Exegetical and Hermeneutical Commentary of 1 Thessalonians 5:2
For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
2. For yourselves know perfectly ] “For yourselves know:” a turn of expression characteristic of these Epistles; ch. 1Th 1:5 (see note), 1Th 2:1 (Identical with this), 2, 5, 11; 1Th 3:4; 1Th 4:2; 2Th 2:6; 2Th 3:7 (identical).
“Perfectly” is a somewhat vague rendering of an adverb that with verbs of knowing signifies precisely, or accurately; in Mat 2:8, &c., it is rendered carefully (R. V.). Possibly the Thessalonians In sending their query had used this very word: “We should like to know more precisely,” they may have said, “about the times and seasons, and when the Day of the Lord will be.” 2Th 2:1-3 shows that the Church was full of eagerness about the Second Advent, and even after this caution many of its members continued to listen to those who professed to answer their Irrepressible questions. The Apostle replies, with a touch of gentle irony (comp. note on ch. 1Th 4:11): “You already know precisely that nothing precise on the subject can be known, that the Great Day will steal upon the world like a thief in the night!”
the day of the Lord so cometh as a thief in the night ] More exactly, as a thief in the night, so there is coming a day of the Lord; the definite article is absent in the Greek. Such a Day of the Lord as the Church expected is coming; it is on the way (comp. note on ch. 1Th 1:10). The event is certain: when it will arrive, no man can tell. Even in the act of going away Jesus said repeatedly, “I come,” “I am coming to you” (Joh 14:3; Joh 14:18; Joh 14:28; &c.).
The figure of the night-thief points, as the next verse shows, to the effect of the Day upon the unprepared. The simile is taken from the lips of Jesus in His discourse of the Judgement (Mat 24:43; also Luk 12:39-40, where It is applied In warning to Christ’s servants): it is employed by other Apostles, in 2Pe 3:10; Rev 3:3, &c. It signifies, beside the unexpectedness of the event, its bereaving effect: it brings “sudden destruction” (1Th 5:3); the house of the worldling is “broken through.”
“The day of the Lord” was a standing designation in the O.T., occurring first in Joel (ch. Joe 1:15; Joe 2:1-2; Joe 2:11; Joe 2:31; Joe 3:14; comp. Amo 5:18) amongst the written prophets and handed down to Isaiah and Ezekiel, denoting the great epoch of judgement which in their age impended over Israel and the surrounding nations, and closed the prophetical horizon. In the O.T. therefore, the Day of the Lord has chiefly, if not exclusively, a judicial aspect. This meaning the expression carries over into the N.T.; and “the day of the Lord” is synonymous with “the day of Judgement” (Mat 11:22, &c.) often called simply “that day” (Mat 7:22; Luk 17:31; &c.), also “the last day” (Joh 6:39, &c.). Moreover Christ ascribes to Himself, “the Son of Man” (Luk 17:24; Luk 17:26; Luk 17:30), what the O. T. in this connection predicts of “the Lord” (Jehovah). Hence St Paul describes the same Day of the Lord as “the day of Jesus Christ” (Php 1:6, &c.). But our Apostle loves to regard the Day on its brighter side, as the time when Christ’s glory will be revealed in His people (2Th 1:10; Php 2:16; &c.), “when He comes to be glorified in His saints and wondered at in all that believed.” Now the world is having its day; “this is your hour,” said Jesus to those who seized Him, “and the reign of darkness” (Luk 22:53). But that will be the Lord’s day, when the Lord and His Christ will be manifested, and vindicated whether in salvation or judgement, when “the glory of the Lord shall be revealed, and all flesh shall see it together” (Isa 40:5). Afterwards the weekly day of Christ’s resurrection came to be called “the Lord’s Day,” as we call it now (Rev 1:10) this also a day of Divine vindication, and a pledge and foretaste of the final and perfect Day of the Lord: comp. the connection of the resurrection of Jesus with the Last Judgement in ch. 1Th 1:10 and Act 17:31.
