I. The Meaning of “Times and Seasons” from an Eschatological Perspective
The words from 1 Thessalonians 5:1–2, namely, “Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves are fully aware that the day of the Lord will come like a thief in the night” (1 Thess 5:1–2), vividly depict a core aspect of the early church’s faith. In general, the early church lived with the belief that the ascended Jesus Christ would return soon—an imminent eschatology. Immediately after Jesus’s resurrection and ascension, the disciples were deeply concerned with the question, “When will the Lord return?” Among these communities, the Thessalonian church was particularly passionate about meditating on and debating eschatological questions. When Paul stayed in Thessalonica for about three weeks (Acts 17) and taught in the synagogue, the Thessalonian believers engaged him in profound dialogues regarding salvation and the end times. Thus, Paul could write, “Now concerning the times and the seasons, brothers, you have no need to have anything written to you” (1 Thess 5:1), which shows that their understanding of “times” (chronos) and “seasons” (kairos) was already quite advanced.
What, then, is the difference between “times” (chronos) and “seasons” (kairos)? In Greek, chronos refers to quantitative time. It denotes the duration, flow, and sequence of time—like what we see in words such as “chronology” or “chronometer,” conveying the sense of time as something precisely measured and divided. On the other hand, kairosrefers to a point in time that carries qualitative change—a special moment or occasion. For example, one’s wedding day is not just another day in the quantitative sequence of time; rather, it is a day that marks a before-and-after, bringing a qualitative difference to one’s life. That is the concept of kairos. The Thessalonians recognized that in the midst of history (chronos), there would be a special kairos day when the Lord would return—“the Day of the Lord”—and they believed that day was imminent.
In Scripture, “the Day of the Lord” is referred to in the Old Testament as “the Day of Yahweh” or “the Day of the LORD,” while in the New Testament it appears as “the Day of Jesus Christ” or “the day of the Lord’s return.” Jesus Christ has already completed the work of salvation on earth, opened the pathway to salvation through His resurrection and ascension, and has promised, “This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven” (Acts 1:11). Therefore, the church lives in hope of “that day,” the final day of eschatological fulfillment. Scripture does not propose a cyclical view of history. Unlike some Eastern philosophies that see history repeating itself in a never-ending cycle of spring, summer, fall, and winter, the Bible presents a linear view of history: it begins with a unique creation (Genesis), moves toward a definite end (eschaton), and at that end there will be final judgment, and a new heaven and a new earth.
For the Thessalonian church to possess an eschatological faith meant that they lived at all times in a state of holy expectation and urgency that “the Lord will return soon.” Despite persecution, tribulation, and rampant false teachings, they firmly believed that “very soon, Jesus Christ will come to wipe away all our injustices and sufferings.” Just as Jesus said in Matthew 10:23, “When they persecute you in one town, flee to the next… you will not have gone through all the towns of Israel before the Son of Man comes,” the Lord’s return for them was an imminent reality whose timing they could not fully predict. Furthermore, in Acts 1, the angel proclaimed, “Why do you stand looking into heaven? This Jesus… will come in the same way as you saw Him go,” which became the daily driving force of the early church.
In this context, Paul offers concrete answers to eschatological questions through his letters to the Thessalonians—1 and 2 Thessalonians. In 1 Thessalonians 4, he responds to the question of what happens to those who have died in Christ (the resurrection of the dead and the rapture). Then in chapter 5, he warns them not to be overly fixated on setting dates: “For you yourselves are fully aware that the day of the Lord will come like a thief in the night” (1 Thess 5:2). Paul does not give a detailed schedule for “times and seasons,” but neither does he say to “just wait vaguely without any signs.” Instead, he reaffirms Jesus’s teaching that “the day will come like a thief” (seen in Matthew 24, Luke 17, Mark 13, etc.—the “Little Apocalypse”) and acknowledges that the Thessalonians already know this. He also teaches, through the “lesson of the fig tree,” that while it is necessary to discern the signs of the times, no one, not even the Son, knows the exact day or hour, so trying to pinpoint dates or years is futile.
