TRV
Translation
King James Version
For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
Complete Jewish Bible
because you yourselves well know that the Day of the Lord will come like a thief in the night.
Berean Standard Bible
For you are fully aware that the Day of the Lord will come like a thief in the night.
American Standard Version
For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
World English Bible Messianic
For you yourselves know well that the day of the Lord comes like a thief in the night.
Geneva Bible (1599)
For ye your selues knowe perfectly, that the day of the Lord shall come, euen as a thiefe in the night.
Young's Literal Translation
for yourselves have known thoroughly that the day of the Lord as a thief in the night doth so come,
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In the KJVVerse 29,624 of 31,102
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Commentary on 1 Thessalonians 5 verses 1–5
1 ¶ But of the times and the seasons, brethren, ye have no need that I write unto you.
2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.
5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
In these words observe,
I. The apostle tells the Thessalonians it was needless or useless to enquire about the particular time of Christ's coming: Of the times and seasons you need not that I write unto you, Th1 5:1. The thing is certain that Christ will come, and there is a certain time appointed for his coming; but there was no need that the apostle should write about this, and therefore he had no revelation given him; nor should they or we enquire into this secret, which the Father has reserved in his own power. Of that day and hour knoweth no man. Christ himself did not reveal this while upon earth; it was not in his commission as the great prophet of the church: nor did he reveal this to his apostles; there was no need of this. There are times and seasons for us to do our work in: these it is our duty and interest to know and observe; but the time and season when we must give up our account we know not, nor is it needful that we should know them. Note, There are many things which our vain curiosity desires to know which there is no necessity at all of our knowing, nor would our knowledge of them do us good.
II. He tells them that the coming of Christ would be sudden, and a great surprise to most men, Th1 5:2. And this is what they knew perfectly, or might know, because our Lord himself had so said: In such an hour as you think not, the Son of man cometh, Mat 24:44. So Mar 13:35, Mar 13:36, Watch you therefore, for you know not when the master of the house cometh; lest, coming suddenly, he find you sleeping. And no doubt the apostle had told them, as of the coming of Christ, so also of his coming suddenly, which is the meaning of his coming as a thief in the night, Rev 16:15. As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be; so sudden and surprising will be his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.
III. He tells them how terrible Christ's coming would be to the ungodly, Th1 5:3. It will be to their destruction in that day of the Lord. The righteous God will bring ruin upon his and his people's enemies; and this their destruction, as it will be total and final, so, 1. It will be sudden. It will overtake them, and fall upon them, in the midst of their carnal security and jollity, when they say in their hearts, Peace and safety, when they dream of felicity and please themselves with vain amusements of their fancies or their senses, and think not of it, - as travail cometh upon a woman with child, at the set time indeed, but not perhaps just then expected, nor greatly feared. 2. It will be unavoidable destruction too: They shall not escape; they shall in no wise escape. There will be no means possible for them to avoid the terror nor the punishment of that day. There will be no place where the workers of iniquity shall be able to hide themselves, no shelter from the storm, nor shadow from the burning heat that shall consume the wicked.
IV. He tells them how comfortable this day will be to the righteous, Th1 5:4, Th1 5:5. Here observe, 1. Their character and privilege. They are not in darkness; they are the children of the light, etc. This was the happy condition of the Thessalonians as it is of all true Christians. They were not in a state of sin and ignorance as the heathen world. They were some time darkness, but were made light in the Lord. They were favoured with the divine revelation of things that are unseen and eternal, particularly concerning the coming of Christ, and the consequences thereof. They were the children of the day, for the day-star had risen upon them; yea, the Sun of righteousness had arisen on them with healing under his wings. They were no longer under the darkness of heathenism, nor under the shadows of the law, but under the gospel, which brings life and immortality to light. Ti2 1:10. 2. Their great advantage on this account: that that day should not overtake them as a thief, Th1 5:4. It was at least their own fault if they were surprised by that day. They had fair warning, and sufficient helps to provide against that day, and might hope to stand with comfort and confidence before the Son of man. This would be a time of refreshing to them from the presence of the Lord, who to those that look for him will appear without sin unto their salvation, and will come to them as a friend in the day, not as a thief in the night.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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CyprianAD 258
Treatise 12, Third Book, Section 89
The apostle says: "The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction." [1 Thessalonians 5:2-3] Also in the Acts of the Apostles: "No one can know the times or the seasons which the Father has placed in His own power." [Acts 1:7]
John ChrysostomAD 407
THE SECOND HOMILY CONCERNING THE POWER OF DEMONS 2
Do not place your confidence in your youth, nor think that you have a very fixed term of life, “For the day of the Lord comes as a thief in the night.” On this account he has made our end invisible, so that we might demonstrate clearly our diligence and forethought. Do you not see men taken away prematurely day after day? On this account a certain one admonishes, “don’t delay in turning to the Lord, and don’t put things off from day to day,” lest at any time, while you delay, you are destroyed. Let the old man keep this admonition; let the young man heed this advice. Indeed, are you in insecurity, and are you rich, and do you abound in wealth, and does no affliction happen to you? Still hear what Paul says: “when they say peace and safety, then sudden destruction comes upon them.” Affairs change often. We are not masters of our end. Let us be masters of virtue. Our Master Christ is loving.
