1 Thessalonians 2:16
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.
Original Language Analysis
τοῖς
G3588
τοῖς
Strong's:
G3588
Word #:
3 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
ἔθνεσιν
to the Gentiles
G1484
ἔθνεσιν
to the Gentiles
Strong's:
G1484
Word #:
4 of 22
a race (as of the same habit), i.e., a tribe; specially, a foreign (non-jewish) one (usually, by implication, pagan)
σωθῶσιν
they might be saved
G4982
σωθῶσιν
they might be saved
Strong's:
G4982
Word #:
7 of 22
to save, i.e., deliver or protect (literally or figuratively)
εἰς
to
G1519
εἰς
to
Strong's:
G1519
Word #:
8 of 22
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
9 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
ἀναπληρῶσαι
fill up
G378
ἀναπληρῶσαι
fill up
Strong's:
G378
Word #:
10 of 22
to complete; by implication, to occupy, supply; figuratively, to accomplish (by coincidence ot obedience)
αὐτοὺς
them
G846
αὐτοὺς
them
Strong's:
G846
Word #:
11 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
τὰς
G3588
τὰς
Strong's:
G3588
Word #:
12 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
ἔφθασεν
is come
G5348
ἔφθασεν
is come
Strong's:
G5348
Word #:
15 of 22
to be beforehand, i.e., anticipate or precede; by extension, to have arrived at
ἐπ'
upon
G1909
ἐπ'
upon
Strong's:
G1909
Word #:
17 of 22
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re
αὐτοὺς
them
G846
αὐτοὺς
them
Strong's:
G846
Word #:
18 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ἡ
G3588
ἡ
Strong's:
G3588
Word #:
19 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
ὀργὴ
the wrath
G3709
ὀργὴ
the wrath
Strong's:
G3709
Word #:
20 of 22
properly, desire (as a reaching forth or excitement of the mind), i.e., (by analogy), violent passion (ire, or (justifiable) abhorrence); by implicati
Cross References
Acts 17:13But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.Acts 14:19And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.Matthew 23:32Fill ye up then the measure of your fathers.Acts 14:5And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,Acts 13:50But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.Mark 16:16He that believeth and is baptized shall be saved; but he that believeth not shall be damned.Galatians 5:11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.Malachi 4:1For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.2 Thessalonians 2:10And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.Acts 13:45But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
Historical Context
Paul writes around 50-51 AD, two decades before Jerusalem's destruction. Yet he announces wrath's arrival as prophetically certain. Jesus predicted the temple's destruction (Matt 24:2); Paul sees Jewish opposition filling the measure of judgment. AD 70 brought catastrophic fulfillment: Roman armies besieged Jerusalem, destroyed the temple, killed over a million Jews, dispersed survivors. This tragedy fulfilled covenant curses (Deut 28:49-68) but didn't nullify God's promises—a remnant preserved faith (Rom 11:5), and the gospel spread to Gentiles as prophesied (Isa 49:6).
Questions for Reflection
- How do you reconcile God's patience with His judicial wrath against persistent rejection?
- What does the tragedy of a covenant people opposing their covenant purpose teach about religiosity without genuine faith?
- How does understanding divine judgment as sometimes redemptive (provoking to jealousy, preserving remnants) affect your view of God's character?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
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—kōlyontōn hēmas tois ethnesin lalēsai hina sōthōsin (κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, 'hindering us from speaking to Gentiles that they might be saved'). Israel's covenant purpose was blessing nations (Gen 12:3); preventing Gentile salvation inverts this calling. Eis to anaplērōsai autōn tas hamartias pantote (εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε) means 'to fill up their sins completely'—a judicial hardening where God gives rebels over to sin's fullness (Rom 1:24, 26, 28), storing wrath for final judgment (Rom 2:5).
For the wrath is come upon them to the uttermost (ephthasen de ep' autous hē orgē eis telos, ἔφθασεν δὲ ἐπ' αὐτοὺς ἡ ὀργὴ εἰς τέλος)—ephthasen (aorist, 'has come') indicates decisive arrival; eis telos means 'to the end/fully/finally.' This likely anticipates Jerusalem's destruction (70 AD), Jesus's predicted judgment for killing prophets (Matt 23:32-38). God's patience has limits; persistent rejection fills the sin-measure, bringing eschatological wrath. Yet even this judgment serves redemptive purposes, provoking Israel to jealousy (Rom 11:11-14) and preserving a believing remnant (Rom 11:5).