Eschatology is one of the three crucial pillars of Christian doctrine. If Christology and soteriology are essential to the shaping of our faith and practice, eschatology provides the key framework for understanding how our present and future come together—our view of time and history. From the early church onward, there have been many discussions on how to interpret the end of history. Differing theological theories—premillennialism, postmillennialism, and amillennialism—are all fruits of this longing. Dispensational premillennialism categorizes events like the rapture, the great tribulation, and the millennial kingdom with a detailed blueprint; postmillennialism posits that as the church spreads the gospel, the reign of Christ gradually expands on earth, culminating in His return; amillennialism interprets the millennium symbolically, viewing the present church age as the “spiritual kingdom” in which Christ reigns. Despite theological debates, they share one premise: there is a definite end. The church awaits and prepares for that day, and no one denies this overarching truth.
The Thessalonian church wrestled with these issues and asked Paul about them. When Timothy visited Thessalonica, the believers repeatedly questioned him about the timing of the Lord’s return, and Paul responded through his letters, 1 and 2 Thessalonians. Church history thus demonstrates the significance of asking questions without hesitation when doubts arise in faith. The Corinthian church did likewise: they sent detailed questions about various faith-related issues to Paul (e.g., sexual immorality, food sacrificed to idols, spiritual gifts, the resurrection), and his replies became 1 Corinthians. This has been of immense benefit to the universal church today. If the Corinthian believers had never asked, we might not have received such a rich letter as 1 Corinthians. Indeed, “questions and answers” in the church context form a vital process for establishing a sound system of faith.
It is worth noting that the Thessalonian church did not hold disorderly or extremist views of the end times. Paul’s comment—“Now concerning the times and the seasons, brothers, you have no need to have anything written to you” (1 Thess 5:1)—suggests that they had already discussed and studied the matter thoroughly. Of course, there were some who took an extreme stance, saying, “If the Day of the Lord is at hand, let us cease our daily work.” Yet overall, the Thessalonian community willingly worked hard (2 Thess 3) while also staying alert in prayer, longing for the Lord’s return. Paul commends their balanced approach and urges them all the more to remain awake and sober.
Taking a step further, consider 1 Thessalonians 5:2–3: “For you yourselves are fully aware that the day of the Lord will come like a thief in the night… Then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape.” The metaphor of “coming like a thief” is used throughout both the Old and New Testaments to describe how disasters, God’s judgment, or the Lord’s return will arrive without warning. On one hand, it portrays the sudden, dire reality facing those who are unprepared. On the other hand, it aligns with Jesus’s statement that “only the Father knows that day” (Matt 24:36). In other words, no human calculation can pinpoint the timing of His return.
At this juncture, Pastor (or Rev.) David Jang, in numerous sermons and writings, emphasizes that the core of eschatology is “not about calculating dates, but about discerning how to live now in a manner pleasing to God.” We entrust the day and hour entirely to God the Father and, while anticipating the complete salvation and judgment that the Lord’s return will bring, we must also live as faithful servants today. Indeed, as stated in Matthew 24:14—“This gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come”—the church, when discussing the end times, must keep in mind the universal mission of preaching the gospel “to all nations.” Eschatology does not instruct believers to cower in fear and escape the world. Instead, it compels us with the command, “Stay alert, be prepared, live in faith and love, and proclaim the gospel to the ends of the earth.”
Viewed in this light, another reason the Thessalonian church is commended is that they did not merely obsess over “predicting the day of Christ’s return” but fostered a healthy faith community that held a passionate longing for the Lord. “But you are not in darkness, brothers, for that day to surprise you like a thief” (1 Thess 5:4). Paul is affirming that “because you are already children of light and children of the day, the Lord’s return cannot catch you off guard.” Unlike those who sleep in darkness, they are awake, ready for whenever the Lord appears—much like the “ten virgins” who keep their lamps lit (Matt 25). Pastor David Jang likewise teaches that when the church discusses the end times, the most crucial posture is to “always be awake and self-controlled,” stressing that this alertness and self-control is not grounded in fear but in “an active preparation built on the gospel.”
