Exegetical and Hermeneutical Commentary of 1 Thessalonians 2:16
Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost.
16. forbidding us to speak to the Gentiles that they might be saved ] R. V., may be saved. As much as to say: “These Jews, if they had their way, would prevent us speaking a single word to you about the Gospel; they would willingly see all the Gentiles perish!” This stamped them as enemies of the human race. They were furious to think that unclean Gentiles claimed a share in their Messiah! Their murderous hatred against Paul was due to the fact that he preached Christ to the heathen and declared God to be the God of Jews and Gentiles equally, saving both alike through faith in Christ. So when in his defence before the Jewish multitude at the Temple he came to the words, “Depart, for I will send thee far hence unto the Gentiles,” they broke out in uncontrollable rage, “Away with such a fellow from the earth, for it is not fit that he should live!” (Act 22:21-23). The Jews of Thessalonica seem to have been especially mean and fanatical (Act 17:5; Act 17:11; Act 17:13); and the Apostle wishes his readers to see how entirely he is on their side as against his fellow-countrymen.
to fill up their sins alway ] After the death of Christ a space for repentance was allowed them, the “forty years” alluded to in Heb 3:9; Heb 3:17. Had they accepted Christ’s message of reconciliation through the apostles and become His witnesses to the Gentiles, the judgement would have been averted (Act 3:19). The measure allowed to the nation’s sins was not yet full; but this last refusal made their cup overflow slowly filling, as it had been, for many ages. “Fill ye up then the measure of your fathers,” Jesus had said to them (Mat 23:32); and this they had done, beyond all question. The phrase fill up their sins, signifying ripeness for judgement, is used in Gen 15:16 of the Amorites in Abraham’s time an ominous parallel. “Alway:” comp. Stephen’s reproach, “As did your fathers, so do ye” (Act 7:51).
for the wrath is come upon them to the uttermost ] but the wrath (R. V.), not for; as though he said, “But the end comes at last: they have always been sowing this harvest; now it has to be reaped.” Whose wrath this is, goes without saying; so in Rom 5:9 God’s anger is called with impressive emphasis “ the wrath.” It is indeed “the wrath” of ch. 1Th 1:10 (see note): there regarded in its final and general manifestation to the world, here in its imminent relation to the people of Israel. There it is “coming;” here it “is come,” or has arrived.
These words are prophetical; but the announcement goes beyond prediction. The Jews as a people had decisively refused the gospel of Jesus Christ, and their fate was sealed. The nation was moving swiftly and visibly down the inclined plane to ruin. And this calamity was to be final. “To the uttermost,” says the Apostle; lit., unto an end. In former threatenings the Lord had said, “Yet will I not make a full end” (Jer 4:27, and often). He does make a full end this time an end of the Old Covenant and of national Israel as the elect people; still it is not “ the end,” as though God had no further dealings with ancient Israel: see on the contrary Romans 11.
In the year 70 of our Lord Jerusalem fell, after the most dreadful and calamitous siege known in history; and the Jewish people ever since have wandered without a home and without an altar. Tristis exitus, says Bengel: urgebat miseros ira Dei, et ( tandem, at length) urbem cum templo delevit.
Fuente: The Cambridge Bible for Schools and Colleges
Forbidding us to speak to the Gentiles – see Act 17:5, Act 17:13. No particular instance is mentioned in the life of Paul previous to this, when they had formally commanded him not to preach to the pagan, but no one can doubt that this was one of the leading points of difference between him and them. Paul maintained that the Jews and Gentiles were now on a level with regard to salvation; that the wall of partition was broken down; that the Jew had no advantages over the rest of mankind in this respect, and that the pagan might be saved without becoming Jews, or being circumcised; Rom 2:25-29; Rom 3:22-31; notes, Col 1:24. The Jews did not hold it unlawful to speak to the Gentiles, and even to offer to them eternal life Mat 23:15, but it was only on condition that they should become proselytes to their religion, and should observe the institutions of Moses. If saved, they held that it would be as Jews – either originally such, or such by becoming proselytes. Paul maintained just the opposite opinion, that pagans might be saved without becoming proselytes to the Jewish system, and that, in fact, salvation was as freely offered to them as to the children of Abraham. Though there are no express instances in which they prohibited Paul from speaking to the Gentiles recorded before the date of this Epistle, yet events occurred afterward which showed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him; see Act 22:21-22, And he (Christ) said unto me (Paul), Depart, for I will send thee far hence unto the Gentiles. And they (the Jews) gave him audience unto this word, and then lift up their voices and said, Away with such a fellow from the earth, for it is not fit that he should live.
That they might be saved – That is, as freely as others, and on the same terms, not by conversion to Judaism, but by repentance and faith.
