Session 8 1 Thessalonians 5:1-11
1 THESSALONIANS 5:1-11
MEMORY VERSE: 1 THESSALONIANS 5:8
The coach stepped away for a moment. As soon as they thought he was gone, a group took over and misbehavior reigned. Some stood in the corner out of fear for when the coach returned, but others went wild. To the surprise of the class, the coach was watching the whole time. He stepped back into the gym, and everyone knew that it was time to be held accountable for their actions. Some today might think that Jesus is absent and not aware of our actions. The reality is that He is aware, and everyone will be held accountable when He returns.
(In PSG, p. 73)
Paul’s first Letter to the Thessalonians carries a fairly positive tone. The apostle had no real complaints or corrections for the believers in Thessalonica. He encouraged them to continue growing in love and maturing in their ministry (1 Thess. 3:1-11). To move them toward a deeper walk with Christ, the apostle gave practical instructions. For example, he urged them to embrace personal sanctification (4:1-8). While this included sexual behavior, it also extended to their relationships with all believers—and even with unbelievers. Paul also urged them to love others well (4:9-12). He pointed out that they were doing this already because they were obeying what they had learned from God.
Paul’s greatest concern was that the Thessalonians live with an eye toward the future—specifically the day Jesus would come back (4:13-18). Apparently, some Christians were afraid that dying before Christ’s return would disqualify them from the resurrection. Paul assured them this was not the case. He emphasized three truths: (1) Christ would come back as promised; (2) those who had died will meet Him first; and (3) those who are alive will unite with them in the air.
Paul also knew that there was another side of the coin in regard to the second coming. What brought joy and hope to Christians would also bring judgment on unbelievers (5:1-11). Instead of being lulled into a false complacency, he challenged the Thessalonians to stay alert for the return of Jesus and to work as if He could come back at any moment—which He could.
EXPLORE THE TEXT
1 About the times and the seasons: Brothers and sisters, you do not need anything to be written to you. 2 For you yourselves know very well that the day of the Lord will come just like a thief in the night.
Paul had just reassured the Thessalonians that every believer—living and dead—would meet Christ in the air when He returned (1 Thess. 4:13-18). While believers through the ages have disagreed on some particulars of Christ’s return, orthodox doctrine has always taught that He will come back and will call His entire church to Himself. Since the subject of the second coming had been raised, Paul took the opportunity to review his teachings about the end times with the Thessalonians.
The apostle recognized the importance of holding a proper theological perspective on the times and the seasons. With this, Paul used forms of two Greek words related to time: chronos (sequence of time) and kairos (era of time). The first generally describes the movement of time like a clock: seconds, minutes, and hours. The first coming of Jesus took place at just the right chronos (Gal. 4:4). The second relates to the conditions of a given time. When Jesus began His earthly ministry, He proclaimed, “The time (kairos) is fulfilled” (Mark 1:15). Jesus used kairos in Matthew 13:30 when referring to the coming judgment as “harvest time.” Scripture makes it clear that God controls each aspect of time (Matt. 24:36).
Despite some misunderstandings and questions, the Thessalonians were on track spiritually and did not need anything else to be written about the details of the return of Christ. They knew and accepted the basics. Instead, the Thessalonians needed to dig deeper into the second coming’s implications for their lives and their ministry.
The Thessalonians held an accurate view of Christ’s return. One thing they knew very well was that it could happen at any moment. Paul did not attempt trying to determine the exact timing; that was in God’s hands. Instead, he focused on practical matters related to Christ’s appearance, beginning with its impact on the lost.
Paul used the term day of the Lord to describe the second coming (also known as the parousia). The term carries the idea of God’s judgment but also serves as an assurance of His blessing on those who remain faithful. As Paul will describe later in the passage, the responses of the lost and the redeemed to the day of the Lord will be much different.
When Paul described the parousia in chapter 4, he noted that Jesus will not come quietly. The Lord’s return will be announced with an archangel’s shout and a trumpet blast (4:16). No one will miss His arrival. Some, however, will be caught off guard because His return will feel like a thief in the night. Jesus used similar wording in Luke 12:38-40 to emphasize the sudden nature of the event and to encourage vigilance.
Peter also used this imagery (2 Pet. 3:10), as did Jesus in John’s vision in Revelation (Rev. 3:3; 16:15). Again, Paul was not concerned about creating a timeline. He was more interested in helping people know Christ and look forward to His return. Christ’s followers won’t be shocked by the parousia. They stand in stark contrast to those who don’t know Jesus, people who will be surprised—and devastated—by His return.
