TRV
Translation
King James Version
For they that sleep sleep in the night; and they that be drunken are drunken in the night.
Complete Jewish Bible
People who sleep, sleep at night; and people who get drunk, get drunk at night.
Berean Standard Bible
For those who sleep, sleep at night; and those who get drunk, get drunk at night.
American Standard Version
For they that sleep sleep in the night; and they that are drunken are drunken in the night.
World English Bible Messianic
For those who sleep, sleep in the night, and those who are drunk are drunk in the night.
Geneva Bible (1599)
For they that sleepe, sleepe in the night, and they that be drunken, are drunken in the night.
Young's Literal Translation
for those sleeping, by night do sleep, and those making themselves drunk, by night are drunken,
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In the KJVVerse 29,629 of 31,102
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Commentary on 1 Thessalonians 5 verses 6–10
6 ¶ Therefore let us not sleep, as do others; but let us watch and be sober.
7 For they that sleep sleep in the night; and they that be drunken are drunken in the night.
8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.
9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
10 Who died for us, that, whether we wake or sleep, we should live together with him.
On what had been said, the apostle grounds seasonable exhortations to several needful duties.
I. To watchfulness and sobriety, Th1 5:6. These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then let us not sleep as do others, but let us watch; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze away their precious moments on which eternity depends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they dream. But let us watch, and act like men that are awake, and that stand upon their guard. 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luk 21:34. Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are drunken in the night, Th1 5:7. It is a most reproachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? Those who have so many eyes upon them should conduct themselves with peculiar propriety.
II. To be well armed as well as watchful: to put on the whole armour of God. This is necessary in order to such sobriety as becomes us and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk - drunk with pride, drunk with passion, drunk and giddy with self-conceit, drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-plate to keep the heart, and the spiritual helmet to secure the head; and this spiritual armour consists of three great graces of Christians, faith, love, and hope, Th1 5:8. 1. We must live by faith, and this will keep us watchful and sober. If we believe that the eye of God (who is a spirit) is always upon us, that we have spiritual enemies to grapple with, that there is a world of spirits to prepare for, we shall see reason to watch and be sober. Faith will be our best defence against the assaults of our enemies. 2. We must get a heart inflamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation. 3. We must make salvation our hope, and should have a lively hope of it. This good hope, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but for a season. If we have hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of or unfit for the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shows what grounds and reasons Christians have to hope for this salvation, as to which observe, He says nothing of their meriting it. No, the doctrine of our merits is altogether unscriptural and antiscriptural; there is no foundation of any good hope upon that account. But our hopes are to be grounded, (1.) Upon God's appointment: because God hath not appointed us to wrath, but to obtain salvation, Th1 5:9. If we would trace our salvation to the first cause, that is God's appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, are, it is but too plain, appointed to wrath; but as for those who are of the day, if they watch and be sober, it is evident that they are appointed to obtain salvation. And the sureness and firmness of the divine appointment are the great support and encouragement of our hope. Were we to obtain salvation by our own merit or power, we could have but little or no hope of it; but seeing we are to obtain it by virtue of God's appointment, which we are sure cannot be shaken (for his purpose, according to election, shall stand), on this we build unshaken hope, especially when we consider, (2.) Christ's merit and grace, and that salvation is by our Lord Jesus Christ, who died for us. Our salvation therefore is owing to, and our hopes of it are grounded on, Christ's atonement as well as God's appointment: and, as we should think on God's gracious design and purpose, so also on Christ's death and sufferings, for this end, that whether we wake or sleep (whether we live or die, for death is but a sleep to believers, as the apostles had before intimated) we should live together with Christ live in union and in glory with him for ever. And, as it is the salvation that Christians hope for to be for ever with the Lord, so one foundation of their hope is their union with him. And if they are united with Christ, and live in him, and live to him, here, the sleep of death will be no prejudice to the spiritual life, much less to the life of glory hereafter. On the contrary, Christ died for us, that, living and dying, we might be his; that we might live to him while we are here, and live with him when we go hence.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–10. Public domain.
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John ChrysostomAD 407
Homily on 1 Thessalonians 9
"So then let us not sleep, as do also the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that be 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."
Here he shows, that to be in the day depends on ourselves. For here indeed, in the case of the present day and night, it does not depend on ourselves. But night comes even against our will, and sleep overtakes us when we do not wish it. But with respect to that night and that sleep, it is not so, but it is in our power always to have it day, it is in our power always to watch. For to shut the eyes of the soul, and to bring on the sleep of wickedness, is not of nature, but of our own choice.
