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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, dikaiokrisia, 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.