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:

For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.

a token of the righteous judgment of God, for your being counted worthy of the reign of God, for which also ye suffer,

For these are a plain token of God's righteous judgement, which has in view your being deemed worthy of admission to God's Kingdom, for the sake of which, indeed, you are sufferers.

Which is a clear sign of the decision which God in his righteousness has made; to give you a part in his kingdom, for which you have undergone this pain;

which are a sign of the just judgment of God, so that you may be held worthy of the kingdom of God, for which you also suffer.

These persecutions will vindicate the justice of God's judgment, and will result in your being reckoned worthy of God's kingdom, for the sake of which you are now suffering;

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." [1] 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, [2] boasted that the gods favored the sacrilegious. [3] 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 (ataxian) 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)

Footnotes

1 - "Solicitor nullos esse putare deos." -- Ovid in. Am. 9:36. In order to see the appropriateness of the quotation, it is necessary to notice the connection of the words "Cum rapiant mala fata bonos.... Solicitor," etc.; -- "When misfortunes overtake the good, I am tempted," etc. -- Ed.

2 - "Comme Denys le tyran, apres auoir pillé vn temple, s'estant mis sur le mer, et voyant qu'il auoit bon vent;" -- "As Dionysius the tyrant, after he had plundered a temple, having embarked upon the sea, and observing that he had a favorable wind."

3 - Our author alludes to a saying of Dionysius the younger, tyrant of Sicily, on occasion of his plundering the temple of Proserpine. See Calvin on the Psalms, [59]vol. 1, p. 141, [60]vol. 3, p. 126, and [61]vol. 5, p. 114.--Ed.

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 Matthew 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 1-Thessalonians 2:14.

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.

(2) [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:
(2) He shows the source of all true comfort, that is, that in afflictions which we suffer from the wicked for righteousness' sake, we may behold as it were in a mirror the testimony of that judgment to come, the end of which is most acceptable to us, and most severe to his enemies.

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 1-Peter 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.

Religion, if worth anything, is worth every thing; and those have no religion, or none worth having, or know not how to value it, cannot find their hearts to suffer for it. We cannot by all our sufferings, any more than by our services, merit heaven; but by our patience under sufferings, we are prepared for the promised joy. Nothing more strongly marks a man for eternal ruin, than a spirit of persecution and enmity to the name and people of God. God will trouble those that trouble his people. And there is a rest for the people of God; a rest from sin and sorrow. The certainty of future recompence is proved by the righteousness of God. The thoughts of this should be terrible to wicked men, and support the righteous. Faith, looking to the great day, is enabled partly to understand the book of providence, which appears confused to unbelievers. The Lord Jesus will in that day appear from heaven. He will come in the glory and power of the upper world. His light will be piercing, and his power consuming, to all who in that day shall be found as chaff. This appearance will be terrible to those that know not God, especially to those who rebel against revelation, and obey not the gospel of our Lord Jesus Christ. This is the great crime of multitudes, the gospel is revealed, and they will not believe it; or if they pretend to believe, they will not obey it. Believing the truths of the gospel, is in order to our obeying the precepts of the gospel. Though sinners may be long spared, they will be punished at last. They did sin's work, and must receive sin's wages. Here God punishes sinners by creatures as instruments; but then, it will be destruction from the Almighty; and who knows the power of his anger? It will be a joyful day to some, to the saints, to those who believe and obey the gospel. In that bright and blessed day, Christ Jesus will be glorified and admired by his saints. And Christ will be glorified and admired in them. His grace and power will be shown, when it shall appear what he has purchased for, and wrought in, and bestowed upon those who believe in him. Lord, if the glory put upon thy saints shall be thus admired, how much more shalt thou be admired, as the Bestower of that glory! The glory of thy justice in the damnation of the wicked will be admired, but not as the glory of thy mercy in the salvation of believers. How will this strike the adoring angels with holy admiration, and transport thy admiring saints with eternal rapture! The meanest believer shall enjoy more than the most enlarged heart can imagine while we are here; Christ will be admired in all those that believe, the meanest believer not excepted.

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 (Psalm 73:1-14) and Jeremiah (Jeremiah 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" (Genesis 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 (Luke 16:25; 1-Corinthians 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 Acts 5:41; Acts 9:16; Philippians 1:29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Revelation 20:12; compare 1-Thessalonians 2:12; 1-Peter 1:6-7; Revelation 20:4). The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare Romans 8:17-18.

A manifest token - This is treated of in 2-Thessalonians 1:6 and following verses.