Let us now consider how eschatology applies to individual lives. Everyone will one day face physical death—this is an individual end. Meanwhile, history as a whole will one day come to a close—the cosmic end at the time of the Lord’s return. Paul desires the church to be unwaveringly prepared for both our “individual end” and the “universal end.” How does one prepare? Through the steady meditation on God’s Word, and through faith and love in action. “Since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation” (1 Thess 5:8). In the midst of spiritual warfare, Christ’s soldiers protect their vital organs—heart and head—with the breastplate and helmet. These are “faith and love” and “the hope of salvation,” respectively. In other words, we do not merely hold knowledge of the Lord’s return in our minds; rather, we protect our hearts and our daily lives with faith and love, and we safeguard our thinking with the hope of salvation. Thus, no chaotic ideology or temptation can shake us.
Paul also states, “For you are all children of light, children of the day” (1 Thess 5:5). Light symbolizes truth. That is, these believers abide in God’s Word, interpreting history through His Word, and living with an eschatological hope in the present. Such people are never caught in darkness by the “day of the Lord,” for they are already awake in the light, like the ten virgins who kept oil in their lamps to welcome the bridegroom (Matt 25). Because of this, the Thessalonian church is praised in the New Testament era as a model “eschatological community.”
The reason Paul could say of the Thessalonian church, “You have no need to have anything written to you concerning the times and seasons,” is because they already possessed a clear conviction and understanding of the “end of history.” They did not fear the end in some vague manner, nor did they mislead others with flawed calculations. Rather, they pursued a sound eschatology and view of history, and above all, they combined their hope in the Lord’s return with tangible acts of love. Pastor David Jang has underscored this repeatedly: eschatology is not a means to induce fear or sensationalize date-setting; instead, it is a foundational doctrine that teaches us “How shall we live each day?” and “What role must the church fulfill in this world?”
II. The Necessity of Being Alert and Self-Controlled, and the Church’s Mission
Turning now to 1 Thessalonians 5:4 and following—“But you are not in darkness, brothers… So then let us not sleep, as others do, but let us keep awake and be sober… having put on the breastplate of faith and love, and for a helmet the hope of salvation” (1 Thess 5:4–8)—we see how the eschatological faith of the early church linked to practical living and the church’s mission. Paul speaks plainly: “But you are not in darkness… for that day to surprise you like a thief” (5:4). For those who are prepared and awake, “the Day of the Lord” is not a sudden terror. Some people only focus on the phrase “like a thief in the night,” emphasizing that “no one knows the day or hour.” Yet Paul approaches it from a different angle: “If you are children of light, it cannot come upon you like a thief, because you are already living in the light, staying ready.”
This parallels Jesus’s parable of the “Ten Virgins” (Matt 25:1–13). Five wise virgins prepared oil, while five foolish virgins did not. When the bridegroom arrived, the prepared virgins went in, and the door was shut. Those who were unprepared faced a “thief-like” event and found themselves outside the closed door in sorrow. But for those who were prepared, it was not “thief-like” at all; rather, it was the long-awaited fulfillment of a promise. The Thessalonian church resembled those prepared virgins. They did not sink into anxiety or obsession about the unpredictable timing of the Lord’s return but rather strived on, continuing in “faith, love, and hope” (the breastplate and helmet) as they anticipated His coming.
What does it specifically mean to “be awake and be sober”? First, being awake means not becoming spiritually complacent. Complacency implies “living life oblivious to the Lord, getting ensnared by temptation and sin.” Without an eschatological awareness, one easily succumbs to worldly values or materialism. But those who clearly believe in the Lord’s return maintain the perspective, “I am the Lord’s servant. One day I will stand before Him to give an account,” even in their daily work and ministry. As Jesus taught in the parable of the talents (Matt 25:14–30), the master will undoubtedly return to settle accounts with His servants. This is a vital teaching of eschatology: it is not merely about “enjoying ourselves in the new heaven and new earth later,” but a call to “live responsibly in the present.” The Thessalonians did not neglect their work or flee from reality. Even while longing for the Day of the Lord, they faithfully fulfilled their responsibilities in the world.
