trouble.

4. Envy not the oppressor, and choose none of his ways. B.C.C.

A token of righteous judgment.

St. Paul regards the patient endurance of persecution by the Thessalonian Christians as "a manifest token of the righteous judgment of God." Here is one of those paradoxes of triumphant faith in which the apostle delighted. To the superficial observer the aspect of affairs told the very opposite story to that which St. Paul read in it. Good men were persecuted, and they bore their persecution patiently; yet nothing was done for their redress. Was not this a breakdown of justice? The case is like that of the psalmist, who was perplexed at the prosperity of the wicked till he went into the sanctuary, and then, by faith and the knowledge of unseen Divine law, understood their end. (Psa_73:17) His faith in the supremacy and justice of God leads the apostle to put the contrary construction on passing events to that which would be laid upon them by unbelief.

I THE PATIENT ENDURANCE OF PERSECUTION IS A TOKEN OF GOD"S COMING JUDGMENT OF REWARD. The judgment has two sides. There are sheep as well as goats. To those who groan under the yoke of present injustice the coming of a future judgment must be hailed with joy. Then the cruelty will cease, the calumny will be repudiated, the wrong will be righted. But how is the patient endurance of persecution a token of the coming judgment?

1. It shows the necessity of it. Of course, this argument is only addressed to faith. If we believe in God and his righteousness we cannot suppose that he will permit wrongs to remain unredressed. If justice were done on earth we need expect no further rectification. But the postponement of justice makes the future coming of it certain. Here is a reason for looking forward to a future life. If this life were rounded into perfection we should not have so much occasion for expecting another life. But now that it is broken and not justly completed there must be a future. If the wages of God"s labourers are not paid today there must be a morrow when they will be paid.

2. It permits the persecuted to look forward to a happy issue from it. They will not be counted worthy of the kingdom of God simply because they endure persecution. Suffering is not merit. Heaven is not bare compensation. But the patient endurance is a sign of character, and it reveals a fitness for the future award of blessings. The untried may be uncertain of their fate. The tried and faithful have reason for more confidence.

II THE UNAVENGED INFLICTION OF PERSECUTION IS A TOKEN OF GOD"S COMING JUDGMENT OF PUNISHMENT. The blood of Abel cries to God from the ground. The meek, patient endurance of the martyr demands future retribution more powerfully than the loudest cry for vengeance. The better the character of the persecuted is, the less they deserve their ill treatment and the more patiently they bear it, the greater will the guilt of the persecutors appear. Thus this condition of affairs is a token of a coming judgment of wrath.

1. It shows the necessity of it. If justice were already done, guilty men might have some excuse for denying the probability of a future judgment.

2. But now they cannot speak of it as an idle threat of the Church. Justice demands it.

3. It warns the wicked to expect a dreadful doom. It reveals the guilt of their sin; and it makes so glaringly apparent the contrast between their conduct and that of their victims that a difference of destiny of corresponding magnitude may be expected. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A manifest token - This is treated of in the sixth and following verses.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if he had said, " Which tribulations and persecutions, or which patience under your present persecutons, is a sign and token, yea, and evidence and manifestation, that God, the righteous judge, will reward you with a part and share in that kingdom for which you suffer, being in his account worthy of it: not with a worthiness of merit, but with a worthiness of meetness, they being made meet and fit for heaven hereafter by their patience and constancy under sufferings and persecutions here."

Learn hence, That as none can enjoy the kingdom of heaven by meriting heaven, but by being made meet for heaven; so patience under sufferings and reproaches, under persecutions and sharp trials, is a special qualification to make us meet for the enjoyment of that glorious kingdom: That ye may be counted worthy of the kingdom of God, for which ye also suffer.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 2

THE BLESSING OF PERSECUTION

5. We see here that it is a great blessing and an exalted honor to be counted worthy of the kingdom of God, so that we are permitted to suffer persecution for Christ’s sake. Hence, it says that persecution is “a manifestation of the righteous judgment of God.” Christ (Mat 5:10) catalogues persecution among the beatitudes. Have you considered that the probable reason why you are not persecuted is, because you are not worthy of the kingdom of God? The Lord give us light to examine our hearts, and consider our lives!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

which is a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5. A manifest token of the righteous judgment. Your sufferings are a proof of judgment to come. The wicked are not receiving their deserts; the righteous are suffering. A future judgment, hence, must come, because God is righteous. That ye may be counted worthy. Their sufferings not only proved a judgment to come, but tried them, purified them, and prove them worthy.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5. ἔνδειγμα κτλ The faint-hearted need not worry about their future salvation, for the fact of their unexceptional endurance and faith in all their persecutions is itself a “token,” “guarantee,” “positive evidence” of the righteous judgment of God (Rom 2:5), already in purpose and soon to be declared, that they be deemed worthy of the kingdom of God, for which they, and Paul too, are continually suffering. The εἰς τὸ καταξιωθῆνα expresses the purpose of δικαίας κρίσεω