We have already observed a tacit reference under the words “as a thief in the night” to our Lord’s discourse on the Judgement; and we shall find others in the sequel. These allusions make one think that the Apostle in his preaching at Thessalonica had surely quoted from Christ’s words on this solemn theme. Otherwise, how would the Thessalonians “precisely know” that “the Day comes as a thief in the night”? While in regard to the state of the sainted dead a new revelation was needed (ch. 1Th 4:15), on the question of the time of His coming His own well-remembered words were sufficiently explicit.
Fuente: The Cambridge Bible for Schools and Colleges
For yourselves know perfectly – That is, they had been fully taught this. There could be no doubt in their minds respecting it.
The day of the Lord so cometh – Of the Lord Jesus – for so the word Lord in the New Testament commonly means; see the notes, Act 1:24. The day of the Lord means that day in which he will be manifested, or in which he will be the prominent object in view of the assembled universe.
As a thief in the night – Suddenly and unexpectedly, as a robber breaks into a dwelling. A thief comes without giving any warning, or any indications of his approach. He not only gives none, but he is careful that none shall be given. It is a point with him that, if possible, the man whose house he is about to rob shall have no means of ascertaining his approach until he comes suddenly upon him; compare Mat 24:37-43 notes; Luk 12:39-40 notes. In this way the Lord Jesus will return to judgment; and this proves that all the attempts to determine the day, the year, or the century when he will come, must be fallacious. He intends that his coming to this world shall be sudden and unexpected, like that of a thief in the night; that there shall be no such indications of his approach that it shall not be sudden and unexpected; and that no warning of it shall be given so that people may know the time of his appearing. If this be not the point of the comparison in expressions like this, what is it? Is there anything else in which his coming will resemble that of a thief? And if this be the true point of comparison, how can it be true that people can ascertain when that is to occur? Assuredly, if they can, his coming will not be like that of a thief; comp. notes on Act 1:7.
Fuente: Albert Barnes’ Notes on the Bible
1Th 5:2
For ye yourselves know perfectly that the day of the Lord so cometh as a thief in the night
Christ coming as a thief in the night
Here we have a striking comparison–one which, to all appearance, had passed into a recognized formula, yet one which no Christian would have dared to use had it not been hallowed by our Lords own lips.
And so we find it first of all in His own parable (Mat 24:43; Luk 12:39-40). Next we find it caught up by His disciple Peter (2Pe 3:10). Then we find it adopted by Paul; and last of all we hear it again from our Lord (Rev 3:3; Rev 16:15). The formula means–
I. That as the thief comes unexpectedly, So His coming will be stealthy, under cover, as it were, of darkness; when the children of night and darkness, the dreamers (Jud 1:8), do not in the slumber of carnal security, even momentarily think of His approach. But if this were all, the idea would lack much of aptness and dignity. Therefore–
II. As the thief comes to steal, So the day of the Lord comes to take away by force the so-called goods–the possessions of the worldling. The children of the night have their most valued substance snatched from them. They are robbed of their soul (see Rev 16:15). Vigilance is needed that the garment may be kept–not torn from him–that he may not be found robbed of the robe of the Redeemers righteousness, but clothed therewith, and accepted at last. (J. Hutchison, D. D.)
The suddenness of the Second Advent
This present state of things is ever close upon the next world, and resolves itself into it. As when a man is given over, he may die any moment, yet lingers; as an instrument of war may any moment explode, and must at some time; as we listen for a clock to strike, and at length it surprises us; as a crumbling arch hangs, we know not how, and is not safe to pass under, so creeps on this feeble, weary world, and one day, before we know where we are, it will end. (J. H. Newman, D. D.)
A reminder of mortality
One of Gottholds friends had a little scent box, made in the shape of a deaths head, with a screw at the skull for opening and taking it asunder. It then showed various cells filled with fragrant balm. Being asked why he had made the box in this particular shape, he replied, In order to have something continually reminding me of my mortality. On this, Gotthold rejoined, You have done well if such was indeed your object, and not, rather, to possess a curiosity for people to gaze and wonder at. The thought of the mortality to which, like all your race, you are subjected, may be infinitely more profitable to you than all kinds of balm. If seized with the delirium of pride, reflect that death will one day reduce you to dust and ashes, and wither your pomp like a flower. If overcome by angry passion, take to heart that death stands behind you with his axe, and only waits the signal from God to reduce you in an instant to the impotency of a dead gnat. If your heart ache, and your head be distracted with cares, recollect that all your trouble and anxiety will one day come to a blessed end.
