2 Tessalonicenses 1:5

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 2 Timóteo 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.