Commentary on 1 Thessalonians 1:1-10

In the 2024 US presidential election debate, then-candidate Donald Trump stated in reference to Haitian immigrants in Ohio, “They’re eating the dogs, they’re eating the cats.” I remember thinking that surely such a statement disqualifies this person from being president of the United States. And, of course, I was wrong. Fast-forward to 2026, and the Supreme Court has allowed the Trump administration to strip Temporary Protection Status (TPS) from immigrants who seek asylum from persecution in their home nations.¹ As many as 350,000 Haitians have lived and worked peacefully with TPS but now may lose these protections instantaneously. Haitians are just one of the persecuted groups in the United States of America right now.

With that context, how should we understand Paul’s language of persecution in 1 Thessalonians 1:6? I would argue that Haitians are closer to representing the Thessalonian Jesus-followers than current “Christians” who celebrate the Supreme Court ruling. Why would I argue such a thing? First, the Thessalonians were non-Jews who heard the words of Paul, Silvanus, and Timothy to the point where they received the gospel. Second, they were living in a system that actively persecuted them. Third, they were God’s chosen, according to 1 Thessalonians 1:4. I understand this to mean that God has chosen the Thessalonians for a particular reason and for a unique purpose. What does it mean to imagine the Haitians and other marginalized groups as elect also?²

Paul does not use the word ekloge (which can be translated as “chosen” or “elect”) often. The most we see Paul using this word is in Romans 9–11, where he writes about the Israelites as God’s elect. Our focus passage is the only other passage where Paul discusses election. The difference here is that Paul pairs election with persecution. Such a pairing is telling.

The Thessalonians were an example to the people around them. Paul states twice that they witnessed in Macedonia and Achaia. It was so important that they gave up their vice of worshipping idols.³ That vice was probably worshipping Roman imperial idols, which would have been commanded by the emperor for all of the provinces. Since the Roman Empire was a theo-political religious system, there was no separation of church and state. Part of being in favor with the emperor was worshipping what the emperor wanted the people to worship. However, Paul argues for worship of Jesus as Messiah.

Thus, the Thessalonian Jesus-followers were already bucking the Roman theo-political religious systems since there was no separation of church and state. Similarly, today, I would argue that those people who curry favor with “empire” in the US, similar to those in the Roman Empire, would include some (if not all) MAGA Christians: in other words, those “Christians” who applaud the establishing of a “Christian” nation and the isolationist policies similar to the recent Supreme Court ruling that persecutes people like the 350,000 Haitians. Such people would be closer to worshipping the idols that the Thessalonians who were shunned. Again, Haitians and other marginalized groups are closer to the Thessalonian persecuted ones.

Accordingly, what should the posture of contemporary Jesus-followers be? I would argue that Paul would state that faith, hope, and love should be our postures today. Paul writes in 1:3 that he remembers the Thessalonians’ work of faith, labor of love, and steadfastness of hope. What would that look like today?

In a forthcoming work, I argue that the United States sins against immigrants when it cuts them off from citizenship. If we look at Paul’s letter to the church at Rome, Paul views the Roman church’s problem as lack of connection. When we lack connection, we threaten relationship and sin against one another and God. Connection is what we are to offer to all: Haitians, Muslims, Jews, Buddhists, Christians, et cetera. We are to offer connection to all—whether they are those who relapse in addiction, those who have criminal records, or even those who are deemed unemployable. These are the ones who have difficulty building connection within the world. As faith-based people, part of our duty in a democratic society is to ensure connection, no matter the circumstance. That is a hallmark of democracy and not the hallmark of empire.

As I ponder “hope,” please allow me to paraphrase Howard Thurman. The movement of the Spirit of God in the hearts of women and men often calls us to act against the spirit of our times. We should anticipate a spirit that is yet in the making. In a moment of dedication, we are given wisdom and courage to dare a deed that challenges us to kindle a hope that inspires.⁴ Thurman’s thoughts are still relevant for today. May we possess such movement of the Spirit toward hope!

Love is also difficult in our present moment. We constantly witness the leader of the free world throwing toddler temper tantrums while prices are rising faster than paychecks. How can contemporary Jesus-followers show love in these current times? I would argue that instead of manufacturing fake persecutions, we can show true love by aiding those who are experiencing actual persecutions. How are contemporary Jesus-followers going to rally around 350,000 Haitians who are at risk of being expelled from their employment and residences in our nation? How can we show love to other citizens of the United States who face similar issues?

While I do not have all the answers to these questions, I do believe that part of our job as Jesus-followers today is to show faith, hope, and love to those who are experiencing actual persecution instead of crying about or manufacturing fake persecution where none exists.

Notes

1. Ximena Bustillo, “The Temporary Protected Status Program May Effectively Be Over. Here’s What We Know,” NPR, June 29, 2026, https://www.npr.org/2026/06/29/g-s1-130942/temporary-protected-status-program-explainer-supreme-court.
2. David Noel Freedman, ed., “Election,” in The Anchor Yale Bible Dictionary (Doubleday, 1992), 434.
3. I do note in my forthcoming commentary on 1 Thessalonians 2:1–8 that female Thessalonian converts may have continued worshipping female goddesses. As in all situations, we cannot expect every person in all situations to adhere immediately and completely to Paul’s preaching and teaching. We see such dilemmas in other writings such as Galatians and in the Corinthian correspondence. Gender can make a difference in how the early churches responded to Paul’s preaching and teaching.
4. Howard Thurman, Footprints of a Dream: The Story of the Church for the Fellowship of All Peoples (Wipf & Stock, 2009), 7.