1 Thessalonians 2:16

King James Version (KJV)

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.

Albert Barnes
Notes on the Whole Bible

Forbidding us to speak to the Gentiles - see Acts 17:5, Acts 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; Romans 2:25-29; Romans 3:22-31; notes, Colossians 1:24. The Jews did not hold it unlawful “to speak to the Gentiles,” and even to offer to them eternal life Matthew 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 Acts 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 - πάντοτε 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 Acts 7:51-53, and notes on Matthew 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 Romans 4:17.

To the uttermost - Greek - εἰς τέλος 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: “ εἰς τέλος 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 Matthew 24:21.

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Matthew Henry
Concise Bible Commentary

We should receive the word of God with affections suitable to its holiness, wisdom, truth, and goodness. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle; but God's word is holy, wise, just, and faithful. Let us receive and regard it accordingly. The word wrought in them, to make them examples to others in faith and good works, and in patience under sufferings, and in trials for the sake of the gospel. Murder and persecution are hateful to God, and no zeal for any thing in religion can excuse it. Nothing tends more to any person or people's filling up the measure of their sins, than opposing the gospel, and hindering the salvation of souls. The pure gospel of Christ is abhorred by many, and the faithful preaching of it is hindered in many ways. But those who forbid the preaching it to sinners, to men dead in sin, do not by this please God. Those have cruel hearts, and are enemies to the glory of God, and to the salvation of his people, who deny them the Bible.

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SDA Bible Commentary (limited)
Volume 1-7

16. Forbidding. Gr. kÅÂluÅÂ, “to hinder,” “to prevent,” “to forbid.” The Jews would “compass sea and and land to make one proselyte” (Matt. 23:15), and were glad to have men accept Judaism. But they did all in their power to prevent Christians from spreading the good news of salvation through Christ.

That they might be saved. Paul was convinced that apostolic preaching resulted in the salvation of those who accepted its message. He knew that there is no salvation except through Jesus Christ (Acts 4:12). He also, knew from personal experience, that any effort to propagate the gospel would incur the wrath of the Jews (cf. Acts 22:22).

To fill up. Gr. anaplÄ“roÅÂ, “to fill up full,” “to fill to the brim.” The Jews’ rejection of salvation through Christ, and their preventing others from benefiting from the Saviour’s sacrifice, filled “to the brim” the measure of their sins (cf. on Matt. 23:32).

Always. By the killing of the prophets in OT times, by the rejection and crucifixion of their Lord, and now, by the determined persecution of His followers, the sins of the Jews were rising higher and higher, until the measure of their iniquity was more than filled.

The wrath. That is, the wrath of God (see on ch. 1:10).

Is come. The consummation of God’s wrath against the chosen people was still in the future (a.d. 70), but Paul sees the way the Jews are taking and speaks with certainty concerning the end to which they are hastening. In the light of OTprophecy (see on Dan. 9:24), and of that of our Lord Himself (Matt. 23:37-39; 24:15-20), as well as by the enlightenment of the Holy Spirit, the apostle could see the wrath of God falling upon the impenitent nation. Jerusalem was not yet destroyed, but God’s protection had been withdrawn. Soon the city would be “trodden down.” the Jews scattered, and the prophecy of the Lord fulfilled (see on Luke 19:43, 44; 21:24).

To the uttermost. Or, “at last.”

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Ellen G. White
The Publishing Ministry, 312.3

God's judgments are abroad in the land. Shall we allow these things to come upon the world without telling the people the meaning of these terrible calamities, and how every one may escape from the wrath to come? Shall we let our neighbors remain in darkness without a preparation for the future life? Unless we ourselves realize where we stand, the day of God will come upon us as a thief.... PM 312.3

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Forbidding