Thomas Aquinas Commentary 1 Thessalonians 5:1-13

"But concerning the times and the seasons, brethren, ye have no need that aught be written unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. When they are saying, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in no wise escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief: for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness; so then let us not sleep, as do the rest, but let us watch and be sober. For they that sleep sleep in the night: and they that are drunken are drunken in the night. But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God appointed us not into wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him. Wherefore exhort one another, and build each other up, even as also ye do. But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work`s sake. Be at peace among yourselves." — 1 Thessalonians 5:1-13 (ASV)

In what he had written before, Paul corrected the Thessalonians in matters that needed improvement, and now he begins to instruct them about the future. He first gives them a warning and then provides a prayer with the words, "may the God of peace himself sanctify you wholly." These two things are indeed necessary for us. Because the good deeds we do are a result of free will, a person can profit from a warning. And since these deeds are also a result of grace, a person needs prayer as well.

Concerning the first point, he does two things: Paul first urges the Thessalonians to prepare themselves for the coming judgment; second, he shows them how they should prepare themselves (1 Thessalonians 5:11). He also divides the first part into two: he points out a feature of the coming judgment and then shows how they ought to prepare for it (1 Thessalonians 5:6). There is also a subdivision of the first section into two further parts that include this feature of the coming judgment and then an explanation (1 Thessalonians 5:3). In the first part, Paul puts to rest their concern for knowledge about the future coming, and then he addresses what they did know about it (1 Thessalonians 5:2).

First, then, Paul says it was necessary for me to write about the previous matters because you needed to know about them. But concerning the times and seasons of what the future will be, it was not necessary to write. This is because some of these things are reserved for God's knowledge alone: “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32). “It is not for you to know times or seasons that the Father has fixed by his own authority” (Acts 1:7). “The more words, the more vanity, and what is man the better? For who can tell a man what is good for him in this life, the few days of his vain life, which he passes like a shadow?” (Ecclesiastes 6:11–12). Therefore, it is not necessary to write about this, for you yourselves know what needs to be known: that the day of the Lord will come like a thief in the night.

In fact, all days depend on the Lord: “By your appointment they stand this day” (Psalms 119:91). But this day especially belongs to the Lord, because His will is fulfilled in everyone. It is accomplished in the good, who are led to salvation as an end foreknown by God: “who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4); and in the wicked who are punished: “At the set time which I appoint I will judge with equity” (Psalms 75:2).

It will come like a thief—that is, unannounced: “If the master of the house had known at what hour the thief was coming, he would have been awake” (Luke 12:39). “The day of the Lord will come like a thief” (2 Peter 3:10). “I will come like a thief” (Revelation 3:3). But why is it said that the day will come during the night? It should be understood that both are involved. He comes during the day to uncover our hearts: “before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart” (1 Corinthians 4:5). But He comes at night because of the element of surprise: “Behold, the bridegroom! Come out to meet him” (Matthew 25:6). In truth, it is not certain at what hour it will occur.

Then when he says, “While people are saying, ‘There is peace and security,’” he explains what he had mentioned. First, he refers to the wicked; second, to the good (1 Thessalonians 5:4). In regard to the first division, he does two things. He first describes the false confidence of the wicked and second, he refers to the danger of a delay. So Paul says the Lord will come like a thief because He will come unexpectedly. When people say, “There is peace,” they will be deceived regarding the present time when they are living tranquilly: “But they live in great strife due to ignorance, and they call such great evils peace” . “Security” refers to the future: “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry” (Luke 12:19).

In contrast to this: “people fainting with fear and with foreboding of what is coming on the world” (Luke 21:26). Thus, there is no security to be had. There are two explanations for this. The one offered by Augustine is that at that time some will be good, but they will be afflicted, mourning, and waiting expectantly; this is referred to in the quotation as “fainting” because of the absence of pleasures and the abundance of evils. But there will be peace and security among the wicked. The other explanation is found in the Gloss.

