1 Thessalonians 2:16

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!" (Acts 22:21-23). The Jews of Thessalonica seem to have been especially mean and fanatical (Acts 17:5; Acts 17:11; Acts 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 Hebrews 3:9; Hebrews 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 (Acts 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 (Matthew 23:32); and this they had done, beyond all question. The phrase fill up their sins, signifying ripeness for judgement, is used in Genesis 15:16 of the Amorites in Abraham's time an ominous parallel. "Alway:" comp. Stephen's reproach, "As did your fathers, so do ye" (Acts 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." Whosewrath this is, goes without saying; so in Romans 5:9 God's anger is called with impressive emphasis "thewrath." It is indeed "the wrath" of ch. 1 Thessalonians 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" (Jeremiah 4:27, and often). He does make a full endthis time an end of the Old Covenant and of national Israel as the elect people; still it is not "theend," 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, etεἰς τέλος (tandem, at length) urbem cum templo delevit.