Second, being sober indicates self-reflection and self-restraint. Drunkards are intoxicated at night (5:7), and those who sleep at night fall into spiritual insensibility. But as children of the light, we “belong to the day,” and therefore we must resolve not to be defenselessly carried away by worldly trends. In this regard, Paul emphasizes “the breastplate of faith and love.” This piece of armor, guarding the spiritual heart, is faith and love. Faith means trusting in “God’s plan to save us,” and love is the concrete action that gives tangible expression to that faith. Additionally, the “helmet of the hope of salvation” is indispensable. If faith is the root that grounds our lives, hope is the future we fix our eyes upon. Those who lack hope easily succumb to confusion and despair when faced with worldly difficulties. Yet those who hold the hope of salvation—knowing that the Lord will return to consummate all things—remain unshaken in their minds, no matter the circumstance.
Thus, those who stay awake and sober do not dread the end times as nothing but “a thief-like night of judgment.” Rather, they recognize that day to be “the day we shall see the Lord face to face,” “the day of perfect salvation and glory,” the very day we have longed for as our true homecoming. Therefore, Paul declares, “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep, we might live with Him” (1 Thess 5:9–10). Eschatology is not simply about condemnation for believers, but about “the consummation of complete salvation.” Hence, those who hold a sound eschatology do not collapse in baseless fear, nor do they become irresponsible or licentious. The very announcement, “The Lord is coming again,” compels us to devote ourselves to His will today, while looking forward to the fulness of salvation that will greet us at His coming.
In this light, the church must perpetually recognize its “eschatological mission.” If the church forgets eschatology, it risks becoming fixated on earthly values and self-serving gains, even descending into a worldly institution that outstrips the world in its worldliness. Consequently, Pastor David Jang teaches that the church must recover an eschatological hope for the return of Jesus and embody the spiritual community that truly yearns for His coming. The church’s role is not to count its members or expand its own power but to fulfill the Great Commission: “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matt 24:14). We worship, teach the Word, and build one another up because we look forward to the Lord’s return.
In 1 Thessalonians 5:11, Paul says, “Therefore encourage one another and build one another up, just as you are doing.” In his other epistles, he sometimes rebukes churches for their divisions and strife. Yet the Thessalonian church is commended for already excelling at mutual encouragement and edification. This is inseparable from eschatological faith, for the end times perspective consistently reminds us, “We are all God’s children, fellow workers who will enter into His glory together when the Lord returns.” As that day draws nearer, the church must strive to be purer, more fervent, and more ardent in collective faith. We must overlook each other’s faults in love, encourage one another, and work so that everyone is built up.
Eschatology directly motivates our day-to-day living. Even in an uncertain world, we can say, “I am a child of God, a child of light, preparing for the return of the Lord by living out my faith.” The same applies to the church. “Church” is, in essence, an eschatological community—no mere physical building or institution accumulating funds, but a gathering of “children of light” who wait for the return of the Lord (Maranatha), spread the gospel to the nations, and practice love until we attain the final salvation. Accordingly, Pastor David Jang emphasizes that the church’s activities—exerting a positive influence on society, spreading the gospel—are the direct outworking of eschatological faith. Bringing the culture of heaven “here and now,” caring for the marginalized in the shadows of society, and simultaneously longing for the Lord’s coming—this multifaceted stance defines the essence of “being awake and self-controlled.”
In sum, Paul’s praise and exhortation to the Thessalonian church applies just as directly to us today. “Brothers, you have no need to have anything written to you about times and seasons” implies that this community had already attained a deep understanding of God’s work and the end. Furthermore, “You are children of light, so that day will not overtake you like a thief” affirms our identity as a church called to yearn for the Lord’s return, to be prepared, and to encourage one another. When this faith firmly takes root, the church remains unshaken even amid trials and persecutions, holding fast to the gospel.
