Albert Barnes Commentary 1 Thessalonians 5

1 Thessalonians Chapter 5

ANALYSIS OF CHAPTER

This chapter consists of two parts.

1. The continuation of the subject of the coming of the Lord (1 Thessalonians 5:1–11);
2. Various practical exhortations.

In the first part, the apostle states:

1. That it was well understood by the Thessalonians that the coming of the Lord would be sudden and at an unexpected moment (1 Thessalonians 5:1–2);
2. He refers to the effect of his coming on the wicked and the righteous, and says that it would be attended with the sudden and inevitable destruction of the former (1 Thessalonians 5:3); but that the result of his coming would be far different on the righteous (1 Thessalonians 5:4–11). The prospect of his coming was fitted to make them watchful and sober (1 Thessalonians 5:6–8), and his advent would be attended with their certain salvation (1 Thessalonians 5:9–11).

In the second part of the chapter, he exhorts them to show proper respect for their spiritual teachers and rulers (1 Thessalonians 5:12–13); to endeavor to restrain the unruly, to support the feeble, and to show towards all the spirit of patience and forbearance (1 Thessalonians 5:14); to manifest a meek and benevolent manner of life (1 Thessalonians 5:18); to rejoice always (1 Thessalonians 5:16); to pray constantly (1 Thessalonians 5:17); to render thanks to God in every situation (1 Thessalonians 5:18); to cherish the influences of the Holy Ghost on their souls (1 Thessalonians 5:19); to show respect for all the divine prophetic communications (1 Thessalonians 5:20); to consider and examine carefully everything submitted to them for belief; to adhere steadfastly to all that was good and true (1 Thessalonians 5:21); and to avoid the appearance of evil (1 Thessalonians 5:22). The epistle closes with a fervent prayer that God would sanctify them entirely; with an earnest entreaty that they would pray for him; with a command that the epistle should be read to all the churches, and with the benediction (1 Thessalonians 5:23–28).

But of the times and the seasons. (See Barnes on Acts 1:7).

The reference here is to the coming of the Lord Jesus, and to the events connected with his advent. (See the close of 1 Thessalonians 4).

Ye have no need that I write unto you. That is, they had received all the information on the particular point to which he refers, which it was necessary they should have. He seems to refer to the suddenness of his coming. It is evident from this, as well as from other parts of this epistle, that this had been, from some cause, a prominent topic which he had dwelt on when he was with them. (See Barnes on 1 Thessalonians 1:10).

For yourselves know perfectly. That is, they had been taught this. There could be no doubt in their minds concerning it.

The day of the Lord so cometh. This refers to the Lord Jesus—for the word "Lord" in the New Testament commonly means this (see Barnes on Acts 1:24).

The "day of the Lord" means that day in which he will be manifested, or in which he will be the prominent object in view of the assembled universe.

As a thief in the night. This happens suddenly and unexpectedly, as a robber breaks into a dwelling. A thief comes without giving any warning or any indications of his approach. He not only gives none, but he is careful that none shall be given. It is a point with him that, if possible, the man whose house he is about to rob shall have no means of ascertaining his approach until he comes suddenly upon him (Compare to Matthew 24:37 [see Barnes]; Matthew 24:38–43; Luke 12:39 [see Barnes]; and Luke 12:40 [see Barnes]).

In this way the Lord Jesus will return to judgment; and this proves that all attempts to determine the day, the year, or the century when he will come must be fallacious.

He intends that his coming to this world shall be sudden and unexpected, like that of a thief in the night; that there shall be no such indications of his approach that it shall not be sudden and unexpected; and that no warning of it is indeed the point of comparison in expressions like this. What else is it?

Is there anything else in which his coming will resemble that of a thief?

And if this be the true point of comparison, how can it be true that men can ascertain when that is to occur? Assuredly, if they can, his coming will not be like that of a thief (Compare to Acts 1:7 [see Barnes]).

For when they will say, Peace and safety. That is, when the wicked will say this, for the apostle here refers only to those on whom sudden destruction will come. (Compare Matthew 24:36 and following, and 2 Peter 3:3–4).