Preparedness
When war was declared between France and Prussia, Von Molkte was fully prepared. The news was brought to him late one night: he had already gone to bed. Very well, he said to the messenger, the third portfolio on the left, and went to sleep again until morning. (H. D. Mackay.)
The day of the Lord
The day of the Lord, yet future, is the day on which, most assuredly, all thoughts will turn to Him, whether willingly or by constraint, whether in terror or in joy; the day in which His truth will silence into nothingness all human errors and guesses at truth, in which His justice will take the place of all that is named justice, rightly or wrongly, among the sons of men; the day in which everything else but He will be lost sight of, and will be as though it were not, in which the eternal reality of His relation to the world and to man will also be the acknowledged reality. As surely as we have seen this mornings sunlight, we shall hereafter behold the eternal Judge upon His throne, the countless multitudes before Him, the division between His creatures deep and irreversible, the disciplined activities of His angels, the issues on this side and on that, as all gradually settles down into the last unchangeable award. (Canon Liddon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
By times and seasons then, before mentioned, he meant the time: of the Lords coming, or he applies what he spoke in general to this particular, which he here calls
the day of the Lord. And though they knew not the particular time, yet they did know this, it would be sudden and unexpected, coming
as a thief in the night, Rev 16:15; the comparison is to be restrained only to the suddenness of it; for his coming will be welcome, and so not as a thief, to all that believe. And it is called
the day of the Lord here and elsewhere, 1Co 3:13; Phi 1:6,10, and that day, 2Ti 1:18, not to be taken for a natural day, but a certain period of time. Any eminent manifestation of God, either in works of mercy or judgment, is called his day in Scripture, Isa 2:12; Jer 46:10. And so because Christ will be more eminently manifested now than ever before, therefore his coming is called his day; and that it would be sudden they did not only know, but
know perfectly, or accurately; Eph 5:15, circumspectly: there could be only conjectures about the particular time: the influence hereof was powerful upon their hearts, and so they may be said to know it perfectly. In religion, knowledge is not perfect which is not operative.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. as a thief in the nightTheapostles in this image follow the parable of their Lord, expressinghow the Lord’s coming shall take men by surprise (Mat 24:43;2Pe 3:10). “The nightis wherever there is quiet unconcern” [BENGEL].”At midnight” (perhaps figurative: to some parts of theearth it will be literal night), Mt25:6. The thief not only gives no notice of his approach buttakes all precaution to prevent the household knowing of it. So theLord (Re 16:15). Signswill precede the coming, to confirm the patient hope of the watchfulbeliever; but the coming itself shall be sudden at last (Mat 24:32-36;Luk 21:25-32; Luk 21:35).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For yourselves know perfectly,…. With great exactness and accuracy, with great clearness and perspicuity, as a certain truth, which was made plain and evident to them, and about which there could be no question; and which perfect knowledge they had, either from the words of Christ, Mt 24:42, or from the ministration of the apostle and his fellow labourers, when among them:
that the day of the Lord; of the Lord Jesus, when he will show himself to be King of kings, and Lord of lords, and the Judge of the whole earth; and which is sometimes styled the day of the Son of man, and the day of God, for Christ will appear then most gloriously, both in his divine and human nature; the day of redemption, that is, of the body from the grave, and from corruption and mortality; and the last day in which will be the resurrection of the dead, and the day of judgment, in which Christ will come to judge the quick and dead: and which
so cometh as a thief in the night; at an unawares, and the Lord himself in that day will so come, Re 3:3 respect is had not to the character of the thief, nor to the end of his coming; but to the manner of it, in the dark, indiscernibly, suddenly, and when not thought of and looked for; and such will be the coming of Christ, it will be sudden, and unknown before hand, and when least thought of and expected: and since the Thessalonians knew this full well, it was needless for the apostle to write about the time and season of it; which they were sensible of, could no more be known and fixed, than the coming of a thief into anyone of their houses.
Fuente: John Gill’s Exposition of the Entire Bible
Know perfectly ( ). Accurately know, not “the times and the seasons,” but their own ignorance.
