Lecture 1 — The second coming

^5:1^ But of the times and moments, brethren, you do not need us to write to you: [n. 106]

^5:2^ For you yourselves know perfectly that the day of the Lord shall so come as a thief in the night. [n. 108]

^5:3^ For when they shall say: peace and security; then shall sudden destruction come upon them, as the pains upon her who is with child, and they shall not escape. [n. 109]

^5:4^ But you, brethren, are not in darkness, that the day should overtake you as a thief. [n. 113]

^5:5^ For all you are the children of light and children of the day: we are not of the night nor of darkness. [n. 115]

^5:6^ Therefore, let us not sleep, as others do: but let us watch, and be sober. [n. 116]

^5:7^ For those who sleep, sleep in the night; and those who are drunk, are drunk in the night. [n. 118]

^5:8^ But let us, who are of the day, be sober, having on the breastplate of faith and charity and, for a helmet, the hope of salvation. [n. 119]

^5:9^ For God has not appointed us unto wrath: but unto the purchasing of salvation by our Lord Jesus Christ, [n. 121]

^5:10^ Who died for us: that, whether we watch or sleep, we may live together with him.

^5:11^ For which cause, comfort one another and edify one another, as you also do. [n. 122]

^5:12^ And we beseech you, brethren, to know those who labor among you and are over you in the Lord and admonish you;

^5:13^ That you esteem them more abundantly in charity, for their work’s sake. Have peace with them.

106. In what he had written before, Paul corrected them in matters which needed to be improved upon, and now he begins to instruct them concerning the future.

He first gives them a warning and

then provides a prayer with the words, and may the God of peace himself.

These two things are indeed necessary for us. For the good deeds that we do are the result of free will, and so a man could profit from a warning. And since these deeds are also the result of grace, man needs prayer as well.

Concerning the first point he does two things:

Paul first urges the Thessalonians to prepare themselves for the coming judgment;

second, he shows them how they should prepare themselves, at for which cause, comfort.

In addition, he divides the first part into two:

he points out a feature of the coming judgment and

then he shows in what manner they ought to prepare themselves for the judgment, at therefore, let us not sleep.

There is also a subdivision of the first section into two further parts that include

this feature of the coming judgment and

then an explanation, at for when.

In the first part Paul puts to rest their concern for knowledge about the future coming, and

then treats what they did know about it, at for you yourselves.

107. First then, Paul says it was necessary for me to write about the preceding matters because you needed to know about them. But of the times, that is, of summer, winter, or rather of what the future times will be, it was not necessary to write. Because certain of these things are reserved for only the divine knowledge: but of that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father (Mark 13:32; Matt 24:36). It is not for you to know times or seasons which the Father has fixed by his own authority (Acts 1:7). The more words, the more vanity, and what is man the better? For who knows what is good for man while he lives the few days of his vain life, which he passes like a shadow? (Eccl 6:11).

108. And so it is not necessary to write about this, for you yourselves know what ought to be known, that the day of the Lord shall so come as a thief in the night. In fact, all days depend on the Lord: by your appointment they stand this day (Ps 119:91). But this day especially belongs to the Lord, because his will is fulfilled in everyone: it is accomplished in the good people who are led to salvation as an end foreknown by God: who desires all men to be saved and to come to the knowledge of the truth (I Tim 2:4); and in the evil people who are punished: at the set time which I appoint I will judge with equity (Ps 75:2). It shall so come as a thief, that is, unannounced: if the householder had known at what hour the thief was coming, he would have been awake (Luke 12:39). The day of the Lord will come like a thief (2 Pet 3:10). I will come like a thief (Rev 3:3).

But why is it said that the day shall come during the night? It should be understood that both are involved because he comes during the day for the uncovering of our hearts: before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart (1 Cor 4:5); but he comes at night because of the surprise element: behold, the bridegroom! Come out to meet him (Matt 25:6). Actually, it is not certain at what hour it will occur.

109. Then when he says: for when they shall say, he explains the things he had mentioned.

First he refers to the evil people;

second, to the good people, at but you, brethren.

In regard to the first division he does two things.

He first describes the false confidence of the evil people and

second, he refers to the danger of a delay.

