Albert Barnes Commentary 2 Thessalonians 1

Paul, and Silvanus, and Timotheus. See Barnes on 1 Thessalonians 1:1.

We are bound to thank God always for you. (See Barnes' notes on 1 Thessalonians 1:2).

As it is meet. This means it is fit or proper.

Because your faith grows exceedingly. From this, it would seem probable that Paul had heard from them since his first letter was written. He had doubtless received news, at the same time, of the error that prevailed among them regarding his views on the coming of the Lord Jesus, and of the progress the truth was making.

And the charity of every one of you all toward each other. That is, your mutual love.

So that we ourselves glory in you in the churches of God. That is, we mention your example to other churches and glory in it, as an evidence of what the gospel is capable of doing (1 Thessalonians 2:19; 1 Thessalonians 2:20).

Compare 2 Corinthians 9:2.

For your patience. Your patient endurance of trials.

And faith. Fidelity or constancy. You have shown unwavering confidence in God in your afflictions.

In all your persecutions and tribulation, that you endure (1 Thessalonians 2:14; 1 Thessalonians 4:13).

It would seem from this that the persecutions and trials to which the apostle referred in his first epistle were still continued.

For "endure," compare James 5:11.

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 about what the apostle refers to as "a manifest token of the righteous judgment of God." The general sense seems to be this: the fact that they were persecuted in this way was evidence of a future judgment. In that judgment, 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 also an indication of what the result would be for 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 opinion as to what it refers. Some suppose it refers to "patience"; others to persecutions and tribulations; and others to the whole sentence preceding. The latter is probably the true construction. The meaning is that the endurance of affliction by the righteous, in a proper manner, is proof that there will be a righteous judgment of God on the last day.

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

2. These things are now permitted so that character may be developed, and so that the reason for the sentence on the last day may be seen.

3. The manner in which these afflictions are borne is an evidence—an indication (endeigma)—of what the results of the judgment will be. The word translated "manifest token" (endeigma), occurs nowhere else in the New Testament. It means an indication, token, or proof—anything that shows or points out how a thing is or is to be (from endeiknumi, to show, to point out). Therefore, the meaning here is that the course of events referred to—the persecutions they endured and the manner in which they were borne—furnished proof that there would be a righteous judgment. It also provided an indication of what the result of that judgment would be. In general, we may learn what the outcome of the judgment will be for an individual from the manner in which they bear trials.

Of the righteous judgment of God. This means that there will be a just judgment in the future. The crimes of the wicked who go unpunished on earth and the sufferings of the good who are unavenged demonstrate that there will be a judgment. At that time, all these inequalities will be adjusted.

That you may be counted worthy. As the result of your affliction, this means that you may be fitted for the kingdom of God. This does not mean that Christians will merit heaven by their sufferings. Instead, they may show that they have such a character that there is a fitness or propriety for them to be admitted there.

They may demonstrate, by their patience and resignation, by their deadness to the world, and their holy lives, that they are not disqualified from entering 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 possesses the characteristics to which God has promised salvation and is fitted to dwell in heaven.

Of the kingdom of God. This refers to heaven. (See Barnes on Matthew 3:2).

For which you also suffer. The sufferings 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).

Seeing it is a righteous thing with God to recompense tribulation to them that trouble you. The sense is, "There will be a future judgment, because it is proper that God should punish those who now persecute you. It is not right that they should go unpunished, and triumph forever. It is not an arbitrary thing, a thing which is indifferent, a thing which may or may not be done; it is a just and proper thing that the wicked should be punished."

The doctrine is that the future punishment of the wicked is just and proper; and that, being just and proper, it will be inflicted.

Many suppose that there would be no justice in the eternal punishment of the wicked; that the threatening of that punishment is wholly arbitrary; that it might easily be dispensed with; and that, because it is unjust, it will not be inflicted, and need not be dreaded. But that it is just and proper, a very slight degree of reflection must show. For:

1. It is inconceivable that God should threaten such punishment unless it were just. How can it be reconciled with His perfections that He can hold up before mankind the assurance that any of them will be punished forever, unless it be right that it should be so? Can we believe that He deliberately threatens what is wrong, or that in the face of the universe, He publicly declares His intention to do what is wrong?

2. Men themselves believe that it is just that the wicked should be punished. They are constantly making laws, and affixing penalties to them, and executing them, under the belief that it is right. Can they regard it as wrong in God to do the same thing? Can that be wrong in Him which is right in themselves?

3. If it be right to punish wickedness here, it is not wrong to punish it in the future world. There is nothing in the two places which can change the nature of what is done. If it be right for God to visit the sinner here with the tokens of His displeasure, there is nothing which can make it wrong to visit Him in like manner in the future world. Why should that be wrong in another world which is right and proper in this?

4. It will be a righteous thing for God to punish the wicked in a future state, for they are not always punished here as they deserve. No one can seriously maintain that there is an equal distribution of rewards and punishments on the earth. Many a man goes to the grave having received no adequate punishment for his crimes.

   Many a murderer, pirate, robber, traitor, and plunderer of nations under the name of a conqueror thus dies. No one can doubt that it would be a "just" thing to punish them here if they could be arrested. Why should it be any the less "just" to punish them when they enter another world?

   In like manner, many a man lives a life of profligacy; or is an open scoffer; or aims to cast off the government of God; or is a seducer of innocence; and yet lives in the midst of wealth, and goes down in calmness and peace to the grave (Psalms 73:3–5; Job 21:23–33). Why is it not "just" that such a one should be punished in the future world? . But, if it is right that God should punish the wicked in the future world, it will be done. For:

   1. There is nothing to hinder Him from doing it. He has all power, and has all necessary means of inflicting punishment, entirely at His disposal.

   2. It would not be right not to do it. It is not right for a magistrate to treat the righteous and the wicked alike, or to show that he has as much regard to the one as to the other.

   3. It cannot be believed that God has uttered a threatening which He never meant to execute, or to appear before the universe as having held up before men the terror of the most awful punishment which could be inflicted, but which He never intended to carry into effect. Who could have confidence in such a Being? Who could know what to believe when He makes the most solemn declaration?

   4. The Judge of all the earth will do right; and if it is right to declare that the wicked shall be turned into hell, it will not be wrong to inflict the sentence. And if, on the whole, it is right that the sinner should be punished, it will be done.

Them that trouble you. Those who persecute you. (See 1 Thessalonians 2:14).