As a thief in the night ( ). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matt 24:43; Luke 12:39), used also in 2Pet 3:10; Rev 3:3; Rev 16:15.
Cometh (). Prophetic or futuristic present tense.
Fuente: Robertson’s Word Pictures in the New Testament
Perfectly [] . See on Luk 1:3.
The day of the Lord [ ] . The day of Christ ‘s second coming. In Paul ‘s Epistles this is expressed by hJ hJmera the day, absolutely, 1Th 5:4; 1Co 3:13; Rom 13:12 : hJ hJmera ejkeinh that day, 2Th 1:10 : hJmera cristou the day of Christ, Phi 1:10; Phi 2:16 : hJmera kuriou or tou kuriou day of the Lord, 1Co 5:5; 1Th 5:2; 2Th 2:2 : hJmera tou kuriou hJmwn Ihsou [] , 1Co 1:8; 2Co 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. 30 In the O. T. the phrase day of the Lord denotes a time in which God will conspicously manifest his power and goodness or his penal justice. See Isa 2:12; Eze 13:5; Joe 1:15; Joe 2:11; and comp. Rom 2:5. The whole class of phrases is rare in N. T. outside of Paul ‘s Epistles. As a thief [ ] . Comp. Mt 24:43; Luk 12:39; 2Pe 3:10; Rev 16:15, and see on Rev 3:3.
In the night [ ] . The ancient church held that the advent was to be expected at night, on an Easter eve. This gave rise to the custom of vigils. Jerome, on Mt 25:6, says : “It is a tradition of the Jews that Messiah will come at midnight, after the likeness of that season in Egypt when the Passover was celebrated, and the Destroyer came, and the Lord passed over the dwellings. I think that this idea was perpetuated in the apostolic custom, that, on the day of vigils, at the Pascha, it was not alloxved to dismiss the people before midnight, since they expected the advent of Christ.”
It is noteworthy how many of the gospel lessons on watchfulness are associated with the night and a visit by night. See Mt 24:43; Mt 25:1 – 13; Mr 13:35; Luk 12:35, 38; Luk 17:34; Luk 12:9 0.
Fuente: Vincent’s Word Studies in the New Testament
1) “For yourselves know perfectly” (autoi gar akribos oidate) “For you (yourselves) know perfectly accurately, or in a mature way”; They perceived or comprehended factual matters regarding the return of Jesus Christ to the earth and “Fig tree signs”, preceding it, Mat 24:27; Mat 24:32-33.
2) “That the day of the Lord” (hoti hemera kuriou) “That (the) day of the Lord”; Rev 6:12-17. This phrase refers to that aspect of our Lord’s return in rending fiery tribulation judgment upon the unbelieving, unwatching, and unprepared, beginning at His return in the air for His Church, Act 1:10-11; 1Th 4:13-18.
3) “So cometh as a thief in the night” (hos kleptes en nuki houtos erchetai) “as a thief at night comes thus of his (its) own will or accord”; Luk 12:35-40; 2Pe 3:10; Mar 13:34-37; Rev 16:15; Rev 18:3-5.
Fuente: Garner-Howes Baptist Commentary
2 Ye know perfectly. He places exact knowledge in contrast with an anxious desire of investigation. But what is it that he says the Thessalonians know accurately? (591) It is, that the day of Christ will come suddenly and unexpectedly, so as to take unbelievers by surprise, as a thief does those that are asleep. This, however, is opposed to evident tokens, which might portend afar off his coming to the world. Hence it were foolish to wish to determine the time precisely from presages or prodigies.
(591) “ Plenement et certainement;” — “Fully and certainly.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 5:2)
2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
Translation and Paraphrase
2.
For you yourselves know very clearly (how) that (the) day of the Lord is coming (unexpectedly just) as a thief (comes) in the night.
Notes (1Th. 5:2)
1.
The coming of the Lord will be like the coming of a thief in that it will be unannounced and unexpected. It will NOT be like the coming a thief in being quiet, sneaky, and concealed. His appearance will be like lightning that comes out of the east and shines even unto the west. Mat. 24:27.
2.
