NOW AS TO THE TIMES AND THE EPOCHS BRETHREN: Peri de ton chronon kai ton kairon, adelphoi: (Matthew 24:3,36; Mark 13:30-32; Acts 1:7)

This paragraph is the second half of the distinctly eschatological section of this epistle.

Moore remarks

There is no suggestion (as some maintain) of a crisis in the church, nor even of a problem, but Paul would be aware of the constant need under any circumstances for exhortation and pastoral care if slackness and apostasy were to be avoided. (Moore, A L: 1 and 2 Thessalonians. The Century Bible) (Comment: How vital that every pastor heed this sage advice regarding the need for ongoing "preventive maintenance" for the flock!)

Now (1161) (de) can be translated but as in the KJV which does bring out the marked contrast.

In 1 Thes 4:13-18 the subject was instruction the church needed concerning the fate those who had fallen asleep in Jesus. The main cause for unrest among the believers was their thought that only those who were alive at the time of the parousia would witness and share in its glories. All grounds for their unrest were removed with the assuring revelation that there would be no difference in the experience of the believers who had died and those who were alive when Christ returned for His Church.

Now in the second half of the distinctively eschatological section of this letter  Paul  provides a word of needed exhortation to the those those who living in Christ.

In the preceding Paul addressed the ignorance of the readers but now  he addresses their knowledge, for his statement we have no need of anything to be written to you clearly indicates this teaching was already known by the Thessalonians. In short, they do not need further instruction but fatherly encouragement to live according to the truth they already know, which is the need of most believers today. Most of us do not need "new teaching" but a renewed spirit to obey what we already know!

Now in this section Paul presents the solemn truth that the returning Lord will bring a day of judgment for the unbelieving world. With this in mind the duty of the believers is to so live that they will be prepared to meet the Lord whenever He comes giving diligence to be morally and spiritually ready.

Vine commenting in regard this conjunction but writes that...

having thus reassured his readers concerning the share of the departed in the glory of Christ by explaining to them that all in Christ, living and dead, will be received into the presence of the Lord before that glory is revealed to the world at all, the apostle proceeds to describe the effect of that revelation upon the world, (1 Thes 5:2-3), and to instruct and exhort them as to their own conduct in the meantime, (1 Thes 5:4-11).

The change of subject is marked, for whereas 1 Thes 4:13-17 is concerned with salvation, 1 Thes 5:1-3 is concerned with judgment. In 1 Thes 4:13-17 the language of the apostle closely follows that of the Lord recorded in John 14:1-3; where the first and second personal pronouns are used, “I come again and will receive you unto Myself” with which compare “the Lord Himself shall descend...we...shall be caught up...to meet the Lord in the air.” But in 1 Thes 5:3 the language corresponds with that of the Lord recorded, for example, in Matthew 16:27; 24:31; Mark 13:26; Luke 9:26, where, as always in the Synoptists, the third personal pronoun only is used, “the Son of Man,” “they,” “them,” with which compare “When they are saying, Peace and safety, then sudden destruction cometh upon them.” (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)

The change in subject from hope to judgment indicates that the Day of the Lord is a distinctly different subject from the Rapture of the Church and conveys a definite implication that the Day of the Lord will not include the Rapture of the Church. (See discussion of When Will the Rapture Occur?)

Times and epochs -  Paul repeats the words of our Lord in Acts 1:7 which certainly suggests indicates he was familiar with the teaching of Christ. The expression (you have no need of anything to be written to you) indicates that the Thessalonians already were acquainted with the truth about the times and epochs. Apparently Paul is using traditional language concerning the time of the parousia

In his appearance before Nebuchadnezzar king of Babylon and the most powerful human ruler of his day, Daniel testifies to the sovereign control of El Elyon, the Most High God regarding the times and epochs declaring

And it is He who changes the times and the epochs. He removes kings and establishes kings. He gives wisdom to wise men, and knowledge to men of understanding. (Daniel 2:21)

While the words times and epochs both relate to time and are on occasion used interchangeably, they are not equivalent terms. For example, the ancient writer Ammonius remarked that times (chronos) denotes quantity and the epochs (kairos) quality. As discussed more fully below, chronos designates time in its duration, whether a longer or shorter period, while kairos draws attention to the characteristics of the period. Chronos deals with the measurement of time, while kairos deals with the suitable or critical nature of the time. Note that both chronos and kairos are plural.

