For yourselves know perfectly, that the day of the Lord shall so come, as a thief in the night.

“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]”

“"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.”

“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."”

“Above he corrected what needed correcting among them; here he admonishes them for the future, and first he sets down the admonition; second, the prayer, at the place "but God himself." Now these two are necessary for us. For since the good things we do are from free will, man therefore needs admonition, and since they are also from grace, he needs prayer. Concerning the first he does two things: first he exhorts them to prepare themselves for the future judgment; second he shows the manner of preparing, at the place "wherefore comfort." Again, the first part divides into two: first he shows what the condition of the future judgment is; second, how they should prepare themselves for it, at the place "therefore let us not sleep." Likewise the first divides into two: first he sets forth the condition of the future judgment; second he explains it, at the place "for when." Likewise, first he sets at rest their anxiety concerning knowledge of the future coming; second he shows what they do know concerning it, at the place "for you yourselves." He says therefore: it was necessary that I write about the aforesaid matters, because you needed it. But concerning the times, namely summer, winter, or rather, what the future times would be, it was not necessary, because some of these things are reserved to the divine knowledge alone. Matthew 24:36 and Mark 13:32: of that day or hour no one knows, neither the angels in heaven, nor the Son, but the Father, etc. Acts 1:7: it is not for you to know the times or the moments, etc. Ecclesiastes 7:1: what need is there for man to seek things greater than himself, since he does not know what is of use to him in life, in the number of the days of his life? etc. And therefore this was not necessary to write, because that which is to be known, you know, namely that the day of the Lord is as a thief in the night, etc. Now all days are the Lord's. Psalm 118:91: by your ordinance the days continue. But this day is especially the Lord's, because in all things he does his own will, which is fulfilled in the good, who are brought to the end foreknown by God, namely, salvation. 1 Timothy 2:4: he wills all men to be saved, etc. In the wicked, because they will be punished. Psalm 74:3: when I shall have taken the time, I will judge according to justice. This day will come like a thief, that is, without premeditation. Luke 13:36: if the father of the household knew at what hour the thief would come, etc. 2 Peter 3:10: the day of the Lord will come like a thief. Apocalypse 3:3: I will come to you as a thief. But how is the day said to come in the night? One must know that both are true: for it comes in the day on account of the manifestation of hearts — 1 Corinthians 4:5: until the Lord comes, who will both bring to light the hidden things of darkness, and manifest the counsels of hearts — but in the night on account of uncertainty. Matthew 25:6: at midnight a cry was made: behold, the bridegroom comes, etc. For it is uncertain at what hour it will be. Then, when he says "for when they shall have said," he explains what he had said, first as regards the wicked; second as regards the good, at the place "but you." Concerning the first he does two things: first he describes the presumption of the wicked; second, the danger of delay. He says therefore: it will come like a thief, because unforeseen. For when they shall have said "peace," as regards present things, that is, while they live tranquilly, thus they are deceived. Wisdom 14:22: living in the great war of ignorance, they call so many and such great evils peace. And "security," as regards future things. Luke 12:19: my soul, you have many goods laid up for many years; rest, eat, drink, and feast. But against this, Luke 21:26: men withering away for fear and expectation of the things that shall come upon the whole world, etc. Therefore there is no security. The solution is twofold. One is Augustine's, which is this: at that time there will be some who are good, and they will be afflicted, will mourn, and will wait; and of this it is said, Luke 21:26: "withering away" from the lack of pleasures and the abundance of evils, etc., but among the wicked there will be peace and security. The other solution is given in the Gloss. Then, when he says "then sudden," he describes the danger under four points. First, because it is sudden, at the place "sudden." Isaiah 30:13: suddenly, when it is not looked for, its destruction shall come. Second, because it is deadly, at the place "destruction." Job 18:14: let destruction trample over him as a king, etc. Third, because it is afflictive, at the place "sorrow." Psalm 47:7: there, pains as of a woman in labor, etc. Fourth, because it is inescapable, at the place "and they shall not escape." Job 11:20: escape shall perish from them. From the wrath of God there is now escape to his mercy, but there it is not the time of mercy, but of justice. Then, when he says "but you," he explains what he had said as regards the good, and he does two things: first he excepts the good from the fellowship of the wicked; second he assigns the reason, at the place "for you are all." He says therefore: "you are not in darkness," because you have been enlightened by Christ concerning that day, and therefore it is not unforeseen by you. John 8:12: he who follows me does not walk in darkness, but shall have the light of life. And the reason for this is at the place: "for you are all children of light." For he asserts that they are children of light and of the day. Now some are called children of a thing in Scripture on account of an abundance in that thing. Isaiah 5:1: in a horn, a son of oil, that is, having much oil. Those, therefore, who partake much of the day and of light are called their children. This light is the faith of Christ. John 8:12: I am the light of the world, etc. John 12:36: believe in the light, that you may be children of light. Likewise, of the day. For just as day comes to be from light, so from the faith of Christ comes day, namely, the honesty of good works. Romans 13:12: the night is passed, etc. And therefore "we are" not "children of the night," that is, of unbelief, "nor of darkness," that is, of sins. Romans 13:12: let us therefore cast off from us the works of darkness, etc. Then, when he says "therefore let us not sleep," etc., he shows how they should prepare themselves for that coming, first, how, through the requital of evil deeds; second, through the observance of good deeds, at the place "having put on." Concerning the first he does two things: first he sets down the admonition, second its reason, at the place "for they who sleep." He says therefore: since the day of the Lord is like a thief — Luke 12:39: if the father of the household knew at what hour the thief would come, he would certainly watch — therefore you, since you know, should watch. Hence he says "therefore let us not sleep," with the sleep of sin. Ephesians 5:14: rise, you who sleep, and arise from the dead. Likewise, nor with the sleep of laziness. Proverbs 6:9: how long will you sleep, O sluggard? etc. But "let us watch," through diligence. Matthew 24:42: watch therefore, etc. And for this it is necessary that "we be sober," so that both body and mind be sober, that is, not occupied with pleasures and the cares of the world. Luke 21:34: take heed to yourselves, lest perhaps your hearts be weighed down with surfeiting and drunkenness. 