The Thessalonians may have sent an inquiry to Paul when Timothy returned from Thessalonica: Tell us precisely (Gr., akribos) when the Lord will return. Paul here writes that they already know precisely (or perfectly) that nothing can be known on the subject.
3.
Numerous Scripture passages compare the Lords coming to a thief:
Mat. 24:43If the goodman of the house had known in what watch the thief would come, he would have watched.
2Pe. 3:10But the day of the Lord will come as a thief in the night.
Rev. 3:3If thou dost not watch, I will come as a thief, and thou shalt not know what hour I come unto thee.
Rev. 16:15Behold, I come as a thief; Blessed is he that watcheth and keepeth his garments.
4.
It is difficult to imagine how the day of the Lord could come as a thief if only seven years before that day every eye had seen the Lord, and all the saints had been taken out of the earth, and a great shout and the trumpet of God had been heard, and a period of great tribulation had followed.
5.
The expression, day of the Lord, is used frequently in the Old Testament. It is applied to numerous occasions when Gods judgment has been poured out upon sinners. Amo. 5:18-20 uses it to refer to Israels destruction by Assyria, Zep. 1:14-18 uses it to refer to the destruction of Judah and Jerusalem by Babylon. Joe. 2:1-3 uses it to refer to a locust plague that was near at hand. It is applied to the end of the world in 2Pe. 3:10.
We mention these uses of the expression, day of the Lord, because some interpreters seem to apply automatically any Scripture that uses the expression, day of the Lord, to Christs second coming, regardless of what the context is referring to.
Fuente: College Press Bible Study Textbook Series
(2) Know perfectly.Or, accurately. There is something of an oxymoron (see Note on 1Th. 4:11) here. I need not tell you about the time, for you know to a nicetynot the hour of Christs coming, butthe utter uncertainty respecting 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 else 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 Joe. 2:1, et seq., it means the time appointed for the plague of locusts; in Eze. 13:5, generally, any day when God visits His people; in Joe. 3:14, the fixed time for vengeance to be taken upon the heathen for persecuting the Church; which, in Isa. 2:12 (a passage largely influenced by recollections of Joel), seems to widen into a general day of judgment for mankind.
Cometh.Not merely, will come; it is an absolute certainty that the time is on its way to come. (See Note on 1Th. 1:10.)
As a thief in the nighti.e. unexpectedly (Mat. 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Yourselves Emphatic; as also 1Th 4:9.
Day of the Lord An Old Testament phrase to designate any period of God’s terrible visitation. Joe 1:15; Joe 2:11; Eze 13:5; Isa 2:12. Here specifically applied to the day of the event just described, 1Th 4:15-18, the Parousia.
A thief in the night This remarkable comparison of the Lord to a thief was first used by our Lord himself in Mat 24:43-44; and Luk 12:39-40. And thence it became a standard simile. 2Pe 3:10. Wordsworth acutely argues that none but Jesus would have invented such a comparison, and that, therefore, the Thessalonians must have had a gospel of either Matthew or Luke, to have learned it from. That Matthew, in its Hebrew form, was early written, we have indicated in our Introduction to that gospel. And we are inclined to believe that Luke was now extant. But had the Thessalonians a copy of either in possession, how could they be so ignorant of the resurrection as 1Th 4:13-18 implies? There are striking coincidents of Greek words, however, between St. Paul’s language and our Lord’s in Luke.
Lunemann calls to mind the impression made by this phrase in the night on the mind of the early Church. The so-called vigils, or watch-nights, were held, especially on Easter-night, in expectation that the sign of the coming Son of man would streak the darkness of the midnight sky. They awaited that solemn token with watching, and fasting, and prayer. A beautiful error, solemnizing the soul and reforming the character! So Lactantius, in the fourth century, says: “This is the night which by us is celebrated; of which night, twofold is the reason, because in it He received life when he suffered, and because in it He will soon receive the dominion of the earth.” And Jerome says, on Mat 25:6, “It is a tradition of the Jews, that the Messiah is to come at midnight, as in the time of Egypt; when the Passover was celebrated, and the destroyer came, and the Lord passed over their tents. Whence I recognise the permanent apostolic tradition, that in the paschal vigils it is not permissible to dismiss the people in the earlier half of the night, while they are waiting the advent of Christ.”