It is clear from this:

1. That when the Lord Jesus will come, the world will not all be converted. There will be some to be "destroyed." How large this proportion will be, it is impossible now to ascertain. This supposition, however, is not inconsistent with the belief that there will be a general prevalence of the gospel before that period.

2. The impenitent and wicked world will be sunk in carnal security when He comes. They will regard themselves as safe. They will see no danger. They will give no heed to warning. They will be unprepared for His advent. So it has always been. It seems to be a universal truth regarding all the visitations of God to wicked men for punishment, that He comes upon them at a time when they are not expecting Him, and that they have no faith in the predictions of His advent. So it was in the time of the flood; in the destruction of Sodom, Gomorrah, and Jerusalem; in the overthrow of Babylon; so it is when the sinner dies, and so it will be when the Lord Jesus will return to judge the world. One of the most remarkable facts about the history of man is that he takes no warning from his Maker: he never changes his plans, or feels any emotion, because his Creator "thunders damnation along his path," and threatens to destroy him in hell.

Sudden destruction. Destruction that was unforeseen (aifnidiov) or unexpected. The word here rendered sudden, occurs nowhere else in the New Testament, except in Luke 21:34: Lest that day come upon you unawares. The word rendered destruction—oleyrov—occurs in the New Testament only here and in 1 Corinthians 5:5; 2 Thessalonians 1:9; 1 Timothy 6:9, in all of which places it is correctly translated destruction.

The word destruction is familiar to us. It means, properly, demolition; pulling down; the annihilation of the form of anything, or that form of parts which constitutes it what it is; as the destruction of grass by eating; of a forest by cutting down the trees; of life by murder; of the soul by consigning it to misery.

It does not necessarily mean annihilation—for a house or city is not annihilated which is pulled down or burned; a forest is not annihilated which is cut down; and a man is not annihilated whose character and happiness are destroyed. In regard to the destruction here referred to, we may remark:

1. It will be after the return of the Lord Jesus to judgment; and hence it is not true that the wicked experience all the punishment which they ever will in the present life;

2. That it seems fairly implied that the destruction which they will then suffer will not be annihilation, but will be connected with conscious existence; and

3. That they will then be cut off from life, and hope, and salvation. How can the solemn affirmation that they will be destroyed suddenly be consistent with the belief that all men will be saved? Is it the same thing to be destroyed and to be saved? Does the Lord Jesus, when He speaks of the salvation of His people, say that He comes to destroy them?

As travail upon a woman with child. This expression is sometimes used to denote great consternation, as in Psalm 48:6, Jeremiah 6:24, and Micah 4:9-10; great pain, as in Isaiah 53:11, Jeremiah 4:31, and John 16:21; or the suddenness with which anything occurs, as in Jeremiah 13:21. It seems here to be used to denote two things: first, that the coming of the Lord to a wicked world will be sudden; and, secondly, that it will be an event of the most distressing and overwhelming nature.

And they will not escape. That is, the destruction, or punishment. They calculated on impunity, but now the time will have come when none of these refuges will avail them, and no rocks will cover them from the "wrath to come."

But you, brethren, are not in darkness, that that day should overtake you as a thief. The allusion here is to the manner in which a thief or robber accomplishes his purpose: he comes in the night, when men are asleep. So, says the apostle, the Lord will come to the wicked. They are like those who are asleep when the thief comes upon them.

But it is not so with Christians. They are, in relation to the coming of the day of the Lord, as men who are awake when the robber comes. They could see his approach and could prepare for it, so that it would not take them by surprise.

You are all the children of light. This refers to all who are Christians. The phrase "children of light" is a Hebraism, meaning that they were the enlightened children of God.

And the children of the day. This describes those who live as if light always shone around them. The meaning is that, in reference to the coming of the Lord, they are as people would be in reference to the coming of a thief, if there were no night and no necessity of sleep. They would always be wakeful and active, and it would be impossible to come upon them by surprise. Christians are always to be wakeful and vigilant; they are to expect the coming of the Redeemer in such a way that he will not find them off their guard and will not come upon them by surprise.