Charles Ellicott Commentary 1 Thessalonians 5

But of the times.—The fourth subject of instruction; the bearing of the doctrine of the Advent upon the Christian’s own life. Times and seasons is a Hebraism, and in the original, the second word, not the first, is the more explicit: we should say, “About day and hour.” The plural seems to mean the different periods at which people might conceive the Advent likely to come.

You have no need.—The next verse shows that this paragraph is not so much intended for an answer to a false theory about the time of the Advent, as to practically cure the restlessness common at Thessalonica.

Know perfectly.—Or, accurately. There is something of an oxymoron (see Note on 1 Thessalonians 4:11) here. “I do not need to tell you about the time, for you know precisely—not the hour of Christ’s coming, but—the utter uncertainty concerning it.” The word shows at the same time with what scrupulous care St. Paul had instructed them on this topic.

The day of the Lord.—Here “the Lord” (as usual in the New Testament) means Jesus Christ, and this day can mean nothing other than the great day of His return to judgment. The expression is taken from the Old Testament, where, of course, it does not primarily mean what we call “the Day of Judgment,” but the set time which God has fixed for any great visitation.

Thus, in Joel 2:1 and following, it means the time appointed for the plague of locusts; in Ezekiel 13:5, generally, any day when God visits His people; and in Joel 3:14, the fixed time for vengeance to be taken upon the heathen for persecuting the Church; which, in Isaiah 2:12 (a passage largely influenced by recollections of Joel), seems to widen into a general day of judgment for mankind.

Comes.—Not merely, will come; it is an absolute certainty that the time is on its way. (See Note on 1 Thessalonians 1:10.)

As a thief in the night—i.e., unexpectedly (Matthew 24:43), and under cover of darkness. The frequency of the simile (see references) throws light on the words “know perfectly,” making it apparent that it was the ordinary formula in which the doctrine was universally taught by the Apostles.

They.—Quite vague and general, like the French on. The plural is used this way frequently in Luke (Luke 12:11; Luke 12:20, margin; Luke 16:9, probably; Luke 23:29–31). Of course, however, no Christian could say this, because they are always on the watch, so “they” will mean “the world.” The word “for” at the beginning of the verse should (according to the best manuscripts) be struck out—the abruptness helps to enforce the lesson.

Peace and safety.—This carries on the thought suggested by the word “night”; they are taking their repose in security, without dreaming of any interruption to their sleep. Is it possible that there may be here a faint recollection of the parable related in Matthew 25:1-13?

Destruction comes upon them.—Literally, stands over them; or takes its stand over them; presents itself. The present tense is used for a more vivid effect. The extreme similarity of this passage to Luke 21:34 (with other indications) inclines Bishop Wordsworth to think that the Thessalonians had the Gospel of Luke to refer to.

As travail.—A common Eastern simile to express not only suddenness, but horror also. Theodoret fairly says, “The woman with child knows that she has the child to bear, but does not know the exact time for her pangs; so we also know that the Lord of all will appear, but the moment itself we have by no means been explicitly taught.” The comment, however, hardly suits this passage, as the persons on whom the destruction will thus burst are not persons who live in any expectation of such a judgment.

But you.—“Though the world (which lies in darkness) may be surprised at the coming of the Day, you, members of the Church, living in the light, cannot be surprised.” The words “in darkness” seem to be suggested by the mention of “night” in 1 Thessalonians 5:2; and the chief thought (as the succeeding verses show) is that of lethargy, inattention, torpor, not so much either ignorance or sin.

That day.—Literally, the day: so that it does not mean the Judgment Day simply as a point of time, but brings out its characteristic of being a day indeed. (Compare to 1 Corinthians 3:13.)

As a thief.—There is another reading which has two of the best MSS. and the Coptic version in its favour, and the judgment of Lachmann and Dr. Lightfoot, “As thieves.” But not only is the evidence from the MSS. strongly in favour of the Received text, but the whole context shows that St. Paul was not thinking of the day as catching them at evil practices, but as catching them in inadvertence.

You are all.—St. Paul recognizes no exceptions, no inner distinctions, among the members of the Church: all stand alike so far as grace, privileges, and duties are concerned. The following exhortation shows that it was a matter of each person’s free will whether they would sustain their character as a child of light or not.

Children of light.—The expression is an enthusiastic Hebrew poetical turn for intimate vital connection with anything; thus, for example, children of this world (Luke 16:8; Luke 20:34) = “mere products of this age,” with a family likeness for other worldly people; the son of peace (Luke 10:6) = a person with whom peace has a natural affinity, to whom the peace pronounced will cleave naturally. So children of the light are persons to whom darkness is an alien thing, whose natures have a kinship, an intuitive responsiveness for whatever may be called light. To such persons the light, the day, can never come as an unwelcome, startling apparition.

We.—Notice St. Paul’s courtesy again: he suddenly includes himself in his exhortation.