Cometh Not future; for it is an ever-pending He cometh!
1Th 5:2. The day of the Lord This phrase may be understood either figuratively, of Christ’s coming in judgment upon the Jews; or literally, of his coming in glory to judge the world. Sometimes, indeed, it is used in the former sense; but it is more generallyemployed in the latter, by the writers of the New Testament; and the context plainly evinces that this latter is the sense in the present passage. There is a remarkable emphasis in the next expression: A thief comes upon people when they are bound in sleep; and they awake in amazement and confusion, being found unarmed, and in a helpless posture. Again, pangs come upon a woman, 1Th 5:3 when she is eating or drinking, and thinking of nothing less than that hour: and here it is said, not that the day of the Lord will come thus, but that it is actually coming; which increases the awfulness of the representation.
1Th 5:2 . ] For ye yourselves , emphatically contrasted with the person of the writer, as in 1Th 4:9 .
] exactly, i.e. very well .
By the , Hammond, Schoettgen, and Harduin arbitrarily understand the time of the destruction of Jerusalem; Nicolas de Lyra, Bloomfield, and others, the day of each man’s death; Oecumenius, Theophylact, and Zwingli, the death of the individual and the end of everything earthly, can only be another expression for , 1Th 4:15 , and denotes, as everywhere else, the near impending period, when the present order of the world will come to an end, and Christ in His glory will return to the earth for the resurrection of the dead, the general judgment, and the completion of the kingdom of God; comp. 2Th 2:2 ; 1Co 1:8 ; 1Co 5:5 ; 2Co 1:14 ; Phi 1:6 ; Phi 1:10 ; Phi 2:16 . Besides, the corresponding expression is used in the Old Testament to denote a time in which God will manifest in a conspicuous manner His penal justice, or also His power and goodness; comp. Joe 1:15 ; Joe 2:11 ; Eze 13:5 ; Isa 2:12 .
] as a thief in the night, sc. ; comp. 2Pe 3:10 . The figure is designed to depict the suddenness and unexpectedness of the coming; comp. Mat 24:43 ; Luk 12:39 . Others, as Flatt, Schott, and Alford (similarly also Hofmann and Riggenbach), find expressed therein the further reference that the day of the Lord will also be terrible to all those who are not properly prepared for it. But this further idea is not contained in 1Th 5:2 , but only meets us in what follows. The comparison was undoubtedly the chief reason of the opinion in the ancient church, that the advent is to be expected at night (more specifically, on an Easter-eve), which gave rise to the vigils, as one wished to be overtaken in a waking condition by the return of Christ. Comp. Lactantius, Institt. vii. 19: “Haec est nox, quae a nobis propter adventum regis ac Dei nostri pervigilio celebratur; cujus noctis duplex ratio est, quod in ea et vitam turn recepit, quum passus est, et postea orbis terrae regnum recepturus est.” Jerome on Mat 25:6 (vol. vii. p. 203): “Traditio Judaeorum est, Christum media nocte venturum in similitudinem Aegyptii temporis, quando pascha celebratum est et exterminator venit, et dominus super tabernacula transiit. Unde reor et traditionem apostolicam permansisse, ut in die vigiliarum paschae ante noctis dimidium populos dimittere non liceat, exspectantes adventum Christi.”
] even so, a strong resumption of the preceding .
The present is not here used instead of the future (Vorstius, Koppe, Flatt, Pelt), but is designed to characterize the coming thus taking place as an absolute and certain truth. See Bernhardy, Syntax, p. 371; Winer, p. 237 [E. T. 331].
2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
Ver. 2. The day of the Lord ] That day, by a specialty, Luk 21:34 , that great day, Rev 6:17 , that day of the declaration of God’s just judgment, Rom 2:5 ; Rom 2:16 , that day of Christ, 2Th 2:2 , of God, 2Pe 3:12 , wherein he will show himself to be God of gods and Lord of lords.