To fill up their sins alway – At all times – pantote – in every generation. That is, to do now as they have always done, by resisting God and exposing themselves to His wrath. The idea is, that it had been a characteristic of the nation, at all times, to oppose God, and that they did it now in this manner in conformity with their fixed character; compare Act 7:51-53, and notes on Mat 23:32, on the expression, Fill ye up then the measure of your fathers.
For the wrath is come upon them – This cannot mean that the wrath of God had been then actually poured out upon them in the extreme degree referred to, or that they had experienced the full expressions of the divine displeasure, for this Epistle was written before the destruction of their city and temple (see the Introduction); but that the cup of their iniquity was full; that they were in fact abandoned by God; that they were the objects even then of his displeasure, and that their destruction was so certain that it might be spoken of as an indubitable fact. The wrath of God may be said to have come upon a man when he abandons him, even though there may not be as yet any external expressions of his indignation. It is not punishment that constitutes the wrath of God. That is the mere outward expression of the divine indignation, and the wrath of God may in fact have come upon a man when as yet there are no external tokens of it. The overthrow of Jerusalem and the temple, were but the outward expressions of the divine displeasure at their conduct. Paul, inspired to speak of the feelings of God, describes that wrath as already existing in the divine mind; compare Rom 4:17.
To the uttermost – Greek – eis telos – to the end; that is, until wrath shall be complete or exhausted; or wrath in the extremest degree. It does not mean to the end of their race or history; nor necessarily to the remotest periods of time, but to that which constitutes completion, so that there should be nothing lacking of that which would make indignation perfect: eis telos – gantz und gar – thoroughly, entirely, through and through. Passow. Some have understood this as meaning at the last, or at length, as Macknight, Rosenmuller, Koppe, and Wetstein; others as referring to duration, meaning that it would follow them everywhere; but the more correct interpretation seems to be to refer it to that extremity of calamity and woe which was about to come upon the nation. For an account of this, see the notes on Mat 24:21.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. 1Th 2:15.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Forbidding us to speak to the Gentiles that they might be saved: their contrariety to all men is expressed particularly in this instance; they forbade the apostles to preach to the Gentiles, which were the greater number of men; though they opposed also their preaching to the Jewish nation: for the Jews could not endure to hear that the Gentiles should be received into the church, or into special favour with God; as appears by Christs sermon in the synagogue, Luk 4:28, and in the apostles apology for himself at Jerusalem, Act 22:21,22. And their forbidding them implies, not an act of authority, for they had it not, but their hindering them what they could, and stirring up the people and rulers against them, as Act 17:6.
To fill up their sins alway; to cause it to rise up to such a measure and degree as will at last bring destruction. Though this was not their intention, yet through the just judgment of God it was the event. They killed the prophets; but killing Christ, and persecuting the apostles, and hindering the salvation of mankind thereby, this filled up their sin. The expression alludes to what is said of the Amorites, Gen 15:16, and foretold by Daniel, Dan 9:27, called the consummation. As here is a perfecting of holiness, and filling up of grace, so also of sin. And sin against the gospel ripens sin more than against the law. And because they made a constant progress in sin, they are said to fill it up; Fill ye up the measure of your fathers, Mat 23:32.
For the wrath is come upon them to the uttermost: first they filled up their sin, and then comes this wrath, or that wrath foretold by Daniel, Dan 9:27; and by our Saviour, Mat 23:38. It was their last destruction by the Romans. Gods wrath broke forth upon them several times before, but not to the utmost till now. Or, to the end, as in the Greek. In former punishments God removed his wrath and restored them again, but this continues to the end. Or, some, by the end, understand only the perfection and consummation of this wrath. And its coming may be read in the Greek, it hath prevented them; as bringing them to judgment beforehand in this world; as the destruction of the old world, Sodom, and Jerusalem, were figures and forerunners of the last judgment. And yet this doth not contradict what the apostle speaks, Rom 11:1-36, and many of the prophets, concerning their calling into the faith and church of Christ before the end of the world. Also we must understand it with an exception of the remnant of Gods election that was amongst them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. ForbiddingGreek,“Hindering us from speaking,” c.
to fill up their sinsalwayTending thus “to the filling up (the full measureof, Gen 15:16 Dan 8:23;Mat 23:32) their sins at alltimes,” that is, now as at all former times. Theirhindrance of the Gospel preaching to the Gentiles was the lastmeasure added to their continually accumulating iniquity, which madethem fully ripe for vengeance.
