2:1 brothers See note on 1:4.

2:2 mistreated in Philippi Paul and Silas were beaten and imprisoned in Philippi for advocating customs unlawful for Roman citizens (Acts 16:21). See Acts 16:19–39.

2:3 from error or from impurity or with deceit Paul reassures the Thessalonians about the integrity of his teaching, motives, and methods. See note on 1 Thess 1:5.

2:4 approved by God Jesus Christ commissioned Paul as an apostle (Acts 9:4–6), and the churches in Antioch and Jerusalem recognized his status and calling (Acts 13:1; Gal 2:9). Consequently, Paul presents himself and his teaching as worthy of the Thessalonians’ trust.

2:5 greediness The Greek word used here, pleonexia, refers to the desire to possess more than others, regardless of actual need. Paul and his companions were not greedy, nor did not they use any pretext to disguise greediness—a common practice among traveling philosophers.

God is witness Paul calls God as his witness because only God can fully know the motives behind his missionary efforts. Compare 1 Thess 2:10; Rom 1:9; 2 Cor 1:23.

2:7 apostles of Christ An apostle is a person designated by God to speak and act with special authority. Paul did not assert his authority as an apostle; rather, he appealed to the Thessalonians as a friend.

infants The Greek word used here varies in ancient manuscripts. If Paul intended to use the term nēpios, then he is saying that he and his coworkers behaved like infants among the Thessalonians. In other words, they were guileless and undemanding. Most manuscripts support this variation. If Paul meant to use the word ēpios, then he is saying that they were gentle among the Thessalonians.

nursing Paul is likely using the image of a nursing mother or a wet nurse here. In the Graeco-Roman world, wet nurses were commonly used for feeding infants. Such nurses were highly esteemed for their work and were used by both the upper and lower classes of society. Paul presents this metaphor to characterize the love and care that he and his coworkers showed to the Thessalonians.

2:9 our labor and hardship Greeks considered manual labor the duty of slaves. But Paul and his companions worked in order to set an example for the Thessalonians and relieve them of having to provide financial support (compare 1 Thess 5:13). Paul’s goal was to support himself through his long hours of labor so that he would not become a burden to his churches (compare 1 Cor 9:3–14).

2:11 like a father Paul considered himself to be a spiritual father to those he led to Christ (e.g., 1 Cor 4:15; Phlm 10). Drawing on this image, Paul describes how he played the role of a father by helping his children mature in the faith after their conversion.

2:12 live in a manner worthy In doing so, the Thessalonians will please God and win the respect of outsiders (1 Thess 4:1, 12).

kingdom The Greek word used here, basilea, refers in this context to the domain God rules as King. Believers must live in accordance with His commands as subjects within His kingdom.

The Kingdom of God: Already but Not Yet

2:13 word of God The gospel message (Acts 8:14; 13:46; 2 Tim 2:9). The Thessalonians recognized that Paul’s message came from God, not human beings.

2:14 imitators See note on 1 Thess 1:6.

Judea The Greek and Roman designation for Judah—the territory in Israel including the cities of Jerusalem, Caesarea, and Capernaum. The area of Judaea was the second phase of evangelization after Jerusalem (Acts 1:8; 8:1). The churches in this region experienced early persecution (compare Acts 8:1).

suffered Refers to the suffering caused by persecution.

Suffering

2:15 opposed to all people Paul advises that new believers should not be surprised by the hostility of certain Jews. He also advises them against being discouraged by their afflictions as though the gods were punishing them.

2:16 Gentiles Non-Jewish people. God included the Gentiles in His redemptive plan (compare Isa 49:6). Paul recognized this and directed his missionary efforts to the Gentiles (Acts 13:46; 18:6; Gal 2:7–9).

Gentiles

fill up their sins Depicts a period of recurring sin that eventually reaches a breaking point and induces God’s judgment. This expectation was common to Jewish theology (e.g., Gen 15:16; Dan 8:23). Although Paul seems to focus only on the judgment of Jews here, elsewhere he stresses that God’s judgment will come upon all unrepentant people regardless of their ethnicity (e.g., Rom 2:9–10).

wrath Those persecuting the believers at Thessalonica were the objects of God’s anger. Such people sinned against God by opposing Paul’s missionary work to the Gentiles. See note on 1 Thess 1:10; note on 1 Thess 2:16.

2:17 made orphans The Greek term used here, aporphanizō, describes separation between people. It was often used in the context of parent-child relationships in which it could describe either children who had been orphaned by their parents or parents who had lost their children. Here Paul depicts himself as a father cut off from his children—the Thessalonian believers (compare v. 11).

2:18 Satan hindered us Satan is the enemy of God who opposes Paul and his apostolic ministry (e.g., 3:5; 2 Cor 2:11; 11:13–15; 12:7). Some of the Thessalonians likely worried that Paul abandoned them when he abruptly left the city and did not return (see note on 1 Thess 1:1–10). Paul assures the believers at Thessalonica that his separation from them was not his choice—Satan hindered him.

2:19 hope or joy or crown of boasting Paul shared similar words with the Philippians. See Phil 4:1.

at his coming See note on 1 Thess 1:10.