1 Peter 5:8: be sober, and watch. Now the reason for this is drawn from the fitness of the time: because those who sleep, or are drunk, do so at night. But we are not in the night. Therefore, etc. He says therefore, "for they who sleep, sleep in the night," that is, they assign the time of night to rest, but the day to work. Psalm 103:22: the sun arose, and they gathered together, and they shall be laid down in their dens. And again there, 23: man shall go forth to his work, and to his labor until the evening. Likewise, some abstain from wine in the day on account of business to be carried out, but at night they do not care so much. Job 24:15: the eye of the adulterer watches for darkness. Sleep, therefore, and drunkenness befit the night, because, occupied by the night of unbelief and the darkness of sins, they are drunk, having, through love of present things, no hope of future things. Ephesians 4:19: who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness, etc. But "we who are of the day," that is, belonging to the day of honesty and faith, "let us be sober." Romans 13:13: let us walk honestly, as in the day. Then, when he says "having put on," etc., he shows how they should prepare themselves through good things; and first he sets down the general admonition; second, the special, at the place "wherefore." Likewise the first divides into two: first he sets down the admonition itself; second, its reason, at the place "for God has not appointed." Now there are in man two principal members, which are accustomed to be protected in wars, namely the heart, which is the principle of life, and the head, namely the principle of outward motion, from which come the senses, and in some manner the nerves. And the heart is protected by the breastplate, the head by the helmet. The spiritual life in us is Christ, through whom the soul lives, and the Lord dwells in us through faith. Ephesians 3:17: that Christ may dwell through faith in your hearts. He dwells also through charity — 1 John 4:16: he who abides in charity abides in God, and God in him — which charity informs faith. And therefore we ought to have faith and charity. Hence he says "the breastplate of faith and charity," because it protects the vital parts, and "the helmet," "the hope of salvation," which is the principle of spiritual motion, which comes from the intention of the end, which we hope to attain. Then, when he says "for God has not appointed us," he shows the reason for how this works in us. And first from the divine preordination, second from the grace of Christ, third he shows the manner of attaining salvation. He says therefore "for he has not appointed," that is, he has not ordained. John 15:16: I have appointed you, namely the saints, that you should go, etc. God has not appointed us "unto wrath," that is, to this end, that we should incur his wrath. Wisdom 1:13: God did not make death. Ezekiel 18:23: is it my will that the wicked man should die? says the Lord God, etc. But "unto the acquisition," that is, that we should acquire salvation. Matthew 11:12: the kingdom of heaven suffers violence, and the violent bear it away. 1 Peter 2:9: you are a chosen generation, a royal priesthood, etc. And this through the grace of Christ, therefore he says "through our Lord," etc. Acts 4:12: there is no other name under heaven given to men, whereby we must be saved. "Who died for us," that is, he saved us, by dying for us. 1 Peter 3:18: the just died for the unjust, that he might offer us to God, being indeed put to death in the flesh, but brought to life in the spirit. And the manner of attaining is that Christ taught us by working our salvation, and this by dying and rising again. Romans 4:25: he was delivered up for our sins, and rose again for our justification. And therefore he says "whether we watch, or sleep, we should live together with him." Romans 14:8: whether we live, or whether we die, we are the Lord's. Then, when he says "wherefore," he teaches us how we should prepare ourselves as regards the special conditions of persons. And concerning this he does three things: first he shows how they ought to behave toward equals; second, how subjects should behave toward their superior, at the place "and we beseech you"; third, how superiors should behave toward subjects, at the place "and we beseech you." Now we owe to equals comfort in adversities; hence he says "comfort one another." Likewise, edification in examples; hence he says "and edify," etc. Romans 14:19: let us keep the things that are of edification, one toward another. Now subjects owe to their superiors, first, recognition of benefits, second, charity, third, peace. Hence "that you know," that is, that you recognize their benefits. Hebrews, last chapter: remember your prelates, etc. You should know, I say, first, on their part, because they bear the greatest labor for you. Hence he says "those who labor among you," for your good. 2 Timothy 2:3: labor as a good soldier of Christ, etc. Second, on the part of God. And therefore reverence is to be shown to them as to God. Hence he says "and are over you in the Lord," that is, in the place of the Lord. 2 Corinthians 2:10: if I have forgiven anything, to you, in the person of Christ. Third, on your part, because they are useful to you. Hence he says: "and admonish you," that you may have, etc. Therefore, second, you owe them charity "more abundantly," that is, above others. Third, peace, on account of their work. But certain people act against this. Amos 5:10: they have hated him that rebuketh in the gate, etc. Ecclesiasticus 19:5: he who hates correction, his life shall be shortened. But you, keep peace on account of the work of correction, which properly pertains to their office. Psalm 119:7: when I spoke to them, they fought against me without cause.”

“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, Mat 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, Rev 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.”

“as a thief in the night--The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise (Mat 24:43; Pe2 3:10). "The night is wherever there is quiet unconcern" [BENGEL]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Mat 25:6. The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord (Rev 16:15). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Mat 24:32-36; Luk 21:25-32, Luk 21:35).”