Then when he says, “then sudden destruction will come upon them,” he presents four aspects of the peril. First, that it will be unexpected, where he says, sudden, “like a breach in a high wall... whose crash comes suddenly, in an instant” (Isaiah 30:13). Second, he describes the peril as deadly when he says destruction. “Destruction will tread upon him as a king” (Job 18:14). Third, he refers to the peril as distressing, and he uses the word travail: “Anguish as of a woman in travail” (Psalms 48:6). Fourth, he presents the peril as inevitable when he comments, “and they will not escape.” Now is the time to escape from the wrath of God to the mercy of God, for the end of the world will not be a time of mercy but of justice.

Then Paul says, “But you are not in darkness, brothers,” and explains what he had mentioned regarding the good. He does this by making two points: first, he excludes the good from the company of the wicked, and second, he provides a reason for this (1 Thessalonians 5:5). And so he remarks, you are not in darkness, for you have been enlightened by Christ concerning that day; this is not an unexpected event for you. “He who follows me will not walk in darkness, but will have the light of life” (John 8:12). The reason for this is given in the words, “for you are all sons of light.” He also makes the point that they are sons of the light and of the day. According to the Scriptures, someone is said to be the “son” of something because he abounds in it. “My beloved had a vineyard on a very fertile hill”—literally, a “son of oil”—(Isaiah 5:1), meaning it was very rich land. Those who participate greatly in the day and in the light are called their sons. And this light is the faith of Christ. “I am the light of the world” (John 8:12), and again, “Believe in the light, that you may become sons of light” (John 12:36).

He adds, “and sons of the day,” for just as the early light leads to the fullness of the day, so the faith of Christ leads to the day that is the brilliance of good actions. “The night is far gone, the day is at hand” (Romans 13:12). And because of this, you are not of the night—that is, involved in unbelief—or of darkness, that is, of sin. “Let us then cast off the works of darkness and put on the armor of light” (Romans 13:12).

Then when he says, “So then, let us not sleep,” he shows them how they should prepare for that coming. First, they should prepare for it by staying away from evil; second, they should prepare by regularly doing good (1 Thessalonians 5:8).

In making the first point, he does two things. First, he gives a warning, and then he sets down the reason for it (1 Thessalonians 5:7). Paul says, therefore, that the day of the Lord is like a thief for this reason: “If the master of the house had known at what hour the thief was coming, he would have been awake” (Luke 12:39). And so you know you must be vigilant. He adds, “so then let us not sleep,” in the sleep of sin: “Awake, O sleeper, and arise from the dead” (Ephesians 5:14). “How long will you lie there, O sluggard? When will you arise from your sleep?” (Proverbs 6:9).

But let us stay awake and be vigilant. “Watch therefore, for you do not know on what day your Lord is coming” (Matthew 24:42). To this end, it is necessary that we be sober, so that both body and mind are sober—that is, free from the pleasures and cares of the world. “But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness” (Luke 21:34). “Be sober-minded; be watchful” (1 Peter 5:8). The reason for this relates to the proper time for such activities; those who sleep or get drunk do so at night. But the night is not for us, so then, “let us not sleep, as others do.” And so Paul says, “For those who sleep, sleep at night,” that is, at night they get some rest and during the day they are active. “When the sun rises, they steal away and lie down in their dens” (Psalms 104:22). And again, “Man goes out to his work and to his labor until the evening” (Psalms 104:23).

There are also some who do not drink during the day because of business that must be done, but they are not so careful at night. “The eye of the adulterer also waits for the twilight” (Job 24:15). So sleep and drunkenness are fitting for the night, since the sinful are occupied with sin during the night of unbelief and the darkness of evil, having no regard for the future because of their love for present concerns. “They have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness” (Ephesians 4:19). But since we belong to the day—that is, the daytime of integrity and faith—let us be sober. “Let us walk properly as in the daytime” (Romans 13:13).

