Expositor's Bible Commentary Commentary 1 Thessalonians 5

With the perplexity about the dead in Christ resolved, Paul turns to a new subject, yet not one completely distinct from the previous one. The direct and affectionate address “brothers” marks the new discussion as an addition prompted by Timothy’s report of the Thessalonians’ situation. The nonarrival of the parousia had created another perplexity for them.

Despite their ignorance about the dead in Christ (4:13), they had received

prior instruction regarding other eschatological matters. “We do not need to write to you” is Paul’s attestation to this fact. “Times and dates” are well-known words describing the end times from two perspectives (cf. their use in Ac 1:7; 3:19–21). “Times” (GK 5989) conceives more of elapsed time and hence a particular date when predictions will be fulfilled. “Dates” (GK 2789; cf. Daniel 9:27, LXX; Mark 13:33; Ephesians 1:10; Hebrews 9:10; Revelation 1:3; Revelation 22:10; et al.), while including some reference to extent of time, gives more attention to the character or quality of a given period, i.e., what signs will accompany the final events. During his first visit Paul had effectively communicated the basic features of precise times and accompanying circumstances of future events.

For this reason he could say to the Thessalonians, “You know very well” the features of “the day of the Lord.” Their previous learning on this subject had been adequate and specific, including pertinent teachings of Christ (Matthew 24:43).

The focus is on “the day of the Lord.” This “day” (GK 2465) has multiple characteristics as described in the Bible. It is so associated with the ultimate overthrow of God’s enemies (Isaiah 2:12) that it sometimes means “judgment” (1 Corinthians 4:3). It will be a day of national deliverance for Israel and a day of salvation (1 Thessalonians 5:9), but it will also be a day when God’s wrath puts extended pressure on his enemies (Isaiah 3:16–24; Isaiah 13:9–11; Jeremiah 30:7; Zephaniah 1:14–18; 1 Thessalonians 1:10; 1 Thessalonians 2:16; et al.). By using “day of the Lord” terminology to describe the great tribulation, Christ includes the tribulation within its framework (cf. Matthew 24:21 with Jer 30:7; Daniel 12:1; Joel 2:2). This time of trial at the outset of the earthly day of the Lord will not be brief, but comparable to a woman’s labor before giving birth to a child (Isaiah 13:8; Isaiah 26:17–19; 66:7ff.; Jeremiah 30:7–8; Micah 4:9–10; Matthew 24:8; 1 Thessalonians 5:3). Growing human agony will be climaxed by Messiah’s second coming to earth, a coming that will terminate this earthly turmoil through direct judgment. He cannot personally reappear on earth, however, until this preliminary period has run its course with Armageddon and other tribulation visitations (Revelation 6–19). If Christ’s triumphant return to earth (Revelation 19:11–21) is part of the day of the Lord, as all admit, divine dealings preparatory to it must also be part of it.

But this earthly wrath does not pertain to those in Christ (v.9). They will meet Christ “in the air” and be separate from what God does with those on earth. The only way to hold that this meeting with Christ (i.e., the rapture) is an imminent prospect is to see it as simultaneous with the beginning of the divine judgment against earth. Only on that basis can both the Lord’s personal coming and the “day’s” coming be compared to a thief (cf. 2 Peter 3:4, 10; Revelation 3:3, 11; 16:15). They can arrive at any time (cf. 1:10), the “thief in the night” imagery marking the unexpectedness of both imminent events.

The Thessalonians had been instructed about these matters, though later they were to be deceived regarding them (2 Thessalonians 2:1–2). Yet even with their present knowledge they had difficulty in applying the truths in a practical way while waiting for the day. So Paul seeks to alleviate this difficulty in the rest of this section.

The surprise beginning of the day of the Lord has a twofold impact. For those who are not in Christ and therefore unprepared, the consequences will be far from cheerful. “People,” “them,” and “they” are identified only when v.4 contrasts them with the “brothers” who are the addressees. These “nonbrothers” compose an unbelieving world against whom the devastation of the coming day will be unleashed. Just as disaster overtakes the unsuspecting householder when set upon by a robber, so catastrophe will overcome the living who are spiritual outsiders.

Such people will be priding themselves on their secure lifestyles. “Peace” characterizes their inward repose, while “safety” reveals their freedom from outward interference. Yet when that tranquility seemingly reaches its peak, “destruction will come on them.” “Destruction” (GK 3897) means utter and hopeless ruin, a loss of everything worthwhile, causing the victims to despair of life itself (Revelation 9:6). Without being totally annihilated, they are assigned to wrath and denied the privileges of salvation (v.9).

Comparing the beginning of this period with a period of labor pains just before childbirth makes vivid the unexpectedness with which this day comes (cf. Isaiah 13:8–9; Jeremiah 4:31; Hosea 13:13; Micah 4:9). Pain is certainly involved in both (Isaiah 66:7) as are certainty and nearness, but “suddenly” points most prominently to the absence of any forewarning. Tribulation will become worldwide, rendering it impossible for non-Christians to escape.

In contrast to the non-Christians referred to in v.3 are the believers (“brothers”) in Thessalonica. Continuing the figure of night (v.2), “darkness” (GK 5030) refers to the realm of wickedness and the darkened understanding and ignorance of impending doom that go with it. Such symbolical language occurs quite widely in biblical writings (cf. Dt 28:29; Job 19:8; Job 74:20; Isaiah 42:6–7; Jeremiah 13:16; Matthew 10:27; Matthew 8:12; Romans 13:12; Ephesians 5:8, 11; et al.). In reassuring his converts, Paul declares without qualification that believers in Christ belong to a realm different from that of the world. Thus they will not participate in “this day” of the Lord. It will not overtake them by surprise; their position in Christ guarantees their deliverance.

Paul’s assertion that they are “all sons of the light and sons of the day” rules out living in darkness. “A ll” brings reassurance that none is excluded. The fainthearted may take heart as may those others who have been confused about the parousia.

To reinforce his point, Paul returns to the negative side. Putting light and day in inverse order, he excludes himself along with all Christians from the night of moral insensitivity. By a casual change from “you” to “we” he takes his place with his readers in accepting the exhortation of v.6. This dulls the edge of what would otherwise be a sharp rebuke. “The day” here has no reference to the eschatological day of the Lord, but is used metaphorically in association with spiritual light. Verse 5 guarantees the readers’ participation in a spiritual environment entirely different from that of non-Christians.