But as to times. He now, in the third place, calls them back from a curious and unprofitable inquiry as to times, but in the mean time admonishes them to be constantly in a state of preparation for receiving Christ. [1] He speaks, however, by way of anticipation, saying, that they have no need that he should write as to those things which the curious desire to know. For it is an evidence of excessive incredulity not to believe what the Lord foretells, unless he marks out the day by certain circumstances, and as it were points it out with the finger. As, therefore, those waver between doubtful opinions who require that moments of time should be marked out for them, as if they would draw a conjecture [2] from some plausible demonstration, he accordingly says that discussions of this nature are not necessary for the pious. There is also another reason -- that believers do not desire to know more than they are permitted to learn in God's school. Now Christ designed that the day of his coming should be hid from us, that, being in suspense, we might be as it were upon watch.

Footnotes

1 - "Quand il viendra en iugement;" -- "When he will come to judgment."

2 - "De ce qu'ils en doyuent croire;" -- "Of what they must believe."

But of the times and the seasons - See the notes, Acts 1:7. The reference here is to the coming of the Lord Jesus, and to the various events connected with his advent; see the close of 1 Thes. 4.
Ye have no need that I write unto you - That is, they had received all the information on the particular point to which he refers, which it was necessary they should have. He seems to refer particularly to the suddenness of his coming. It is evident from this, as well as from other parts of this Epistle, that this had been, from some cause, a prominent topic which he had dwelt on when he was with them; see the notes on 1-Thessalonians 1:10.

But of the times and the seasons - It is natural to suppose, after what he had said in the conclusion of the preceding chapter concerning the coming of Christ, the raising of the dead, and rendering those immortal who should then be found alive, without obliging them to pass through the empire of death, that the Thessalonians would feel an innocent curiosity to know, as the disciples did concerning the destruction of Jerusalem, when those things should take place, and what should be the signs of those times, and of the coming of the Son of man. And it is remarkable that the apostle answers, here, to these anticipated questions as our Lord did, in the above case, to the direct question of his disciples; and he seems to refer in these words, Of the times and the seasons ye have no need that I write unto you, for yourselves know that the day of the Lord cometh as a thief in the night, to what our Lord said, Matthew 24:44; Matthew 25:13; and the apostle takes it for granted that they were acquainted with our Lord's prediction on the subject: For you yourselves know perfectly that the day of the Lord so cometh as a thief in the night. It is very likely therefore, that the apostle, like our Lord, couples these two grand events-the destruction of Jerusalem and the final judgment. And it appears most probable that it is of the former event chiefly that he speaks here, as it was certainly of the latter that he treated in the conclusion of the preceding chapter. In the notes on Acts 1:6, Acts 1:7, it has already been shown that the χρονους η καιρους, times or seasons, (the very same terms which are used here), refer to the destruction of the Jewish commonwealth; and we may fairly presume that they have the same meaning in this place.

But (1) of the times and the (a) seasons, brethren, ye have no need that I write unto you.
(1) The day that God has appointed for this judgment we do not know. But this is sure, that it will come upon men when they are not expecting it.
(a) See (Acts 1:7).

But of the times and the seasons, brethren,.... Of the coming of Christ, his "appointed time" and "his day", as the Ethiopic version renders it; of the resurrection of the dead in Christ first, and of the rapture of all the saints in the clouds to meet the Lord in the air, things treated of in the preceding chapter: and which might excite a curiosity to know the times and seasons of them; as in what year they would come to pass; in what season of the year, whether winter or summer; in what month, and on what day of the month; and whether in the night season, or in the daytime; and in what hour, whether at midnight, cockcrowing, morning, or noonday: to repress which the apostle observes,
ye have no need that I write unto you; to write to them concerning the things themselves was necessary and useful, to stir up and encourage their faith, hope, and expectation of them; to allay their grief for departed friends, and to comfort one another under the various trials and exercises of life; but to write to them about the time of these things would be trifling and unnecessary, would be an idle speculation, and an indulging a vain curiosity; and, besides, was impracticable: for of that day and hour knows no man; the times and seasons the Father hath put in his own power; for these things are equally true of Christ's second coming, as of the kingdom of Christ coming with power and glory, and of the destruction of Jerusalem, Matthew 24:36. The Vulgate Latin and Arabic versions read, "ye have no need that we write unto you"; the reason follows;

It is needless or useless to ask about the particular time of Christ's coming. Christ did not reveal this to the apostles. There are times and seasons for us to work in, and these are our duty and interest to know and observe; but as to the time when we must give up our account, we know it not, nor is it needful that we should. The coming of Christ will be a great surprise to men. Our Lord himself said so. As the hour of death is the same to each person that the judgment will be to mankind in general, so the same remarks answer for both. Christ's coming will be terrible to the ungodly. Their destruction will overtake them while they dream of happiness, and please themselves with vain amusements. There will be no means to escape the terror or the punishment of that day. This day will be a happy day to the righteous. They are not in darkness; they are the children of the light. It is the happy condition of all true Christians. But how many are speaking peace and safety to themselves, over whose heads utter destruction is hovering! Let us endeavour to awaken ourselves and each other, and guard against our spiritual enemies.

THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28)
times--the general and indefinite term for chronological periods.
seasons--the opportune times (Daniel 7:12; Acts 1:7). Time denotes quantity; season, quality. Seasons are parts of times.
ye have no need--those who watch do not need to be told when the hour will come, for they are always ready [BENGEL].
cometh--present: expressing its speedy and awful certainty.

But of the times and the seasons. Especially the time of the Lord's coming, which is the subject in the conclusion of chapter 4. They had been instructed on this subject.
For yourselves know perfectly, etc. They had been fully taught that the time of the Lord's coming was unrevealed, and that it would be unexpected. Compare Matthew 24:43; 2-Thessalonians 2:2; 2-Peter 3:10; Joel 1:15.
The day of the Lord. Not alone, the day of each individual's death, nor of the destruction of Jerusalem, not of the final coming of the Lord at the end of the world, but rather it may be applied to all of these.
As a thief in the night. Without warning. Compare Luke 12:39; Revelation 3:3.
When they shall say. When the thoughtless are persuading themselves that there is no ground for apprehension, then destruction shall come as suddenly as the pangs of childbirth.

But of the precise times when this shall be.