(In PSG, p. 75)
3 When they say, “Peace and security,” then sudden destruction will come upon them, like labor pains on a pregnant woman, and they will not escape.
As Paul noted, those most caught by surprise won’t be looking for Him. Many will be lulled into a sense of complacency. Paul wrote that these individuals will accept claims of peace and security, believing that all is well. For them, Christ’s return will be a shock. Paul noted their sudden destruction, which is prominent in the Greek construction of the sentence. He also compared it to labor pains. Labor pains are expected to a degree but can come on suddenly and be severe. Paul summarized the surety of this judgment: they will not escape. They will be separated from Christ completely—physically, and spiritually. They will realize that they have no hope because their opportunities to accept His offer of salvation will be gone. Their eternal destiny will be sealed.
4 But you, brothers and sisters, are not in the dark, for this day to surprise you like a thief. 5 For you are all children of light and children of the day. We do not belong to the night or the darkness.
In verses 1-3, Paul used the images of a thief and labor pains to describe how some would experience the return of Christ. In verse 4, he turned to a different visual to distinguish between those who are alert and those who are complacent: darkness and light.
While some would be caught off guard by the parousia, the believers in Thessalonica should live in expectation. Paul had instructed them about the second coming, and they were not in the dark about this truth. While God has not revealed everything about the second coming, the Thessalonians accepted the promise of what He has revealed and trusted Him with what was still hidden. In turn, their faith blossomed into hope. In contrast to the unbelievers, Christ’s return would not be a surprise to them or feel like a thief coming out of nowhere. They would live out His return each day, even though the timing was still a mystery.
Paul used two similar terms to remind the Thessalonians why darkness had no power over them. They were children of light and children of the day. The contrast between dark and light, as well as day and night, is common in Scripture and usually refers to the difference between God’s way and the world’s way. The reference to children also reminded readers of their unique relationship with the Father and the Son through spiritual adoption—a relationship not shared by those in darkness. Because God’s people live in His light, they can live with passion and enthusiasm as they await the Lord’s return.
During His time on earth, Jesus called Himself the light of the world (John 8:12). In his Gospel, John referred to Christ as the light that shined in the darkness—though the darkness could not comprehend Him (John 1:4-5). His followers also serve as lights in a dark world (Matt. 5:14-16).
Believers belong to Jesus, not to the night or the darkness. Darkness and light are mutually exclusive, and darkness cannot exist in the presence of light. Spiritually, God has moved us from darkness into His light (1 Pet. 2:9), and that transformation alters our lives. Living in God’s light helps us see things differently, including the truth about Christ’s return.
6 So then, let us not sleep, like the rest, but let us stay awake and be self-controlled. 7 For those who sleep, sleep at night, and those who get drunk, get drunk at night.
So then indicates a transition for Paul. He had drawn a sharp distinction between light and darkness. Now he was ready to provide the practical application by sharing how that difference should affect their everyday lives. The apostle encouraged the Thessalonians to not sleep. This is a metaphor for moral indifference or spiritual laziness. It reflects the complacency of those who will not expect the parousia. Paul’s language also implies a consistent alertness of Christ’s people, which stands in opposition to the apathy of those trapped in darkness.
Instead of dropping our guard like the rest, believers are called to a different standard. The best way to prepare for the second coming is not to worry about the details or to create timelines about what He did not reveal. Instead, Christ’s people should be alert and live in readiness. Paul used two terms to explain the difference between the spiritually sleepy and the spiritually alert. The first term is awake, as a soldier standing his post. Sentries who fall asleep leave their comrades vulnerable to attack. Those who remain alert are sensitive to what is going on around them and can respond quickly.
The second term Paul used was self-controlled, which is evidence of the Holy Spirit’s work in the lives of believers (Gal. 5:22-23). It is closely related to discipline and self-denial. Instead of chasing what feels good in the moment, believers maintain an eternal perspective. We are called to do what will make a difference in eternity, even when it’s inconvenient or uncomfortable.
Like the warning against sleep, these terms indicate a commitment to consistent awareness. It is impossible to stay awake without self-control, and it is impossible to demonstrate self-control without remaining alert. Through vigilance, though, Christians avoid distractions.
Those who don’t see the importance of staying alert will sleep at night. With this, Paul implied they were trapped in darkness, making it impossible for them to wake up to the realities of the Lord’s return. Likewise, people tend to get drunk at night. Those who reside in the darkness have no qualms about casting off restraint and living without self-control.