John ChrysostomAD 407
Homily on 1 Thessalonians 9
"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."
Nothing, as it seems, is so curious, and so fondly prone to pry into things obscure and concealed, as the nature of men. And this is wont to happen to it, when the mind is unsettled and in an imperfect state. Why has he not said that no one knows? why has he not said, that it is not revealed, instead of saying, "Ye have no need that aught be written unto you"? Because in that case he would have grieved them more, but by speaking thus he comforted them. For by the expression, "Ye have no need," as if it were both superfluous, and inexpedient, he suffers them not to enquire.
For tell me, what would be the advantage? Let us suppose that the end would be after twenty or thirty or a hundred years, what is this to us? Is not the end of his own life the consummation to every individual? Why art thou curious, and travailest about the general end? But the case is the same with us in this, as in other things. For this reason Christ did not tell it, because it was not expedient.
Hear Paul saying, "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." Not the general day only, but that of every individual. For the one resembles the other, is also akin to it. For what the one does collectively, that the other does partially. For the period of consummation took its beginning from Adam, and then is the end of the consummation; since even now one would not err in calling it a consummation.
Augustine of HippoAD 430
SERMONS 229B.1
So what is this day which the Lord has made? Live good lives, and you will be this day yourselves. The apostle, you see, was not talking about the day which begins with sunrise and ends with sunset, when he said, “Let us walk honorably, as in the day”; where he also said, “For those who get drunk are drunk at night.” Nobody sees people getting drunk at the midday meal; but when this does happen, it is a matter of the night, not of the day which the Lord has made. You see, just as that day is realized in those who live godly, holy and righteous lives, marked by moderation, justice, sobriety. So too on the contrary, for those who live in an ungodly, loose-living, proud and irreligious manner—for that sort of night, the night will undoubtedly be a thief. “The day of the Lord will come just like a thief in the night.”
CS LewisAD 1963
The World's Last Night (Essay)
His teaching on the subject quite clearly consisted of three propositions. One, that He will certainly return. Two, that we cannot possibly find out when. Three, and that therefore we must always be ready for Him. Note the therefore. Only because we cannot predict the moment, we must be ready at all moments. Our Lord repeated this practical conclusion again and again, as if the promise of the return had been made for the sake of this conclusion alone.
Watch, watch, is the burden of His advice. I shall come like a thief. You will not, I most solemnly assure you, you will not see Me approaching. If the householder had known at what time the burglar would arrive, he would have been ready for him. If the servant had known when his absent employer would come home, he would not have been found drunk in the kitchen. But they didn’t, nor will you. Therefore you must be ready at all times.
The point is surely simple enough. The schoolboy does not know which part of his Virgil lesson he will be made to translate. That is why he must be prepared to translate any passage. The sentry does not know at what time an enemy will attack, or an officer inspect his post. That is why he must keep awake all the time.
The return is wholly unpredictable. There will be wars and rumors of wars, and all kinds of catastrophes, as there always are. Things will be, in that sense, normal, the hour before the heavens roll up like a scroll. You cannot guess it. If you could, one chief purpose for which it was foretold would be frustrated. And God’s purposes are not so easily frustrated as that. One’s ears should be closed against any future William Miller in advance. The folly of listening to him at all is almost equal to the folly of believing him. He couldn’t know what he pretends, or thinks he knows.
Of this folly George MacDonald has written well. Do those, he asks, who say, lo here or lo there are the signs of his coming, think to be too keen for him, and spy his approach? When he tells them to watch, lest he find them neglecting their work, they stare this way and that, and watch lest he should succeed in coming like a thief. Obedience is the one key of life.
The doctrine of the second coming has failed, so far as we are concerned, if it does not make us realize that at every moment of every day in our lives Don’s question, ‘What if this present were the world’s last night?’...