110. So Paul says: shall so come as a thief, because he shall come unexpectedly: for when they shall say: peace, they shall be deceived in regard to the present time when they are living tranquilly: but they live in great strife due to ignorance, and they call such great evils peace (Wis 14:22). **And security **has reference to the future: soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:19).

111. But in contrast: men fainting with fear and with foreboding of what is coming on the world (Luke 21:26). Thus there is no security to be had.

There are two explanations for this. The one offered by Augustine is that at that time some shall be good, but they will be afflicted, they will mourn and they will wait expectantly; and this is referred to in the quotation as fainting because of the absence of pleasures and the multiplicity of evils. But there will be peace and security among the evil people.

The other explanation is found in the Gloss.

112. Then when he says, then shall sudden destruction come, he presents four aspects of the peril. First, that it will be unexpected, where he says: sudden, like a break in a high wall, whose crash comes suddenly, in an instant (Isa 30:13). Second, he describes the peril as bringing death when he says destruction. Destruction will tread upon him as a king (Job 18:14). Third, he refers to the peril as distressing, and he uses the word pains: anguish as of a woman in travail (Ps 48:6). Fourth, he presents the peril as inevitable when he comments: and they shall not escape. The way to escape shall fail them (Job 11:20). Now is the time to escape from the wrath of God to the mercy of God, for the end of the world will not be a time of mercy but of justice.

113. Then Paul says, but you, brethren, and explains what he had mentioned in regard to the good people; and he does this by making two points:

first, he excludes the good people from the company of the evil people and

second, he provides a reason for this, at for all you.

114. And so he remarks, you, brethren, are not in darkness, for you have been enlightened by Christ concerning that day; this is not an unexpected event for you. He who follows me will not walk in darkness, but will have the light of life (John 8:12).

115. And the reason for this is given at the words: for you are the children of light. He also makes the point that they are the children of the light and children of the day. According to the Scriptures, someone is said to be the child of something because he abounds in that thing. My beloved had a vineyard on a hill in a fruitful place (Isa 5:1), that is, it was land which was very rich. Those who participate to a great extent in the day and in the light are called their children. And this light is the faith of Christ. I am the light of the world (John 8:12), and again: believe in the light, that you may become children of light (John 12:36).

In addition he says, of the day, for just as out of the early light comes the fullness of the day, so out of the faith of Christ comes the day which is the brilliance of good actions. The night is far gone, the day is at hand (Rom 13:12). And because of this, you are not children of the night, that is, involved in infidelity; nor of darkness, that is, of sins. Let us then cast off the works of darkness and put on the armor of light (Rom 13:12).

116. Then when he says: therefore, let us not sleep, he shows them how they should prepare themselves for that coming.

First, they should prepare themselves for it by keeping away from anything evil;

second, they should prepare themselves by regularly doing something virtuous, at having on.

In making the first point he does two things.

First, he provides a warning, and

next he sets down the reason for the warning, at for those who sleep.

117. Paul says, therefore, that for this reason the day of the Lord is like a thief: if the householder had known at what hour the thief was coming, he would have been awake (Luke 12:39). And so you know you ought to be vigilant. He adds: therefore, let us not sleep in the sleep of sin: awake, O sleeper, and arise from the dead (Eph 5:14). Nor again in the sleep of sloth. How long will you lie there, O sluggard? When will you arise from your sleep? (Prov 6:9). But let us watch, out of solicitude. Watch therefore, for you do not know on what day your Lord is coming (Matt 24:42).

And to this end it is necessary that we be sober in order that both the body and the mind be sober, that is, free from the pleasures and cares of the world. But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness (Luke 21:34). Be sober, be watchful (1 Pet 5:8).

118. And the reason for this is the suitability of a certain time; those who sleep or get drunk do so at night. But the night is not for us: therefore, let us not sleep, as others do.

And so Paul says: for those who sleep, sleep in the night, that is, at night they get some rest and during the day they are active. The sun arises, and they are gathered together: and they shall lie down in their dens (Ps 103:22). And again man goes forth to his work and to his labor until the evening (Ps 103:23). There are also some who do not drink during the day because of the business which must be accomplished; but they are not so careful at night. The eye of the adulterer also waits for the twilight (Job 24:15). So sleep and drunkenness are suitable to nighttime, since drunkards are occupied with sin during the night of unbelief and the darkness of sin without having any regard for the future because of the love they have for present concerns. They have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness (Eph 4:19).

But let us, who are of the day, that is, belong to the daytime of honesty and faith,** be sober**. Let us conduct ourselves becomingly as in the day (Rom 13:13).

119. Then when Paul says: having on, he shows how they should prepare themselves through good actions.

First, he sets down a general admonition, and

then, he issues a special admonition, at for which cause.

He divides the first point into two aspects;

he first sets down the admonition itself and

then, he gives a reason for it, at for God has not appointed.

120. There are in man two important parts of the body which were protected in wars—the heart, which is the source of life, and the head, which governs the body’s movements and is the seat of the senses and the center of the nervous system. The heart is protected by a breastplate and the head by a helmet.

The life of the spirit in us is Christ, through whom the soul lives and the Lord dwells in us: that Christ may dwell in your hearts through faith (Eph 3:17). He who abides in love abides in God, and God abides in him (1 John 4:16). Love gives life to faith. So we must have faith and love, and so Paul calls for the breastplate of faith and charity, because it protects the vital parts of the body, and, for a helmet, the hope of salvation, for salvation is a spiritual motive force because it is the goal which we hope to attain.

121. Then when he says, for God has not appointed us unto wrath, he shows the manner in which God works in us; this is first shown to be out of divine preordination and then as derived from the grace of Christ. Finally, Paul treats the manner in which salvation is to be achieved.

He begins with the words, God has not appointed us, that is, God has not ordained us: I appointed you that you should go and bear fruit (John 15:16); for wrath, that is, that we should deserve his wrath: God did not make death (Wis 1:13). Have I any pleasure in the death of the wicked, says the Lord God, and not rather that he should turn from his way and live? (Ezek 18:23). But unto the purchasing of salvation, that is, that we might acquire salvation, from the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force (Matt 11:12). But you are a chosen race, a royal priesthood, a holy nation, God’s own people (1 Pet 2:9).

And this is achieved through Christ’s grace; hence he says, by our Lord Jesus Christ. For there is no other name under heaven given among men by which we must be saved (Acts 4:12). Who died for us, that is, he redeemed us by dying for us. The righteous died for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit (1 Pet 3:18).

And the manner of attaining salvation is also through him, for Christ taught us this while working for our salvation, which he achieved by dying and rising again. Who was put to death for our trespasses and raised for our justification (Rom 4:25). And so Paul says: whether we watch or sleep, we may live together with him. Whether we live or whether we die, we are the Lord’s (Rom 14:8).

122. Then when he says, for which cause, he teaches us how we should behave toward special classes of people.

And in this regard he makes three points;

first, he shows how they should behave towards their equals;

second, how they should be subject to their bishop, at and we beseech you.

And finally, he shows how the bishops should behave toward their flock, at and we beseech you.

123. To our equals we owe consolation in times of difficulty, and so he says, comfort one another. In addition, they should inspire them through example, and so be says, and edify one another. Let us then pursue what makes for peace and for mutual upbuilding (Rom 14:19).

124. Those who are subject to bishops owe them, first, the acknowledgment of blessings; second, charity; and third, peace.

Know those who labor among you, that is, acknowledge their work: remember your leaders, those who spoke to you the word of God (Heb 13:7). And I say that you shall respect them first on their own behalf, because of the great labors they have borne for you. And so he makes mention of **those who labor among you **for your good. Take your share of suffering as a good soldier of Christ Jesus (2 Tim 2:3). Second, you shall respect them on behalf of God, and because of this reverence is due to them as it is due to God. And so Paul remarks: and are over you in the Lord, that is, in the place of God. If I have forgiven anything, it has been for your sake in the presence of Christ (2 Cor 2:10). Third, you shall respect them on your own behalf, because they are useful to you; hence he says: and admonish you.

Furthermore, you owe them charity; hence, esteem them more abundantly, that is, before others.

Finally, for their work’s sake. Have peace with them. Yet some act against this. They hate him who reproves in the gate, and they abhor him who speaks the truth (Amos 5:10). One who rejoices in wickedness will be condemned (Sir 19:5). Nevertheless, you should be at peace with them because of their work of correction, for this work properly belongs to their office. I am for peace; but when I speak, they are for war (Ps 120:7).