As a thief in the night ] Who giveth no warning, Mat 24:43 . See Trapp on “ Mat 24:43 “
2 .] [ ] is not the destruction of Jerusalem , as Hammond, Schttg., al., nor the day of each man’s death , as Chrys., c., Thl., Lyr., al., but the day of the Lord’s coming , the , which has been spoken of, in some of its details, above. So Thdrt. . This is plain, by comparing 2Th 2:2 ; 1Co 1:8 ; 1Co 5:5 ; 2Co 1:14 ; Phi 1:6 ; Phi 1:10 ; Phi 2:16 . It is both the suddenness, and the terribleness (surely we cannot with Ellic. omit this element, in the presence of the image in the next verse) of the Day’s coming, which is here dwelt on: cf. next verse.
fills up the comparison as a thief in the night (comes), so it comes (not for future, but expressing, as so often by the present, the absolute truth and certainty of that predicated it is its attribute, to come).
1Th 5:2 . , referring to the teaching of Jesus on this crucial point, which Paul had transmitted to them (see Introduction).
For. Greek. gar.
know. App-132.
perfectly. Greek. akribos. See Act 18:25.
Lord. App-98.
2.] [] is not the destruction of Jerusalem, as Hammond, Schttg., al.,-nor the day of each mans death, as Chrys., c., Thl., Lyr., al.,-but the day of the Lords coming, the , which has been spoken of, in some of its details, above. So Thdrt.- . This is plain, by comparing 2Th 2:2; 1Co 1:8; 1Co 5:5; 2Co 1:14; Php 1:6; Php 1:10; Php 2:16. It is both the suddenness, and the terribleness (surely we cannot with Ellic. omit this element, in the presence of the image in the next verse) of the Days coming, which is here dwelt on: cf. next verse.
fills up the comparison-as a thief in the night (comes), so it comes (not for future, but expressing, as so often by the present, the absolute truth and certainty of that predicated-it is its attribute, to come).
1Th 5:2. , as a thief) 2Pe 3:10. A usual expression with the apostles, agreeing with the parable of the Lord, Mat 24:43.- , in the night) Refer those words to a thief, just now mentioned [not, the day of the Lord cometh in the night; but, as a thief cometh in the night]. The night is there, where there is unconcern and quiet; comp. however, Mat 25:6.[25]-) so, as we shall describe in the following verse. Comp. so after[26] for, Mat 1:18, [The birth of Christ was so; for when His mother Mary was espoused, etc.: . , etc.]-, comes) The present expressing a sudden event with great emphasis. So 1Th 5:3, Sudden destruction cometh; comp. Luk 21:34.
[25] At midnight there was a cry made, Behold the Bridegroom cometh; which seems to imply that it shall not be merely in a figurative, but in a literal sense, that the Lord shall come in the night.-ED.
[26] Here, however, , for, is thought to be better omitted by the margin of both Ed. The Germ. Vers., for the sake of connection, puts nemlich.-E. B.
AGfg, Iren. 329, Cypr. 326, and Syr. Version, omit , and so Tisch. Lachm. reads , with BD(), Memph. and later Syr. Rec. Text reads . with Vulg.-ED.
1Th 5:2
For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.-They had, been taught by the apostle that the coming of the Lord would be as a thief in the night. This Jesus taught: “But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. And as were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man…. Watch therefore: for ye know not on what day your Lord cometh. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. Therefore be ye also ready; for in an hour that ye think not the Son of man cometh. (Mat 24:36-44. See also 25:13; Luk 12:39-40; 2Pe 3:10.) No truth seems to have been more clearly and fully taught than that the Son of man would come when not looked for by the world. Yet there is no question connected with the Scripture on which man bestows more attention, and no question that they seek more earnestly to determine. The time has been often set, and as often proved a mistake. One, by a righteous and pure life, can be ready for his coming. We should not only be ready for him, but should also love his appearing and desire earnestly the day of his coming.