What is important is not that we should always fear or hope about the end, but that we should always remember, always take it into account. An analogy may help here. A man of seventy need not be always feeling, much less talking, about his approaching death. But a wise man of seventy should always take it into account.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Thessalonians 5:2 serves as a crucial clarification regarding the timing and nature of the "day of the Lord," affirming that its arrival will be sudden and unexpected, much like a thief appearing in the night. Paul emphasizes that the Thessalonian believers already possess this understanding, thereby setting the stage for his subsequent exhortations concerning vigilance and preparedness for Christ's return and the ultimate culmination of God's redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in 1 Thessalonians 5:2 is the Simile: "as a thief in the night." This comparison is highly effective, drawing on a universally understood scenario of unexpected intrusion to vividly illustrate the sudden and unannounced nature of the "day of the Lord." The "thief" imagery is not meant to imply malicious intent on God's part, but rather to highlight the element of surprise and the need for vigilance. Furthermore, the phrase "the day of the Lord" functions as a Theological Metaphor, representing not just a 24-hour period but a decisive, divinely appointed era of judgment and salvation. Paul also employs Emphasis through affirmation, stating "yourselves know perfectly," which serves to underscore the established nature of this teaching and to prepare the readers for the subsequent exhortations to live in light of this known truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
The unexpected coming of the "day of the Lord" as a thief in the night is a profound theological truth that underscores God's sovereign control over time and history, particularly concerning the culmination of His redemptive plan. It highlights that humanity cannot predict or manipulate the timing of divine intervention, thus shifting the focus from chronological speculation to spiritual readiness. This truth serves as a constant reminder of the brevity of life and the urgency of living righteously, faithfully, and with a hopeful anticipation of Christ's return. It emphasizes that salvation is a present reality that demands a future-oriented lifestyle, one characterized by watchfulness and sobriety, rather than complacency or despair. The "day of the Lord" is ultimately the day of divine reckoning, where all things will be brought to light, and God's justice and grace will be fully revealed.
REFLECTION AND APPLICATION
The message of 1 Thessalonians 5:2 is not meant to instill fear or anxiety, but rather to cultivate a profound sense of spiritual vigilance and hopeful expectation. Knowing that the "day of the Lord" will arrive without warning should motivate believers to live each day with intentionality, pursuing holiness, serving others, and sharing the Gospel. It calls us away from spiritual slumber and complacency, urging us to be "children of light" who are awake and alert, prepared for our Lord's return. This preparedness is not about frantic activity but about consistent faithfulness—living in a manner that honors God in every aspect of our lives, knowing that our ultimate hope rests in His glorious appearing. It encourages us to prioritize eternal values over temporal pursuits, ensuring that we are found living in His will whenever He chooses to come.
Questions for Reflection
FAQ
What exactly is "the day of the Lord" mentioned in this verse?
Answer: "The day of the Lord" is a significant theological concept found throughout both the Old and New Testaments. In the Old Testament, it typically refers to a specific time when God intervenes dramatically in human history, often bringing judgment upon His enemies and deliverance or blessing to His people (e.g., Isaiah 13:6; Zephaniah 1:14). In the New Testament, particularly in Paul's writings, this concept is primarily linked to the second coming of Jesus Christ. It encompasses the culmination of God's redemptive plan, including the resurrection of the dead, the final judgment, and the full establishment of God's eternal kingdom. It is the decisive moment when Christ's reign will be fully manifested and all things will be brought to their ultimate conclusion.
Why is the coming of the Lord compared to "a thief in the night"? Does this imply something negative?
Answer: The comparison of the Lord's coming to "a thief in the night" (also used by Jesus Himself in Matthew 24:43-44 and Luke 12:39-40) is not meant to imply that Christ's return is negative or malicious for believers. Instead, the simile emphasizes two key aspects: suddenness and unexpectedness. A thief arrives unannounced, at an unpredictable time, and catches people unaware. Similarly, the "day of the Lord" will come without prior warning or a set schedule that humans can discern, surprising those who are not prepared. For believers who are "children of light" and "children of the day" (1 Thessalonians 5:5), this unexpectedness serves as a call to constant vigilance and readiness, ensuring they are not caught spiritually unprepared. For those who are "asleep" or living in darkness, however, it will indeed be a moment of unwelcome surprise and judgment.
CHRIST-CENTERED FULFILLMENT
The "day of the Lord," described as coming "as a thief in the night," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While the Old Testament concept often focused on Yahweh's direct intervention, the New Testament unequivocally identifies this climactic day with the glorious return of the resurrected Christ. It is His day, the day of His ultimate triumph over sin, death, and all opposing forces, as highlighted in passages like Philippians 1:6. The unexpected nature of this day, likened to a thief, underscores Christ's sovereign authority over all time and history; He alone knows the precise moment of His return (Matthew 24:36). This truth compels believers to live in constant anticipation of their King, whose first coming inaugurated the kingdom of God and whose second coming will bring it to its full consummation. Thus, the "day of the Lord" is not merely a future event but the culmination of Christ's redemptive work, ensuring that all who are in Him will share in His eternal glory and reign (Colossians 3:4).