Since the object of boasting specified in v. 4 is not suffering, but the constancy of their endurance and faith in the midst of persecution, ἕνδειγμ is to be taken not with the idea of suffering alone, whether with ἀνέχεσθ or with ἐν πᾶσι … ἀνέχεσθ (Calv. et al.), but with the idea of endurance and faith in spite of persecutions, that is, with ὑπὲ … ἀνέχεσθ (De W., Lün., Lillie, Ell., Lft., Mill., and others). ἔνδειγμ is probably an accus. in direct apposition with the preceding (cf. Rom 8:3, Rom 12:1); but it may be a nominative, in which case ὅ ἑστι is to be supplied on the analogy of Php 1:28. Ephr. and some minuscules read ἐνδείγματ; Theophylact and Codex 442 have εἰς ἔνδειγμ (cf. Rom 3:25); so similarly g, Vulg Ambst Syr. Arm have in exemplum. The distinction between the passive ἕνδειγμ (only here in Gk. Bib., but classic; cf. Plato, Critias, 110 C) and the active ἔνδειξι (in Gk. Bib. confined to Paul; Rom 3:25 f. 2Co 8:24, Php 1:28) is negligible; the meaning is demonstrationem (Th. Mops.), ostentamen (Tert. apud Swete). That εἰς τό κτλ is to be connected not with ἀνέχεσθ (Bengel) leaving ἔνδειγμ … θεου as a parenthesis, or with ἔνδειγμ … θεου (Schott), or with ἔνδειγμ (Wohl.), but with δικαίας κρίσεω is usually admitted (De W., Lün., Lft., Vincent, Dob., et al.). But εἰς το, since the telic sense is not always evident in Paul (see I 2:12), might denote either the content of the judgment (Theophylact ὅπερ ἐστὶν καταξιωθῆνα), or the “object to which it tended” (Ell.; Lillie), or the result conceived or actual (Lün.). In Paul, εἰς το is most frequently of purpose (BMT 409); and this is the probable meaning here (so among others De W. Alford, Ewald, Dob.). καταξιό, only here in Paul (but frequent in Ignatius), means either “beseech” (2 Mac. 13:12) or, as elsewhere in Gk. Bib., “deem worthy” (Luk 20:35, Act 5:41, Act 5:4 Mac. 18:3). It intensifies the simple άξιό (a word used by Paul only in v. 11, but found elsewhere in the N. T. and frequently in Lxx). In the N. T. καταξιό and ἀξιό (except. Act 15:38, Act 28:22 where the meaning is “beseech,” “command,” as regularly in the Lxx) are to be rendered not “make worthy,” but “deem worthy” (cf. SH 30 ff.). Dalman (Worte Jesu, I, 97) observes that “to be worthy of the future æon” is a common rabbinical expression. On βασιλεί, see I 2:12.

ὑπὲρ ἦς καὶ πάσχετ. “For which you too (as well as we, that is, the writers) are suffering.” The present tense (πάσχετ; cf. v. 4 ἀνέχεσεθ) designates the sufferings as going on; ὑπὲρ ἦ makes plain that the motive or goal of suffering is none other than the future kingdom of God; και implies a fellowship in present sufferings of readers (at home) and writers (in Corinth), and prepares the way for the significant ἄνεσιν μεθʼ ὑμῶ (v. 7).

It is probable that και here and μεθʼ ἡμῶ (v. 7) are due to Paul’s experiences in Corinth (cf. 3:2); on και, cf. I 2:13, 3:5, 5:25, 2Co 1:6. Most commentators, however, interpret και (which F omits) as implying a correspondence not between Paul and his readers in reference to suffering, but between present suffering and future glory; so, for example, Lft., who compares 2Ti 2:12, and Ell. who notes Rom 8:17, Act 14:22 and says: “και with a species of consecutive force supplies a renewed hint of the connection between suffering and the καταξιωθῆναι κτλ” (cf. also Wohl., Dob. and others). In the phrase πάσχειν ὑπέ (Php 1:29, 1Pe 2:21, Act 9:16), ὑπέ may indicate advantage (Lft.), “object for which” (Ell.), the motive or goal (“to gain which”; Lün. Schmiedel, Dob.); but it is probably equivalent to περι (cf. v. 4, 2:1; also πάσχειν περι 1Pe 3:18 B and 2:21 A). On the thought of v. 5, cf. especially Php 1:28-30.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A manifest token [ενδειγμα] . N. T. o. Comp. endeixiv, Phi 1:28. The token is the patience and faith with which they endure persecution and tribulation. It is a token of the righteous judgment of God, in that it points to the future glory which God will confer at the final judgment and the righteous award which will be dispensed to the persecutors. Similarly Phi 1:28.

That ye may be counted worthy. The structure of the sentence is loose. These words should be directly connected with righteous judgment, and denote the purport of that judgment - their assignment to an inheritance in the kingdom of God.

Of the kingdom of God [της βασιλειας του θεου] . The phrase is not frequent in Paul. basileia qeou four times; basileia tou cristou kai qeou kingdom of Christ and of God, once. Here in the eschatological sense - the future, consummated kingdom, the goal of their striving and the recompense of their suffering. See on Luk 6:20.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.