Of course, eschatology can generate misunderstandings in the church. Some groups attempt to predict specific dates or manipulate fear of the end times for personal gain—typical of cultic tendencies. Hence, we should learn from the Thessalonian church’s “balanced eschatology.” That balance has two major aspects: first, “Since no one can know the day or hour, do not indulge in reckless calculations or personal revelations”; second, “Nevertheless, discern the signs of the times and remain ever watchful through the Word, mission, and acts of love.” When these two principles operate in harmony, the church grows healthily, bridging both the present world and the world to come. Christians learn to live in this dual framework, neither ignoring earthly realities nor losing sight of the completion of God’s kingdom.
When Pastor David Jang preaches on these topics, he stresses the same point. Hearing only “the day will come like a thief” can lead some to shrink in fear or obsess over pinpointing that day. However, Paul’s intention is crystal clear: “Since you are already in the light, there is no need to fear. Just stay awake and sober. Put on the armor of faith, love, and the hope of salvation.” Once this conviction is deeply rooted, the church experiences greater joy and life in everyday living. Far from plunging the church into gloomy anxiety, eschatology actually brings vitality and hope.
Furthermore, as Paul underscores in 1 Thessalonians 5:9–10: “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ… so that whether we are awake or asleep we might live with Him.” This is the gospel of the New Testament. The end times do not signify God’s wrath alone. Though judgment and salvation are two sides of the same coin, for those who believe in Jesus Christ, even judgment becomes a process leading to salvation—a beginning of eternal life in the Lord’s presence. “Whether awake or asleep,” our destiny is sealed to live with Christ. Thus Paul concludes unequivocally the eschatological matters that so concerned the Thessalonians: the “Day of the Lord” is not primarily an object of dread for believers, but rather the completion of their salvation. And so he exhorts them to encourage and build up one another as they await that day.
Even now—and perhaps more so—our contemporary church desperately needs this eschatological faith and orientation. The world plunges deeper into confusion and conflict; people feel anxious about an uncertain future. In such a time, the message the church must deliver is not, “All is about to be destroyed, so be terrified and hide.” Instead, we should proclaim, “The Lord will return, and on that day our salvation will be made complete. Therefore, be awake and sober. Let us serve the world in love.” This is the “good news.” It reflects the posture of the “ten virgins who trimmed their lamps” and the “good and faithful servants who multiplied their talents” (Matt 25). Therefore, when the Lord comes, on any day, we can welcome Him with joy.
The eschatological message that pervades 1 Thessalonians 5 teaches the church how to live in this world: the day of the Lord will indeed come like a thief in the night, yet those who are children of light cannot be taken by surprise, for they are already awake in that light. Pastor David Jang repeatedly reminds us that “The church today must not reduce eschatology to sensational predictions or fearmongering. Rather, eschatology should be the divine tool that spurs the church to greater spiritual health, missionary zeal, and abundant love.” As with the Thessalonian church, believers of all eras join in the cry “Maranatha—Come, Lord Jesus!” while encouraging and edifying one another, so that we may greet Him joyfully when the trumpet sounds.
Dividing our discussion into two main sections, we see that 1 Thessalonians 5 offers us the following eschatological lessons. First, though “no one knows the times or seasons,” we can be certain that the Lord will come. Second, “the day that comes like a thief” will not feel like a thief’s arrival to the children of light, for they are always alert and sober. Furthermore, since the Lord declared that the end will come only “after the gospel is proclaimed to all nations” (Matt 24:14), the church, in speaking of the end, must concurrently engage the world as Christ’s witness.
In the final analysis, eschatology propels the church not to escape reality but to transform it, grounded in a steadfast faith. Facing persecution and hardship, the Thessalonians hoped in “the Day of the Lord,” prompting Paul’s warm commendation and earnest exhortation in his epistle. We hope our church today might likewise earn this praise: “Concerning the times and the seasons, brothers, you have no need for me to write to you,” indicating we have already delved deeply into these truths. At the same time, we must continue to build each other up and encourage one another in love as a “community of light.” Such a church, illuminated even in a dark world, will pray, “Come, Lord Jesus,” serving the world through a proper eschatological faith. And when the Lord appears, we shall enter into true rest and glory with Him. This is the blessed promise Paul delivered to the Thessalonian church—and it remains as potent and valid for us today.