Criswell writes that...

times refers to more specific and precise occasions; seasons (epochs) to the great moving periods of God's eternal plan.

Morris reiterates that...

The times have to do with the chronology of future periods, the seasons (epochs) with the characteristics of those periods. (Morris, Henry: Defenders Study Bible. World Publishing)

Hiebert explains that

The times (chronos) point to the chronological ages that may intervene before the parousia (Second Coming of Christ) takes place; the dates (epochs - kairos) indicate the times in their critical character, the occurrences that will distinguish these times. Involved is the thought of the opportune seasons that have their own distinctive characteristics calling for an appropriate response. (cf. Luke 19:44 where Jesus prophetically warned the Jews that the Romans "will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time [kairos] of your visitation [ie, the first coming of the Messiah!].") (Ref)

Times (5550) (chronos) means a space of time. Chronos is a period of measured time, not a period of accomplishment as kairos.

Chronos refers to chronological time, to clock time or calendar time, to a general space or succession of time. Kairos, on the other hand, refers to a specific and often predetermined period or moment of time and so views time in terms of events, eras, or seasons, such as the times of the Gentiles (see below) In other words, kairos defines the best time to do something, the moment when circumstances are most suitable, the psychologically "ripe" moment.

Time (quantity of, that is, lapse, span), chronos describes a “period of time” in general, especially in phrases like a long time (Mt 25:19) or a little while (Jn 7:33). Chronos can also be used with certain verbs to denote the period of time when something is to occur (Mt 2:7; Lu 1:57; Acts 7:17) or when something is complete (Gal 4:4). The plural of chronos appears in expressions to specify a rather long period of time, even an eternal period before earthly time (2Ti 1:9; Titus 1:2). This word can also be used as an eschatological term (Acts 1:7; 1 Th 5:1; 1Pe 1:20).

Epochs (2540)(kairos) means a point of time or period of time, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It means a moment or period as especially appropriate to the right, proper, favorable time (at the right time). Kairos can refer to a fixed and definite time, the time when things are brought to crisis, the decisive epoch waited for or a strategic point in time. Kairos speaks of a limited period of time, with the added notion of suitableness ("the suitable time", "the right moment", "the convenient time"). Kairos refers to a distinct, fixed time period, rather than occasional moments. Kairos is not so much a succession of minutes (Greek chronos 5550), but a period of opportunity.

Kairos is a season, an opportune time, an opportunity ("window of opportunity"). It is a fixed and definite time. It is a period possessed of certain characteristics. For example, a "season" is a time characterized by a particular circumstance or feature. Thus the time for bringing forth fruit is the season (kairos) in which the tree bears fruit, in contrast to late autumn, when there is no more fruit. Kairos does not emphasize a point of time but rather a time space filled with all kinds of possibilities. And so Kairos characteristically means an "opportunity" (and is so translated in some versions -- in Colossians 4:5 {note} in the NIV & NASB & in Ephesians 5:16 {note} in NIV) which represents the best time to do something, the moment when circumstances are most suitable.

Webster's defines opportunity as a favorable juncture of circumstances or a good chance for advancement or progress.  There is no good English equivalent for kairos, and when it it plural with chronos it is translated “seasons,” or times at which certain foreordained events take place as is the case here in 1 Thessalonians 5:1.

Vincent writes that the phrase times and epochs has

special reference to the Lords coming. The plural is used because Paul is thinking of a number of incidents attending the preparation and accomplishment of the second advent, and occurring at different times. The collocation times and seasons only here and Acts 1:7.

He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority 8 but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth. (Acts 1:7-8)

(It) is the suitable time, the time measured by duration. Hence kairos a juncture, an occasion, as Matt. 16:3 ("And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?). The distinction is so well marked that we have the phrases chronon kairos the right moment of the time, and the opportune moment (eukairos chronos). The former (chronos) of these words, time absolutely, without regard to circumstances; the latter (kairos), definite periods, with the idea of fitness.

Vine adds that...

chronos and kairos, are synonyms, and while they have much in common and are used interchangeably on occasion, when they are used together they supplement each the other and hence are to be distinguished in meaning. In the New Testament they appear together again only in Acts 1:7, and in LXX only in Daniel 2:21; Ecclesiastes 3:1; in the latter place, however, the words are both in the singular.