When Paul says, “let us put on the breastplate of faith,” he shows how they should prepare themselves through good actions. First, he sets down a general exhortation, and then he issues a special one (1 Thessalonians 5:11). He divides the first point into two aspects: he first gives the exhortation itself and then gives the reason for it (1 Thessalonians 5:9). In a person, there are two vital parts of the body that were protected in war: the heart, the source of life, and the head, which governs the body’s movements and is the seat of the senses. The heart is protected by a breastplate and the head by a helmet. The life of the spirit in us is Christ, through whom the soul lives and the Lord dwells in us: “that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love...” (Ephesians 3:17). “He who abides in love abides in God, and God abides in him” (1 John 4:16). Love gives life to faith. Therefore, we must have faith and love, and so Paul calls for “the breastplate of faith and love,” because it protects the body’s vital parts, and for a helmet, “the hope of salvation,” because salvation is a spiritual motivation, as it is the goal we hope to attain.

When he says, “For God has not destined us for wrath,” he shows the way God works in us. This is shown first through divine preordination and then as derived from the grace of Christ. Finally, Paul discusses the way salvation is to be achieved. He begins with the words, “God has not destined us,” that is, God has not appointed us: “I appointed you that you should go and bear fruit” (John 15:16); “for wrath,” that is, that we should deserve His wrath: “God did not make death” . “Have I any pleasure in the death of the wicked, says the Lord God, and not rather that he should turn from his way and live?” (Ezekiel 18:23). But “to obtain salvation,” that is, so that we might acquire salvation, “from the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force” (Matthew 11:12). “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession” (1 Peter 2:9). This is achieved through Christ’s grace; hence he says, “through our Lord Jesus Christ.” “For there is no other name under heaven given among men by which we must be saved” (Acts 4:12).

“Who died for us” means that He redeemed us by dying for us. “The righteous died for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit” (1 Peter 3:18). The way of attaining salvation is also through Him, for Christ taught us this while working for our salvation, which He achieved by dying and rising again. “Who was delivered up for our trespasses and raised for our justification” (Romans 4:25). And so Paul says, “so that whether we are awake or asleep we might live with him.” “So then, whether we live or whether we die, we are the Lord's” (Romans 14:8).

When he says, “Therefore encourage one another,” he teaches us how we should behave toward different groups of people. First, he shows how they should behave toward their peers; second, how they should be subject to their leaders (1 Thessalonians 5:12); and finally, how the leaders should behave toward their flock (1 Thessalonians 5:14).

To our peers, we owe comfort in times of difficulty, and so he says, “encourage one another.” In addition, we should inspire them by example, and so he says, “and build one another up.” “Let us then pursue what makes for peace and for mutual upbuilding” (Romans 14:19).

Those who are under the authority of leaders owe them, first, acknowledgment of their work; second, love; and third, peace. “Respect those who labor among you” means to acknowledge their work: “Remember your leaders, those who spoke to you the word of God” (Hebrews 13:7). I say that you should respect them, first, for their own sake, because of the great labors they have undertaken for you. And so he mentions “those who labor among you” for your good. “Share in suffering as a good soldier of Christ Jesus” (2 Timothy 2:3). Second, you should respect them on God's behalf; because of this, reverence is due to them as it is due to God. And so Paul remarks, “and are over you in the Lord,” that is, in the place of God. “If I have forgiven anything, it has been for your sake in the presence of Christ” (2 Corinthians 2:10). Third, you should respect them for your own sake, because they are helpful to you; hence he says, “and admonish you.” Furthermore, you owe them love; hence, “esteem them very highly in love,” that is, above others.

Finally, “be at peace with them” because of their work. Yet some people act against this. “They hate him who reproves in the gate, and they abhor him who speaks the truth” (Amos 5:10). “One who rejoices in wickedness will be condemned” . Nevertheless, you should be at peace with them because of their work of correction, for this work properly belongs to their office. “I am for peace, but when I speak, they are for war!” (Psalms 120:7).