1 Thessalonians 1:4Meaning & Commentary from the Church Fathers

For this reason he says elsewhere: “Therefore I endure all things for the sake of the elect” (2 Tim 2:10). Truly, what would one not consent to suffer for the beloved of God? Mentioning himself, he speaks as though saying: If you are beloved and elect, then we too must endure everything.

Thus they were encouraged not only by praise, but also by the reminder that the Apostles themselves showed courage corresponding to their zeal.

The circumstances of the Thessalonians’ conversion may be called extraordinary, with clear signs of their divine election. “Our Gospel among you,” despite its short duration, “was not in word only,” the Apostle writes to them, “but also in power, ... and in much assurance.” And “you ... became an example to all the believers in Macedonia and Achaia, so that we have no need to say anything. ... They themselves report ... how, in so remarkable a way, you turned to God from idols, to serve the living and true God” (1 Thess 1:5-9).

As chosen and called by God, the Apostle calls the Thessalonians beloved by God, just as Israel also was called beloved (Ps 60:5; 108:6; cf. Col 3:12). Concerning the action of God’s power in the conversion of the Thessalonians, St. John Chrysostom says: “God permitted persecutions to come upon them immediately, so that no one might say that the preaching of Christ was established among them by chance. On the contrary, it was clear that no human persuasion, but the power of God, gave such firmness to the souls of the believers.”

“The living word is a necessary means for the spreading of the Gospel, but by itself it is not sufficient. The Lord worked with the Apostles and confirmed their word by the signs that followed (Mk 16:20). The same happened here. The Savior also said that without signs and wonders one cannot expect faith from men (Jn 4:48). The tangible presence of God’s power softens the heart and opens it to receive the truth. ... Besides signs and gifts of the Holy Spirit, different persons could receive different personal notices and assurances of the truth of the Gospel. One might receive a dream, another a vision, another inward illumination. ... St. Paul does not say, ‘how we preached among you,’ but ‘what kind of men we were,’ as though saying: You know what signs God manifested among you through us, what gifts you received, and how God informed you that our word was true. Therefore do not doubt God’s good pleasure toward you or the divine character of the faith. ... We are instruments. The source is God. You are the receivers. Passing beyond the instruments, look to the source, and be assured from everything that the Kingdom of God has come upon you (Lk 11:20). Therefore stand in the faith, counting all deprivations and attacks as nothing” (Bishop Theophan).

The elect are called. The called are justified. Those who preserve justification are glorified (Rom 8:30). Seeing clearly that the Thessalonians had been led into this wondrous way of God, St. Paul thanked God in joy for them.

St. Paul could already see this from the fact that they had been called to the Gospel, for this calling is an indication of election. Yet he draws special conviction in this matter from the fact that their very calling was accompanied by extraordinary manifestations of God’s power. In this special character of their calling he sees the special character of their election. Therefore he adds the address: “brethren beloved by God.”

He brings all this to their remembrance both to comfort them in sorrows and to assure them that, by believing and by standing in the faith, they are accomplishing God’s work. They are doing what God wants from them and what He chose them for.

To what should the phrase “by God” be referred, to “brethren beloved by God” or to “your election by God”? Our interpreters do not dwell on this. In expounding the present passage, they use both expressions. Theophylact writes: “We know that you are chosen by God.” Oecumenius writes: “We know that you are chosen and beloved by God.” There is no need to burden one’s mind over this. In thought, “by God” applies equally to both. They are chosen because they are beloved, and beloved because they are chosen.

Israel was called beloved (Ps 60:5; Ps 108:6) according to election (Rom 11:28). Christians too are beloved as elect (Col 3:12). “Beloved” is more intelligible and more consoling. Perhaps St. Paul placed this term before election so as to bring election, something abstract, nearer to the heart, and thus enable it to produce its effect upon the heart.

Gracious election is the realization of God’s love toward particular persons. According to this love, He brought into action through Jesus Christ the plan of salvation for sinful mankind which had been present in Him from eternity. Then, by calling them to faith in the Gospel, He successively brings them to participation in it.

The act of election is accomplished by calling. Those who follow this calling enter the state and rank of the elect. Here St. Paul has both in mind. For later he describes both how their election drew near to them, in verse 5, and how the Thessalonians entered the rank of the elect and stand in it, in verse 6. Throughout St. Paul’s writings, Christians are called elect as persons in whom God’s eternal decree concerning salvation is fulfilled through the calling to faith.