know: Jer 23:20
the day: Mat 24:42-44, Mat 25:13, Mar 13:34, Mar 13:35, Luk 12:39, Luk 12:40, 2Pe 3:10, Rev 3:3, Rev 16:15
Reciprocal: Exo 12:29 – at midnight Exo 22:2 – breaking Jos 8:3 – by night Jos 11:7 – suddenly Jdg 7:19 – in the beginning Jdg 16:30 – and the house 1Sa 26:7 – sleeping 1Ki 1:42 – a valiant 1Ki 22:27 – until I come in peace 2Ki 19:35 – that night 2Ch 18:26 – until I return Neh 4:11 – They shall not Job 24:14 – in the night Job 34:20 – a moment Job 34:25 – in the Job 36:20 – cut Psa 64:7 – suddenly Pro 6:9 – when Pro 22:3 – prudent Pro 23:34 – thou Isa 2:12 – the day Isa 13:6 – for the day Isa 37:36 – and when Jer 5:12 – neither Eze 12:28 – There shall Eze 13:5 – the day Eze 30:9 – careless Dan 4:4 – was Dan 4:33 – same Dan 5:5 – the same Joe 2:1 – for the Amo 4:12 – prepare Nah 1:10 – while they be Zec 14:7 – which Mat 24:36 – General Mat 24:43 – had Mat 24:50 – come Mar 13:32 – of Luk 17:24 – in Luk 21:34 – that day Act 1:7 – It Act 2:20 – great 1Co 4:5 – until Phi 4:5 – The
1Th 5:2. Jesus had taught the world that His second coming would not be announced beforehand (Mat 24:42-44). There could be no advantage for the faithful disciples to know the exact date when Jesus is to come. In truth, it might be an incentive to carelessness if they knew the date, for they would act on the impression that “there is plenty of time yet.” As a theif in the night applies to the arrival of the day of the Lord, and not a comparison of the Lord himself. A thief does not give any information of his plans, neither will there be any previous announcement of the coming of the last day.
1Th 5:2. For ye yourselves know, and therefore do not need to be reminded; this itself being, however, the most delicate and yet most effectual reminder. Perfectly literally, with perfect accuracy; and perfectly accurate knowledge on this point is, that there can be no perfectly accurate ascertainment of the date of the Lords coming.
The day of the Lord. Neither the day of death to individuals, nor the time of the destruction of Jerusalem, nor in the common sense the end of the world. More truly should we say that the apostle meant all these, ere they had separated themselves from the indistinct future. It was the day spoken of by the prophet Joel, referred to by Saint Peter in the Acts, and prophesied of by Christ Himself (Jowett). The expression originated with the prophets, who used it of those times when God specially manifested Himself in judgment.
As a thief in the night. That is, without warning (comp. Luk 12:39; and Rev 3:3), or when least expected, as described in the following verse.
1Th 5:2-3. For yourselves know perfectly It being a matter plainly revealed both by Christ and his apostles; that the day of the Lord That great decisive day, to which our eyes and hearts are so much directed; so cometh as a thief in the night Cometh suddenly and unexpectedly; and will occasion the greatest consternation to the ungodly. This comparison is used by our Lord himself to illustrate the unexpectedness of his coming, Mat 24:43. It is used by St. Peter also, 2Pe 3:10; see likewise Rev 3:3. The ancients, from this comparison, and from the parable of the virgins, fancying that Christs coming to judgment would be in the night, instituted their vigils, in order that at his coming he might find them watching. But the true meaning of the comparison is, that, like the coming of a thief in the night, on those who are asleep and unarmed, the coming of Christ will be unexpected, and full of terror to the wicked; without determining whether it will be in the daytime or in the night. For when they The men of the world; shall say Shall promise to one another; peace and safety And shall fear no evil of any kind; then sudden destruction cometh upon them And a destruction of the most terrible kind; as travail upon a woman with child Nothing can be conceived more forcible to represent the anguish and torment of the wicked, occasioned by the stinging of their own consciences, and by the horrid fears which shall be excited in them, when they find themselves over-taken by the judgment, than to compare it to the pains of child- bearing. And they shall not escape Condemnation and punishment at that terrible day. See 2Th 1:8-9.
For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. [Here is an echo from the lips of Jesus (Mat 24:36-51; Luk 12:39-40). See also 2Pe 3:10; Rev 3:3 . The coming of the thief implies our loss, if he catches his asleep and unprepared. How fearful our loss if we are not prepared for the coming of the Lord– Heb 10:31]
Verse 2
As a thief in the night; suddenly and unexpectedly.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament