1 Thessalonians 5:1
But of the times and moments, brethren, you need not, that we should write to you;
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- Vulgate (Clementine)
- De temporibus autem, et momentis, fratres, non indigetis ut scribamus vobis.
- Greek New Testament (SBLGNT)
- Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοί, οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι,
Haydock's commentary
Of the times and moments. That is, of the day of judgment, of the end of the world, of the destruction of Jerusalem. It is enough to know the time is uncertain, and that death cometh as a thief in the night. (Witham)
When the judgment shall take place the Angels themselves do not know. Perhaps St. Paul, when wrapt up to the third heaven, may have learnt something on this subject; for he was told many things which he could not announce to man; therefore, he says, I need not write to you: it is unnecessary for us to know it. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Tertullian On the Resurrection of the Flesh, Other Passages Quoted from St. Paul, Which Categorically Assert the Resurrection of the Flesh at the Final Judgment
The character of these times learn, along with the Thessalonians. For we read: “How ye turned from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, even Jesus.” And again: “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord God, Jesus Christ, at His coming?” Likewise: “Before God, even our Father, at the coming of the Lord Jesus Christ, with the whole company of His saints.” He teaches them that they must “not sorrow concerning them that are asleep,” and at the same time explains to them the times of the resurrection, saying, “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus shall God bring with Him. …
Archelaus The Acts of the Disputation with the Heresiarch Manes, Chapter 38
38. And, in good truth, I hold Marcion, and Valentinian, and Basilides, and other heretics, to be sainted men when compared with this person. For they did display a certain kind of intellect, and they did, indeed, think themselves capable of understanding all Scripture, and did thus constitute themselves leaders for those who were willing to listen to them. But notwithstanding this, not one of these dared to proclaim himself to be either God, or Christ, or the Paraclete, as this fellow has done, who is ever disputing, on some occasions about the ages, and on others about the sun, and how these objects were made, as though he were superior to them himself; for every person who offers an exposition of the method in which any object has been made, puts himself forward as superior to and older than the subject of his discussion. …
St John Chrysostom The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians, 1 Thessalonians 4:13
There are many things which from ignorance alone cause us sorrow, so that if we come to understand them well, we banish our grief. This therefore Paul also showing, says, “I would not have you ignorant, that ye sorrow not, even as the rest, which have no hope.” Is it on this account thou wouldest not have them ignorant? But wherefore dost thou not speak of the punishment that is laid up? Ignorant, says he, of the doctrine of the Resurrection. But why? This is manifest from the other, and is admitted. But meanwhile, together with that, there will also be this not inconsiderable gain. For since they did not disbelieve the Resurrection, but nevertheless bewailed, on this account he speaks. And he discourses indeed with those who disbelieve the Resurrection in one way, but with these in another. For it is manifest that they knew, who were enquiring about the “times and seasons.” ( 1 Thess. …
St John Chrysostom The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians, 1 Thessalonians 5:1,2
1 Thessalonians v. 1, 2 “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.”
St John Chrysostom The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians, Argument
Having said in his former Epistle that “we pray night and day to see you, and that we could not forbear, but were left in Athens alone,” and that “I sent Timothy” (from 1 Thess. iii. 1, 2, 10 .), by all these expressions he shows the desire which he had to come amongst them. When therefore he had perhaps not had time to go, and to perfect what was lacking in their faith, on this account he adds a second Epistle, filling up by his writings what was wanting of his presence. For that he did not depart, we may conjecture from hence: for he says in this Epistle, “We beseech you by the coming of our Lord Jesus Christ.” ( 2 Thess. ii. 1 .) For in his first Epistle he said, “Concerning the times and the seasons ye have no need that aught be written unto you.” ( 1 Thess. v. 1 .) So that if he had gone, there would have been no need of his writing. …
St Ambrose Exposition of the Christian Faith, Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment. This is made plain by other words of our Lord and by a not dissimilar passage from Paul's writings. Other passages in which the same ignorance seems to be attributed to the Father are brought forward to meet those who are anxious to know why Christ answered His disciples, as though He did not know. From these Ambrose argues against them that if they admit ignorance and inability in the Father, they must admit that the same Substance exists in the Son as in the Father; unless they prefer to accuse the Son of falsehood; since it belongs neither to Him nor to the Father to deceive, but the unity of both is pointed out in the passage named
212. Which example the Apostle also followed: “But of the times and seasons, brethren,” he says, “ye have no need that I write unto you.” Thus not even the Apostle himself, the servant of Christ, said that he knew not the seasons, but that there was no need for the people to be taught; for they ought ever to be armed with spiritual armour, that the virtue of Christ may stand forth in each one. But when the Lord says: “Of the times which the Father hath put in His own power,” He certainly cannot be without a share in His Father’s knowledge, in whose power He is by no means without a share. For power grows out of wisdom and virtue; and Christ is both of these.