"But let us watch," he says, "and be sober." For it is possible to sleep while awake, by doing nothing good. Wherefore he has added, "and be sober." For even by day, if any one watches, but is not sober, he will fall into numberless dangers, so that sobriety is the intensity of watchfulness. The drunkenness he here speaks of is not that from wine only, but that also which comes of all vices. For riches and the desire of wealth is a drunkenness of the soul, and so carnal lust; and every sin you can name is a drunkenness of the soul.
But it is not sufficient to watch and be sober, we must also be armed. For if a man watch and is sober, but has not arms, the robbers soon dispatch him. "Putting on the breastplate of faith and love," he says. He has shown what it is to watch and be sober, to have "the breastplate of faith and love." Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast; so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual.
"And for a helmet the hope of salvation." For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it. And whilst nothing falls on it, neither does it slip of itself. For it is not possible that one who is fortified with such arms as these, should ever fall. For "now abideth faith, hope, love." (1 Cor. xiii. 13)
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 5:7 serves as a poignant, common-sense observation by the Apostle Paul, illustrating the spiritual state of those who are unprepared for the Lord's return. Using the familiar imagery of physical sleep and drunkenness, activities typically associated with the darkness of night, Paul draws a sharp contrast between the spiritual apathy and moral indulgence characteristic of unbelievers and the vigilance and sobriety expected of believers who live as "children of light."
CONTEXT
Literary Context: This verse is deeply embedded within Paul's eschatological teaching and ethical exhortations to the Thessalonian church in 1 Thessalonians 4-5. Following a detailed discussion on the resurrection of believers (1 Thessalonians 4:13-18), Paul transitions in 1 Thessalonians 5:1-11 to the "times and seasons" of the Lord's coming. He emphasizes that while the exact timing is unknown, believers are not "in darkness" concerning these events. Instead, they are called to be vigilant and sober, contrasting their spiritual state with those who are spiritually unaware or indulging in worldly excesses. Verse 7 acts as a proverbial statement, reinforcing the preceding call for believers to "keep awake and be sober" (1 Thessalonians 5:6) by illustrating the natural habitat of spiritual slumber and intoxication.
Historical & Cultural Context: The early Christian communities, including the Thessalonians, lived in a Greco-Roman world marked by diverse religious practices, philosophical schools, and prevalent societal norms that often contrasted sharply with Christian ethics. Nighttime in ancient cities was typically associated with less reputable activities, revelry, and a general lack of accountability, as opposed to the order and productivity of daylight hours. Drunkenness was a common social vice, often linked to pagan festivals and a general lack of self-control. Sleep, while a natural human need, could also metaphorically represent a state of unawareness or spiritual lethargy. Paul draws upon these common, observable aspects of daily life to create a relatable metaphor for the spiritual condition of those outside of Christ, who live without the illuminating truth of the Gospel and the expectation of His return.
Key Themes: The verse contributes significantly to several major themes in 1 Thessalonians and Paul's broader theology. The overarching theme of Vigilance vs. Complacency is central, urging believers to remain spiritually alert and active, rather than succumbing to spiritual slumber or indifference in anticipation of Christ's return. This is closely tied to the theme of Light vs. Darkness, where Paul consistently uses this imagery to differentiate between the Christian life and worldly existence. Believers are described as "children of light, and children of the day," implying a lifestyle characterized by truth, righteousness, and awareness, in contrast to those who "sleep" and "are drunken" in the "night" (1 Thessalonians 5:7). Furthermore, the concept of Spiritual Sobriety is paramount; the metaphor of drunkenness extends beyond mere alcohol consumption to encompass a state of spiritual recklessness, lack of self-control, and preoccupation with worldly desires that dulls one's spiritual senses. Believers are exhorted to be "sober" in mind and conduct, ready for the Lord's return, reflecting a Distinctive Christian Living that stands apart from the surrounding culture.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in 1 Thessalonians 5:7 to convey his message with clarity and impact. The primary device is Metaphor, where physical sleep and drunkenness are used to represent spiritual conditions. Sleep symbolizes spiritual unawareness and apathy, while drunkenness signifies spiritual recklessness, indulgence, and a lack of self-control. The "night" itself is a powerful metaphor for the realm of spiritual darkness, ignorance, and ungodliness. This verse also exhibits strong Parallelism, with the two clauses mirroring each other in structure and meaning ("they that sleep sleep in the night; and they that be drunken are drunken in the night"). This repetition emphasizes the consistent association of these behaviors with the "night." Furthermore, the verse functions as a stark Contrast to the preceding verses, highlighting the difference between those who live in spiritual darkness (the sleepers and the drunken) and believers who are called to be "children of light" (1 Thessalonians 5:5). This contrast serves to underscore the distinctive lifestyle and spiritual vigilance expected of Christians.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of 1 Thessalonians 5:7 are profound, extending beyond a simple moral injunction to encompass a call for a distinct eschatological posture. Paul is not merely stating obvious physical truths but drawing a deep spiritual parallel: just as certain behaviors are characteristic of the physical night, so too are spiritual apathy and moral excess characteristic of those who live outside the light of God's truth, oblivious to the impending Day of the Lord. Believers, by contrast, are called to live as "children of light and children of the day" (1 Thessalonians 5:5), demonstrating vigilance, sobriety, and a readiness for Christ's return. This verse underscores the urgency of spiritual awareness and responsible living, positioning the believer's present conduct as a reflection of their understanding of future realities.