8 But since we belong to the day, let us be self-controlled and put on the armor of faith and love, and a helmet of the hope of salvation.
Again, Paul emphasized the difference between believers and the world around them. Since we belong to the day, we should be alert and self-controlled in our actions and attitudes. The apostle’s wording reminded the Thessalonians of this identity in Christ. In addition, Christians should demonstrate discipline because they expect Christ’s return. We don’t want to be found living for our own selfish pleasures when He comes back.
Christians who are self-controlled think differently than the world. They think clearly, adopting God’s mindset and seeing things from His perspective. To encourage believers toward this disciplined life, Paul used another military metaphor: put on the armor of faith and love. Faith and love, like a breastplate, protect the heart. Faith keeps a heart secure from the inside, while love empowers our actions toward others.
Believers also need the helmet of the hope of our salvation. Just as faith and love protect the heart, hope guards the mind. It prevents our thoughts and emotions from being overwhelmed by the enemy’s attacks. While slightly different from the armor of God listed Ephesians 6:13-18, Paul’s meaning is the same. As we lean into Jesus and take advantage of the spiritual resources He provides, we will remain alert to potential pitfalls and stand strong against the attacks of our enemy.
(In PSG, p. 78)
9 For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us, so that whether we are awake or asleep, we may live together with him.
Paul consistently pointed the Thessalonians not only to Christ’s return but also to the hope His second coming provides. While unbelievers are trapped in darkness, believers live with hopeful expectation and eternal security. This confidence fosters self-control and hope (v. 8).
Christ followers experience hope because God did not appoint us to wrath. God’s wrath represents His divine justice carried out against those who reject Him. But God’s judgment no longer hangs over the heads of those who place their trust in Jesus. We obtain salvation through the finished work of Christ. This should be our message to those in darkness.
In chapter 4, Paul wrote that all believers—living and dead—will participate in the parousia. Since Christ died for us, He will return for us. No one will be left behind, and He will not play favorites. Here, Paul noted again that the hope of the Lord’s return benefits all Christians.
The apostle’s use of awake or asleep differs from how he used those terms earlier in the passage. Instead of comparing positive (awake/alert) and negative (asleep) attitudes toward the parousia, Paul shifted back to the imagery of 4:13-18. Those who are awake in Christ will be alive at His coming, while those who have fallen asleep will have died before that day. Regardless, both groups will live together with Christ. This promise would be fulfilled at His return, and every believer will experience eternity with the Savior. This provided yet another reason to view the parousia with eagerness and expectation, rather than fear or dread.
11 Therefore encourage one another and build each other up as you are already doing.
Therefore again provides a transition in Paul’s writing. He urged his readers to move beyond simply knowing the truth to living out the truth. Once again, the apostle urged the Thessalonians to encourage one another (see also 4:18). While they knew the truth intellectually, they may still be tempted to live in fear or anxiousness—whether due to internal questions or external heresies. The accountability and encouragement of others would carry them through. In a generation marked by condemnation and finding fault, genuine encouragement remains a valuable treasure among believers today.
Paul added a second command. Like encourage one another, his challenge to build each other up is a present tense imperative in the Greek. This means both phrases are commands to be obeyed every day rather than suggestions to be considered or delayed. Believers are responsible to consistently encourage and support one another.
In a sense, building someone up is the fruit of encouragement, as Christians add to one another’s faith instead of picking each other apart. Paul had warned the Galatians about the dangers of biting and devouring others (Gal. 5:13-15). In contrast, mutual encouragement empowers believers to stand tall for Christ and to stand firmly against the enemies of the gospel. Thankfully, like other areas addressed in the letter, Paul knew the Thessalonians had developed this habit. They were already doing what he requested. The challenge was to continue and to increase their efforts.
God the Son
He will return in power and glory to judge the world and to consummate His redemptive mission. (See Acts 1:7-11.)
Compare and contrast Old Testament and New Testament references to the day of the Lord.
When talking about the second coming, Paul referred to the “day of the Lord” (1 Thess. 5:2). Study selected Old and New Testament passages listed and compare/contrast how each writer used the term: Isaiah 13:6-9; Joel 1:15-20; Joel 3:14-16; Zephaniah 1:7-14; Malachi 4:1-5; Acts 2:16-21; 1 Corinthians 5:4-5; 2 Thessalonians 2:1-4; and 2 Peter 3:8-13. How would you summarize the significance of the term “the day of the Lord”?