Broadly speaking, chronos, “time,” (a) implies duration, Revelation 10:6, whether longer, Acts 1:21; 13:18, or shorter, Luke 4:5; 18:4, or (b) refers to the date of an occurrence, whether in the past, Matthew 2:7; Luke 8:29, or in the future, Acts 3:21; 7:17. Kairos, “season,” refers to the characteristics of a period, as of harvest, Matthew 13:20; Acts 14:17; Galatians 6:9; of the fulfillment of prophecy, Luke 1:20; Acts 3:19; 1 Peter 1:11; of punishment, Matthew 8:29; of discharging duties, Luke 12:42; of opportunity for doing anything, good, Matthew 26:18; Galatians 6:10; Ephesians 5:16, or evil, Revelation 12:12; of a time suitable for a purpose, Luke 4:13, lit., “until a season,” as for the preaching of salvation, 2 Corinthians 6:2. In 2 Timothy 4:6, and a few other passages, the distinction between the two words is not so sharply defined.

Here, “times” refers to the length of the interval before the Parousia (Second Coming) takes place, and to the length of time it will occupy; “seasons” refers to the characteristics of the periods before, during, and after the Parousia. An ancient writer expresses the distinction thus: “times” has to do with quantity, “seasons” with quality.

YOU HAVE NO NEED OF ANYTHING TO BE WRITTEN TO YOU: ou chreian echete (2PPAI) humin graphesthai, (PPN): (1 Thes 4:9; 2 Corinthians 9:1; Jude 1:3)

As noted earlier Paul's point is that the saints at Thessalonica already knew about the times and epochs. There was no need for him to write of these matters, for he had already conveyed all this information concerning the future to them. He was not saying that instruction on this eschatological (related to prophecy) point was not useful, but that they already possessed a basic understanding of these end time events. By contrast the previous eschatological section (see note 1 Thessalonians 4:13) was introduced with the phrase we do not want you to be uninformed, brethren indicating that regarding the rapture, there was need for instruction and/or clarification.

Need (5532)(chreia from chraomai = to use, make use of or chreos = a debt) means a necessity, what is needed or the occasion of need.

Brethren (80) (adelphos from collative a = copulative prefix {joining together coordinate words} or connective particle serving to join or unite + delphús = womb) is literally one born from same womb and literally identifies a male having the same father and mother. Figuratively (as used throughout this epistle) adelphos refers to a close associate of a group of persons having well-defined membership, specifically identifying fellow believers in Christ united by the bond of affection.

No need of anything to be written to you - The implication is that the Thessalonians had already received oral teaching concerning the second coming of Christ, which obviously was an integral part of the sound doctrine given by the missionaries during their initial time in Thessalonica. In addition, the doctrinal truth about the times and epochs had not been neglected. It had been made plain to the saints at Thessalonica that the Second Coming of the Lord was not an event they could mark as a fixed date on their "daytimer".

Hiebert adds a note of caution writing that the church at Thessalonica...

had been told that times or seasons (cf Acts 1:7) are a matter of divine determination, and not a proper subject for Christian speculation. Biblical interpretation transcends its legitimate function whenever it presumes to establish fixed dates for coming prophetic events. The Scriptures do not sanction the senseless practice of setting dates for the return of Christ. The failure of such attempts only serves to bring the prophetic hope into disrepute. (Ibid)

Write (1125)(grapho from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John 8:6), paper, etc.

The original sense of grapho was to carve or +-to engrave as deduced from uses in the Septuagint (where grapho occurs some 300 times usually for the Hebrew kathab 3789) such as the following...

Write (Lxx = grapho) on them (Lxx = lithos = stones) all the words of this law (Deut 27:3)

Then he (Solomon)  carved (Lxx = egkolapto = cut or carve) all the walls of the house round about with carved (Lxx = grapho) engravings of cherubim... (1Kings 6:29)

...You who carve (Lxx = grapho) a resting place for yourself in the rock? (Isaiah 22:16)

NIDNTT has a historical note writing that...

grapho is found in its original sense in Homer, Il. 17, 599. In Herodotus, 4, 36 the word is used meaning to draw, of lines on maps; and scholars of the 3rd cent. B.C. used it of drawing of mathematical figures. In Homer grapho is already used in the sense of scratching signs on a tablet as a kind of letter (Il. 6, 169). From the time of Herodotus. it is used generally in the normal sense of to write, and from the time of Pindar in the derived sense of to prescribe, to order. From the practice of handing in a written accusation, grapho came in judicial language to mean to accuse (Plato, Euthyphro 2b). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)