forGreek,“but.” “But,” they shall proceed no further, for(2Ti 3:8) “the” divine”wrath has (so the Greek) come upon (overtakenunexpectedly; the past tense expressing the speedy certainty of thedivinely destined stroke) them to the uttermost”; not merelypartial wrath, but wrath to its full extent, “even to thefinishing stroke” [EDMUNDS].The past tense implies that the fullest visitation of wrath wasalready begun. Already in A.D.48, a tumult had occurred at the Passover in Jerusalem, when aboutthirty thousand (according to some) were slain; a foretaste of thewhole vengeance which speedily followed (Luk 19:43;Luk 19:44; Luk 21:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Forbidding us to speak to the Gentiles, that they might be saved,…. Speaking or preaching the Gospel is the ordinary means of saving souls, or of acquainting them with the way of salvation, the necessity of it, and of the application of it to them, and with this end and view it is preached: now though the Jews disbelieved the Gospel, and despised the ministry of it, and disavowed any such use and end of it, yet such was their envy at the Gentiles, and their hatred of them, that could they have believed it to be the means of salvation, they would have forbidden the preaching of it to them, as they now did; and it is certain, that even the believing Jews, through ignorance, did at first disapprove of the ministry of the word to the Gentiles; see Ac 11:1 such was the aversion of that nation to all others, and which perfectly agrees with their general sentiments, which forbid the explanation of the law to the Gentiles; and therefore it need not be wondered at, that they should do all that in them lay to hinder the entrance and spread of the Gospel among them, of which take the following proof f:
“whoever has not the holy name sealed and bound in his flesh (i.e. is not circumcised)
“it is forbidden to make known to him a word of the law”, and much less to study in it–and whoever is not circumcised, and they give to him , “the least thing in the law”, it is as if he destroyed the world, and dealt falsely with the name of God–Hillell and Shammai did not make known to Onkelos a word of the law, until he was circumcised–and the traditions are, that even though a man is circumcised, yet if he does not do the commands of the law, lo, he is as a Gentile in all things, and “it is forbidden to teach him the words of the law”:”
nay, it is a rule with the Jews g, that
“if a Gentile studies in the law, he is guilty of death:”
and thus were they left in providence, to judicial blindness and hardness of heart,
to fill up their sins alway; the measure of their own and their fathers’ iniquities; see Mt 23:32 a phrase expressive of the abounding of their sins, and of their being under a divine appointment, and of their being limited and restrained by a divine power, and overruled by infinite wisdom, to answer some ends and purposes of God’s glory;
for the wrath is come upon them to the uttermost: which is to be understood, not of their wrath and fury being come to its highest degree and pitch against the followers of Christ, but of “the wrath of God”, as the Vulgate Latin version and Beza’s ancient copy express it; and designs not so much “eternal punishment”, as the Ethiopic version renders the phrase, or everlasting wrath and damnation on the reprobate part of that people, as temporal ruin and destruction, which was now near at hand, and hung over their heads; and therefore is said to be come to them, and which in a little time fell upon their nation and city, and temple, even to the uttermost, to the last degree; and was, as the Arabic version renders it, “wrath consuming”; or “the consummation, and that determined poured upon the desolate”, spoken of in Da 9:27 and which, as it is come upon them, will remain “unto the end”, as the phrase may also be rendered; unto the end of the world, until the fulness of the Gentiles is brought in, and then God’s elect among the Jews shall obtain mercy, and be called, and so all Israel shall be saved, Ro 11:25.
f Zohar in Lev. fol. 30. 2, 3. g T. Bab. Sanhedrin, fol. 59. 1. Maimon. Hilchot Melachim, c. 10. sect. 9.
Fuente: John Gill’s Exposition of the Entire Bible
Forbidding us ( ). Explanatory participle of the idea in . They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Ac 18:6ff.). They not simply oppose his work among the Jews, but also to the Gentiles (, nations outside of the Abrahamic covenant as they understood it).
That they may be saved ( ). Final use of with first aorist passive subjunctive of old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope.
To fill up their sins alway ( ). Another example of and the infinitive as in verse 12. It may either be God’s conceived plan to allow the Jews to go on and fill up (, note , fill up full, old verb) or it may be the natural result from the continual () sins of the Jews.
Is come (). First aorist (timeless aorist) active indicative of which no longer means to come before as in 1Th 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active , prophetic perfect of realization already. Frame translates it: “But the wrath has come upon them at last.” This is the most likely meaning of . Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus, Bengel calls it. Paul speaks out of a sad experience.
Fuente: Robertson’s Word Pictures in the New Testament
To speak – that they might be saved (lalhsai ina swqwsin). Not, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might be saved. Comp. 1Co 10:33.
To fill up [] . The verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. Phi 2:30. Once in LXX of filling up of sins, Gen 14:16. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles.