REFLECTION AND APPLICATION
First Thessalonians 5:7 serves as a timeless and urgent call for self-examination and spiritual vigilance in the life of every believer. It challenges us to honestly assess our spiritual state: Are we living with an active awareness of God's presence, His purposes, and the reality of Christ's return, or have we allowed ourselves to drift into a state of spiritual complacency or "sleep"? Are we maintaining spiritual sobriety, exercising self-control over our thoughts, desires, and actions, and preventing the anxieties, distractions, or fleeting pleasures of this world from dulling our spiritual senses or overwhelming our commitment to Christ? The passage encourages us to live distinctively, allowing our conduct and character to reflect the illuminating truth of Christ, standing in stark contrast to the values and behaviors of those who remain in spiritual darkness. Our spiritual state has profound implications for how we live today and how we anticipate the Lord's glorious return, urging us towards continuous readiness and active pursuit of righteousness, truth, and love.
Questions for Reflection
FAQ
What is the main point Paul is trying to make in 1 Thessalonians 5:7?
Answer: Paul's main point is to draw a vivid contrast between the spiritual state and behavior of unbelievers and believers, particularly in light of the coming Day of the Lord. He uses the common-sense observation that physical sleep and drunkenness occur at night to metaphorically illustrate that spiritual apathy, ignorance, and moral indulgence are characteristic of those who live in spiritual darkness, unprepared for Christ's return. Conversely, believers, as "children of light," are called to be vigilant and sober (1 Thessalonians 5:6), living in readiness and clear-mindedness.
Does this verse literally condemn sleeping or drinking alcohol?
Answer: No, this verse does not literally condemn physical sleep or the moderate consumption of alcohol. Paul is employing metaphorical language to describe spiritual conditions. "Sleep" represents spiritual unawareness, complacency, or apathy towards God's truth and the urgency of the times. "Drunkenness" symbolizes a state of spiritual stupor, recklessness, or being consumed by worldly desires and lack of self-control, which dulls one's spiritual senses. The "night" is a metaphor for the realm of spiritual ignorance and moral darkness. The focus is on the spiritual state and readiness of the believer, not on literal physical actions.
How does "night" relate to the "Day of the Lord" in this context?
Answer: In 1 Thessalonians 5, Paul uses "night" to represent the period of spiritual darkness and ignorance that characterizes the unbelieving world, a time when people are oblivious to God's truth and the impending judgment. The "Day of the Lord" (1 Thessalonians 5:2), by contrast, is a sudden, decisive event that will come "like a thief in the night" for those in darkness, bringing judgment. For believers, who are "children of light and children of the day" (1 Thessalonians 5:5), the Day of the Lord is not a surprise but a culmination they anticipate with vigilance and sobriety. The contrast emphasizes that spiritual "night" is the environment where spiritual sleep and drunkenness thrive, leading to unpreparedness for the Day.
CHRIST-CENTERED FULFILLMENT
First Thessalonians 5:7, though a common-sense observation, finds its profound Christ-centered fulfillment in the person and work of Jesus, who is the ultimate "Light of the World" (John 8:12). Those who "sleep" and "are drunken in the night" are those who remain in the spiritual darkness from which Christ came to deliver humanity. His advent shattered the spiritual night, bringing the dawn of salvation and truth. Believers are no longer "children of darkness" but have been transferred into "the kingdom of his beloved Son" (Colossians 1:13), becoming "children of light and children of the day" (1 Thessalonians 5:5) through their union with Him. Christ's life, death, and resurrection provide the ultimate antidote to spiritual sleep and drunkenness; He calls us to "wake up" to righteousness (Ephesians 5:14) and to live with spiritual sobriety, empowered by the Holy Spirit. Our vigilance and readiness for His return are not based on our own strength but on His finished work and the promise of His glorious appearing, when He will bring us fully into His eternal day, where "there will be no more night" (Revelation 22:5).