1 Thessalonians 5:2

AKL introduce η before ημερα κυριου: cf. 1 Thessalonians 5:4; 2 Thessalonians 2:2, &c.

2. αὐτοὶ γὰρ�. For of yourselves you know precisely. On αὐτοὶ οἴδατε, see 1 Thessalonians 2:1; and cf. again 1 Thessalonians 4:9. The readers “know,” because they have been already told (cf. 1 Thessalonians 3:4; 2 Thessalonians 2:5); their question was needless, if they reflected on what they had previously learned respecting “the day of the Lord.” The allusions in the sequel to our Lord’s discourse on the Judgement imply that the Apostles had quoted His sayings on this mysterious theme. While in regard to the matter of § 8 a new revelation was required (1 Thessalonians 4:15), on this question the Lord’s own well-remembered words were sufficient.

The word ἀκριβῶς is puzzling here: “perfectly” (A.V., R.V.) is not a strict equivalent; in Matthew 2:8 it is rendered “carefully,” in Luke 1:3 “accurately,” and so on; the Vulg. turns it into diligenter; Erasmus and Estius, better, exacte. The adverb seems out of place, until one remembers that the Apostles are replying to enquiries from their readers, and that in such correspondence St Paul is fond of retorting words addressed to him (see J. Rendel Harris in the Expositor, V. viii. 161–180; also W. Lock in Expositor, V. vi. 65 ff.). Probably the Thessalonians in sending their query had used this very word: “We should like to know more precisely about the times and seasons, and when the day of the Lord will be.” The Apostle replies, with a touch of irony (cf. note on 1 Thessalonians 4:11): “You already know precisely that nothing precise on the subject can be known—the Great Day will steal on the world like a thief in the night!” 2 Thessalonians 2:1-3 shows that even after this caution the Church continued to entertain speculations about the details of the Advent.

ὅτι ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται, that the day of the Lord, as a thief in the night, so is coming. Ἡμέρα Κυρίου—anarthrous (cf. Philippians 1:6; Philippians 1:10; Philippians 2:16), as a sort of proper noun—the well-known prophetic “Day of the Lord” (יוֹם יהיה). It “is coming,”—is on the way (cf. notes on 1 Thessalonians 1:10; 1 Thessalonians 2:16; also Ephesians 5:6; Romans 1:18; 2 Peter 2:3, &c.). Even in the act of departing Jesus said repeatedly, “I come,” “I am coming to you” (John 14:3; John 14:18; John 14:28, &c.). Lightfoot, Winer-Moulton (pp. 331 f.), and others, read this as a prophetic present: “cometh” = “will surely come.” The event is certain and in preparation; when it will arrive none can tell.

The figure of the κλέπτης ἐν νυκτί points (1 Thessalonians 5:3) to the unhappy surprise that “the day” brings to the wicked. This simile of Jesus (cf. Matthew 24:43; Luke 12:39 f.; see note above, on αὐτοὶ οἴδατε) recurs in 2 Peter 3:10; Revelation 3:3; Revelation 16:15. It gave rise to the tradition that the Advent would take place on the night before the Passover, through which therefore vigil was wont to be kept (see Jerome on Matthew 25:6; Lactantius Instit. vii. 19). The metaphor possibly implies, beside the unexpectedness, the bereaving effect of the Coming: that Day will rob the wicked of ease and wealth (cf. Luke 12:20; Luke 12:33). There is a certain incongruity in the representation of a “day coming” (breaking in upon evildoers) “as a thief in the night”; but it is the Lord Himself who “comes” on this great day of His (2 Thessalonians 1:7 ff.; cf. Revelation 3:3, &c.).

The doctrine of “the day of Jehovah” may be traced through the O.T., in Joel 1:15; Joel 2:1 ff., &c., Joel 3:14; Amos 5:18 ff.; Isaiah 2:11 ff; Isaiah 13:6, &c., Isaiah 19:16-25; Isaiah 26:1; Isaiah 27:1 ff.; Zephaniah 1:7 ff., &c.; Jeremiah 31:31 ff; Jeremiah 46:10; Ezekiel 13:5; Ezekiel 39:8, &c.; Malachi 3:2, &c. It denotes the great epoch of judgement impending over Israel and the surrounding nations, which dominated the prophetic horizon; it had a further outlook, however, of blessing and restoration for God’s people (see Zechariah 14:7 ff.). The judicial aspect of the Day of the Lord in the O.T. was carried over into the New, mutatis mutandis. The Judgement now assumes a more spiritual and supernatural character; it is individualized, bearing no longer on nations and their destiny, but on men universally—on personal character and relations to God; it follows upon the resurrection of the dead; and, above all, Jesus Christ is disclosed as the Judge of “that Day”: see, amongst many other passages, Matthew 25:31-46; John 5:21-29; John 6:39 f.; Luke 17:24; Luke 17:26; Luke 17:30; Acts 17:31; Romans 2:16; 1 Corinthians 4:3 ff.; 2 Corinthians 5:10, &c. Hence this Day of the Lord is called by the Apostle “the day of Jesus Christ” (Philippians 1:6, &c.); sometimes “that day” (2 Timothy 1:12, &c.), since it is the finale to which all Christianity points. St Paul loves to regard it on its brighter side, as the time when Christ’s glory will be revealed in His saints (1 Thessalonians 3:13; 2 Thessalonians 1:10; Philippians 2:16; Romans 8:19, &c.). Now the world has its day; “this is your hour,” said Jesus to the Jewish officers, “and the power of darkness” (Luke 22:53): then comes the Lord’s day, when He will be vindicated both in salvation and in judgement, when “the glory of the Lord shall be revealed, and all flesh shall see it together” (Isaiah 40:5). At a later period the weekly day of Christ’s resurrection received this name (see Revelation 1:10; cf. 1 Corinthians 16:2)—this is also a day of Divine vindication, and thus a pledge and anticipation of the great Day; cf. the connexion between the resurrection of Jesus and the Last Judgement indicated in 1 Thessalonians 1:10; Acts 17:31.