Alway [] . Emphatically placed at the end of the sentence. At all times – before Christ, in Christ ‘s time, now – the Jews by their resistance to the divine word fill up their ‘sins.
Is come [] . The verb not frequent in N. T. and used mostly by Paul. See on 2Co 10:14, and comp. Rom 9:31; Phi 3:16.
To the uttermost [ ] . This is not the meaning of the phrase in N. T. It is to the end : see Mt 10:22; Mt 24:13; Luk 18:5; Joh 13:1. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment.
Fuente: Vincent’s Word Studies in the New Testament
1) “Forbidding us to speak to the Gentiles” (koluonton hemas tois ethnesin lalesai) “hindering us from speaking to the Gentiles”, heathen, races, or nations. This attitude was bigotry at its worst, Act 13:50; Act 14:2-7; Acts 19; Act 17:13; Act 18:12; Mat 23:29-33.
PERSONIFICATION OF BIGOTRY
“She has no head, and cannot think; she has no heart, and cannot feel; when she moves, it is in wrath; when she pauses, it is amid ruin; her prayers are curses; her communion is death; her vengeance is eternal; her decalouge is written with the blood of her victims; and, if she stops a moment from her infernal flight, it is upon some kindred rock, to whet her fang for keener rapine, and to replume her wing for a more sanguinary desolation.”
-Philips
2) “That they might be saved” (hina sothosin) “in order that they may be saved.” The gospel Paul preached was one of saving power to the Jew first, but also to the Gentile world, Rom 1:14-16; Eph 2:8-10; Tit 3:5.
3) “To fill up their sins alway” (eis to anaplerosai auton tas hamartias pantote) “to fill up their sins altogether, or always, to make them appear altogether, at all times, sinful, Jer 17:9; Rom 3:23. The Jews persecuted Amos, sought Hosea’s life, put Jeremiah in a dungeon, and murdered Zechariah between the temple and the altar.
4) “For the wrath is come upon them to the uttermost” (ephtasen de ep autous he orge eis telos) “But the wrath is come upon them to this end” upon the Jews, the “them” who persecuted and killed the prophets, divided or scattered the church, and were contrary to, or in opposition to all men, in rejecting and opposing Jesus Christ and His Church and the spread of the Gospel, Rom 10:1-4; Rom 1:18. This wrath that scattered them to all parts of the earth in A.D. 70 under Titus of Thespasia, shall continue on them through the tribulation the Great, Dan 9:26-27.
Fuente: Garner-Howes Baptist Commentary
16 Who hinder us from speaking to the Gentiles. It is not without good reason that, as has been observed, he enters so much into detail in exposing the malice of the Jews. (546) For as they furiously opposed the Gospel everywhere, there arose from this a great stumblingblock, more especially as they exclaimed that the gospel was profaned by Paul, when he published it among the Gentiles. By this calumny they made divisions in the Churches, they took away from the Gentiles the hope of salvation, and they obstructed the progress of the gospel. Paul, accordingly, charges them with this crime — that they regard the salvation of the Gentiles with envy, but adds, that matters are so, in order that their sins may be filled up, that he may take away from them all reputation for piety; just as in saying previously, that they pleased not God, (1Th 2:15) he meant, that they were unworthy to be reckoned among the worshippers of God. The manner of expression, however, must be observed, implying that those who persevere in an evil course fill up by this means the measure of their judgment, (547) until they come to make it a heap. This is the reason why the punishment of the wicked is often delayed — because their impieties, so to speak, are not yet ripe. By this we are warned that we must carefully take heed lest, in the event of our adding from time to time (548) sin to sin, as is wont to happen generally, the heap at last reaches as high as heaven.
For wrath has come. He means that they are in an utterly hopeless state, inasmuch as they are vessels of the Lord’s wrath. “The just vengeance of God presses upon them and pursues them, and will not leave them until they perish — as is the case with all the reprobate, who rush on headlong to death, to which they are destined.” The Apostle, however, makes this declaration as to the entire body of the people, in such a manner as not to deprive the elect of hope. For as the greater proportion resisted Christ, he speaks, it is true, of the whole nation generally, but we must keep in view the exception which he himself makes in Rom 11:5, — that the Lord will always have some seed remaining. We must always keep in view Paul’s design — that believers must carefully avoid the society of those whom the just vengeance of God pursues, until they perish in their blind obstinacy. Wrath, without any additional term, means the judgment of God, as in Rom 4:15, — the law worketh wrath; also in Rom 12:19, — neither give place unto wrath
(546) “ Il insiste si longuement a deschiffrer et toucher au vif la malice des Juifs;” — “He insists to so great a length in distinctly unfolding and touching to the quick the malice of the Jews.”
(547) “ Et condemnation;” — “And condemnation.”
(548) “ Chacun iour;” — “Every day.”
Fuente: Calvin’s Complete Commentary
(16) Forbidding us to speak to the Gentiles.The Apostle indicates the special way in which their contrariety showed itself.
To fill up.Literally, unto the filling up. Not exactly their intention in forbidding, but, the end to which such conduct was steadily (alway) tending. (Again comp. Act. 7:51, and Mat. 23:32.) St. Paul seems to mean that there may be a certain sum of wickedness which God will allow a nation, a church, a person, to complete, before cutting them off from all spiritual help; the Jews were industriously labouring to complete the sum.
For.The Greek word is but; and the point is this:The Jews have been working up to the rounded perfection of their sin; but (they had not much left to do) the wrath burst suddenly upon them to its uttermost. The word for is come (which should be the simple preterite came) is the same as that used in Mat. 12:28, Luk. 11:20, of a sudden, unexpected apparition. The wrath is the wrath from which Jesus is delivering us (1Th. 1:10), and it had already come upon the Jews, though its outward manifestation in the destruction of Jerusalem was not to come yet awhile. The particular moment at which St. Paul means that the wrath came must have been the moment of their final rejection of the Messiah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Forbidding speak Gentiles See note on Act 21:40.
Saved Through faith in Christ. All this they do to this sad result, namely, to fill, etc.
Always Persistently.
The wrath Which belongs to them as a race fallen by apostasy.
The uttermost Literally, the end, the finality, the ultimate downfall inflicted by the wrath, in consequence of their apostasy. Rom 9:21-22. The most conspicuous manifestation of this end was the destruction of Jerusalem.
St. Paul here speaks severely but judicially, and worthily of the prophetic spirit. No mere human love for his people ever surpassed his. Rom 9:1-5. Yet from his first conversion Judaism pursued him with reckless hate, just because his great heart opened wide for the conversion of mankind. He was held false to Judaism, because he was true to humanity. The Jews arrested him in their temple, arraigned him before Lysias, before Felix, before Festus, and finally before. Nero, and the only reason why they did not execute him was, because no pagan court would sanction their hate.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Th 2:16. Forbidding us to speak Or, hindering us from speaking. Their filling up the measure of their sins, was by murdering our Lord Jesus Christ, and persecuting his disciples. This most grievous sin was, in a manner, uniting all the guilt of mankind in one act of disobedience; and therefore it was to be punished with a most grievous and exemplary punishment; as if all the temporary punishments of sinners had been deferred till then, and were to have been collected, in order to fall upon their heads with the greater vengeance. The next clause might be rendered, more properly, For perfect wrath, or complete and durable vengeance, is coming upon them. It is true, a judicial blindness had seized them; but the remarkable destruction was approaching, prophesied of, Dan 9:27. Matthew 24. They returned from their former captivities; but extreme vengeance, a lasting divine judgment, has befallen them, since their crucifixion of the Lord of Life. Above 1700 years have they been dispersed among the nations, and Jerusalem is still trodden under foot of the Gentiles; and shall be so, until the times of the Gentiles be fulfilled. The destruction here referred to, was drawing nigh when the Apostle wrote this Epistle, and actually happened within twenty years after; and it may be observed, that, in consequence of this destruction, the Jews suffered the divine vengeance in various other partsof the earth; particularly under Trajan, 460,000 of them were destroyed in Egypt and Cyprus; and under Adrian 580,000.
Fuente: Commentary on the Holy Bible by Thomas Coke
16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
Ver. 16. Forbidding us to speak to the Gentiles ] Bale out of Capgrave reporteth, that St Asaph (as they called him) had this saying often in his mouth, Quicunque verbo Dei adversantur, saluti hominum invident, Those that are against the preaching of the word, do envy the salvation of men. Such were Stephen Gardiner, and before him Archbishop Arundel, who died of a grievous swelling in their tongues, and that deservedly; quod verbum Dei alligassent, ne suo tempore praedicaretur, saith the historian, because they had hindered the preaching of the word.
To fill up their sin alway ] Bounds are set to sin by the Divine decree, Zec 5:7 . Wickedness is compared to a woman pressed in an ephah; when the measure is full, the business is finished. See Trapp on “ Mat 23:32 “ The bottle of wickedness, when once filled with those bitter waters, sinketh to the bottom.
Wrath is come upon them to the uttermost ] Or, until the end: wrath is come upon them finally ( ), so as it shall never be removed; cloud, which at length covered the whole heaven; so some interpret it. God’s wrath is like Elijah’s, or as thunder, which you hear at first a little roaring noise afar off; but stay awhile, it is a dreadful crack. “Who knoweth the power of thy wrath?” saith Moses, Psa 90:11 . The Jews are to this day a people of God’s wrath and curse.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 . ] not of the result merely, ‘ so that ,’ but of the intention , not of the Jews themselves, but of their course of conduct, viewed as having an intent in the divine purposes: as so often in St. Paul.
. ] to bring up the measure of their sins to the prescribed point.
] . . , , cum. The idea is, not of a new measure having to be filled , but of their being employed in filling up the measure .
But (this their opposition to God and men shall not avail them: for) the (predestined, or predicted, or merited) wrath (of God) came upon them (he looks back on the fact in the divine counsels as a thing in past time, q. d. ‘was appointed to come:’ not ‘has come.’ No sense of anticipation need be sought in in later Greek, except when it governs an accusative of the person, as ch. 1Th 4:15 ; see reff.) to the utmost (to the end of it, i.e. the wrath: so that it shall exhaust all its force on them: not ‘at last’ Wahl, al.: nor to be taken with , the wrath which shall endure to the end ( .?), as Thl., c., al.: nor to be referred to the Jews, ‘so as to make an end of them,’ De W.).
Fuente: Henry Alford’s Greek Testament
1Th 2:16 . . . ., defining (Luk 11:52 ) from the Christian standpoint that general and familiar charge of hatred to the human race ( . . .) which was started by the exclusiveness of the ghetto and the synagogue. . . ., “the Wrath has come upon them,” apparently a reminiscence of Test. Levi. vi. 11. This curt and sharp verdict on the Jews sprang from Paul’s irritation at the moment. The apostle was in no mood to be conciliatory. He was suffering at Corinth from persistent Jewish attempts to wreck the Christian propaganda, and he flashes out in these stern sentences of anger. Later on (Romans 9-11.) he took a kinder and more hopeful view, though even this did not represent his final outlook on the prospects of Judaism. Consequently, it is arbitrary to suspect 1Th 2:14 (15) 16 as a later interpolation, written after 70 A.D. ( cf. the present writer’s Hist. New Testament , pp. 625, 626). But the closing sentence of 1Th 2:16 has all the appearance of a marginal gloss, written after the tragic days of the siege in 70 A.D. (so e.g. , Spitta, Pfleiderer, Primitive Christianity , i. 128, 129, Schmiedel, Teichmann, die Paul. Vorstellungen von Auferstehung u. Gericht , 83, Drummond, etc.). The Jews, no doubt, had recently suffered, and were suffering, as a nation in a way which might seem to Paul, in a moment of vehement feeling, a clear proof of condign punishment (so e.g. , Schmidt, 86 90). But neither the edict of Claudius nor the bloody feuds in Palestine quite bear out the language of this verse. And is surely more than judicial hardening ( cf. Dante’s Paradiso , vi. 88 93); its eschatological significance points to a more definite interpretation.
Fuente: The Expositors Greek Testament by Robertson
that = in order that. Greek. hina.
to, &c. = with a view to (App-104.) their filling up (Greek. anapleroo). See 1Co 14:16.
sins. App-128.
alway. App-151.
the wrath: the appointed wrath. See Lev 26. Deut 28and Deut 32.
is come. Greek. phthano. See Luk 11:20.
upon. App-104.
uttermost = end. Greek. telos.
Fuente: Companion Bible Notes, Appendices and Graphics
16. ] not of the result merely, so that,-but of the intention, not of the Jews themselves, but of their course of conduct, viewed as having an intent in the divine purposes: as so often in St. Paul.
.] to bring up the measure of their sins to the prescribed point.
] . . , , cum. The idea is, not of a new measure having to be filled , but of their being employed in filling up the measure.
But (this their opposition to God and men shall not avail them: for) the (predestined, or predicted, or merited) wrath (of God) came upon them (he looks back on the fact in the divine counsels as a thing in past time, q. d. was appointed to come: not has come. No sense of anticipation need be sought in in later Greek, except when it governs an accusative of the person, as ch. 1Th 4:15; see reff.) to the utmost (to the end of it, i.e. the wrath: so that it shall exhaust all its force on them: not at last Wahl, al.: nor to be taken with , the wrath which shall endure to the end ( .?), as Thl., c., al.: nor to be referred to the Jews, so as to make an end of them, De W.).
Fuente: The Greek Testament
1Th 2:16. , to speak) Less is said than he wishes to be understood by .- , that they may fill up) Obstinacy against receiving the word above all fills up the measure of sins.-, their) the sins of the Jews.-) as always, so now also.- , [tending] to the end) A sad closing catastrophe [Engl. Vers. to the uttermost]. The same phrase occurs at Luk 18:5. Under Herod Agrippa the Jewish state had begun again to flourish, but after his death, Act 12:23, the Roman procurators returned. Cumanus and Felix, and their successors, more and more harassed the Jews. This epistle was written in the year of our Lord 48, and about that time a tumult arose at Jerusalem during the feast of the passover, and an immense multitude were slain: some say, more than thirty thousand. The wrath of God closely pursued these miserable men, and , [at the last] at length, destroyed their city and temple.
Fuente: Gnomon of the New Testament
1Th 2:16
forbidding us to speak to the Gentiles that they may be saved;-They did not object to the Gentiles becoming Jews by circumcision and adoption into the Jewish commonwealth; but their chief persecution of Paul arose on account of his preaching to the Gentiles and teaching both Jews and Gentiles that the Gentiles were equal with the Jews in the grace of God while uncircumcised. [When the Jewish nation set itself relentlessly to prohibit the extension of the gospel to the Gentiles-when the word passed round to the synagogues from headquarters that this renegade Paul, who was summoning the pagans to become the people of God, was to be thwarted by fraud or violence-Gods patience was exhausted.]
to fill up their sins always:-In thus rejecting God, and fighting against man, they heaped up the measure of their iniquity. God permits men to go far in wickedness because he is long-suffering and gives time for repentance as in the days of Noah. (1Pe 3:20; 2Pe 3:9; Rom 2:4.) On the other hand, God permits the evil things he sees in man to grow and develop until they become manifest to eyes other than his own that his righteous judgment may be put beyond dispute. (Psa 89:2; Psa 89:14.) So he dealt with the Amorites. (Gen 15:16.) So with the Jews. (Mat 23:32.)
but the wrath is come upon them to the uttermost.-Their sins are full, their iniquities are complete in the rejection of Christ and the persecution of his servants. So the final ruin and dispersion of the nation was at hand. [The wrath which had been often previously manifested in peremptory calamities was now to exhaust its whole force upon them.]
Fuente: Old and New Testaments Restoration Commentary
saved (See Scofield “Rom 1:16”)
sins Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
Forbidding: Act 11:2, Act 11:3, Act 11:17, Act 11:18, Act 13:50, Act 14:5, Act 14:19, Act 17:5, Act 17:6, Act 17:13, Act 18:12, Act 18:13, Act 19:9, Act 21:27-31, Act 22:21, Act 22:22, Gal 5:11, Eph 3:8, Eph 3:13
that: Isa 45:22, Mar 16:16, Act 4:12, Rom 10:13-15, 2Th 2:10, 1Ti 2:4
to fill: Gen 15:16, Zec 5:6-8, Mat 23:32
for: Joe 2:30, Joe 2:31, Mal 4:1, Mal 4:5, Mat 3:7-10, Mat 3:12, Mat 12:45, Mat 21:41-44, Mat 22:6, Mat 22:7, Mat 24:6, Mat 24:14, Mat 24:21, Mat 24:22, Luk 11:50, Luk 11:51, Luk 19:42-44, Luk 21:20-24, Heb 6:8, Heb 10:27-30, Jam 5:1-6, Rev 22:11
Reciprocal: Deu 21:8 – lay not Deu 28:20 – vexation Jos 23:15 – so shall 2Ki 22:17 – therefore Psa 21:9 – in his Psa 34:21 – they Psa 55:19 – hear Psa 69:24 – Pour Psa 72:14 – precious Psa 109:20 – Let this Pro 29:8 – Scornful Isa 5:25 – the anger Isa 27:11 – therefore Isa 30:10 – say Isa 43:28 – and have Isa 49:5 – Israel Isa 59:12 – our transgressions Isa 61:2 – and Isa 65:2 – a rebellious Isa 65:7 – therefore Isa 65:15 – the Lord Isa 66:5 – Your Isa 66:24 – and they Jer 11:22 – young Jer 26:15 – ye shall Jer 51:24 – General Lam 4:13 – that Eze 11:8 – General Eze 22:4 – and thou hast Dan 8:23 – when Dan 9:6 – have we Dan 9:27 – that determined Amo 2:11 – and Mic 1:5 – the transgression of Jacob Mic 2:6 – Prophesy ye Zec 1:4 – unto Zec 5:8 – This Zec 7:12 – therefore Zec 11:6 – I will no Zec 13:8 – two Mat 10:5 – Go Mat 20:11 – they murmured Mat 21:35 – General Mat 21:44 – but Mat 23:13 – for ye shut Mat 23:31 – that Mat 23:34 – ye Mat 27:25 – His Luk 3:20 – General Luk 4:28 – were Luk 9:49 – we saw Luk 15:28 – he Luk 17:37 – wheresoever Luk 19:27 – General Luk 19:43 – the days Luk 20:18 – shall fall Luk 21:12 – before Luk 21:23 – great Joh 8:28 – then Joh 11:48 – all Joh 16:9 – General Act 4:17 – let Act 5:28 – blood Act 9:23 – the Jews Act 13:41 – for Act 14:2 – General Rom 9:22 – fitted Rom 10:21 – a disobedient Rom 11:28 – are enemies 2Co 11:26 – in perils by mine Gal 1:16 – that 1Ti 4:16 – them 2Ti 1:12 – the which Jam 5:6 – have 1Pe 5:9 – the same Rev 14:15 – ripe
Fuente: The Treasury of Scripture Knowledge
1Th 2:16. The feeling of the Jews toward the Gentiles as described in the preceding verse, will help to explain why they forbade the apostle to speak to the Gentiles, to offer them salvation through the Gospel. An example of their jealousy against any favor shown to them is recorded in Act 13:42-45. To fill up their sins alway. Such an attitude of the Jews toward their fellowmen was so evil that Paul used the phrase in italics, meaning that it rounded out or completed a very sinful character, which was destined to bring upon them the wrath of God to the uttermost. This was brought to pass when the nation was rejected and their temple destroyed by the Romans.
Fuente: Combined Bible Commentary
1Th 2:16. Hindering us from speakingor, seeing that they hinder us; this clause specifying the chief instance in which the Jews incurred the displeasure of God and showed their narrow hatred of their fellows.
To fill up. It was not the Jews intention that this conduct of theirs should fill up the measure of their sins, but it was Gods purpose that thus their probation should come to an end. The Jews were always blind and stubborn; but when they slew their Lord, and drove forth His apostles, they filled up the measure of their iniquities (Ellicott). In the beginning of sin and evil it seems as if men were free agents and had the power of going on or retreating. But as the crisis of their late approaches, they are bound under a curse; and the form in which their destiny presents itself to our minds, is as though it were certain, and only a question of time now soon it is to be fulfilled (Jowett).
Always. The whole career of the Jews has ever been contributing to this result.
But. The result of their conduct is contrasted with their intention.
The wrath, i.e. the wrath consequent on their entire sinful history.
Is come upon them. Paul sees the punishment as if it had already fallen. To the apostle, reading the future in the present, the state of Juda at any time during the last thirty years before the destruction of the city, would have been sufficient to justify the expression, wrath is come upon them to the uttermost (Jowett).
To the uttermost. The phrase which these words represent may mean at last. Some suppose that it signifies that the wrath had now reached its extreme bound, and would at once pass into inflictive judgments. Probably our own Version conveys the true sense, that the wrath which had been often previously manifested in premonitory calamities, was now to exhaust its whole force upon them.
Fuente: A Popular Commentary on the New Testament
forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always [Gen 15:16; Mat 23:32]: but the wrath is come upon them to the uttermost. [While narrating the course of events at Thessalonica, Paul notes the similarity between the history of the Thessalonian church and that of the Judan churches, and reviews the latter history for the encouragement of the Thessalonians. Surely the opposition of their pagan countrymen ought not to cause these Thessalonian Christians to doubt that God favored or approved them, for such opposition was to be expected. Even the Jews, though professedly the people of God, had killed God’s prophets and Christ their Lord, and had driven out the apostles and evangelists. Though the Jews were God’s people, their conduct in rejecting God’s Son showed that they did not please God; and that they were haters of their fellow-men was very apparent, for they even forbade Christ’s apostles to attempt to save the Gentiles by preaching the gospel to them. Their opposition to churches either in Judea or Greece was therefore no evidence that God disapproved these churches: on the contrary, God patiently permitted them to do all this, that their wickedness might be fully ripened and exposed, so that a full and notable punishment might be meted out to them–punishment which began just before the siege of Jerusalem, and continues to this day. Wrath unto the uttermost, or unto the end, signifies a wrath which fully expends itself in executing judgment. It does not mean wrath unto the end of the world– Rom 11:15; Rom 11:25-26]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 16
The wrath is come upon them; they are utterly abandoned to sin, and their destruction is impending and sure.
Fuente: Abbott’s Illustrated New Testament
2:16 Forbidding us to speak to the Gentiles that they might be saved, to {k} fill up their sins alway: for the {l} wrath is come upon them to the uttermost.
(k) Until that wickedness of theirs which they have by inheritance as it were of their fathers, has grown so great, that the measure of their iniquity being filled, God may come forth to wrath.
(l) The judgment of God who was angry, which indeed appeared shortly after in the destruction of the city of Jerusalem, where many fled even out of various provinces, when it was besieged.