How you wait for the Son to descend from heaven

 

How you wait for the Son to descend from heaven

 

1 Thessalonians 1:1–5: "Paul, Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, labor of love, and patience (*hypomone*) of hope in our Lord Jesus Christ in the sight of our God and Father, knowing, beloved (*agapemenoi*) brethren, your election by God. For our gospel did not come to you in word (*en logo*) only, but also in power, and in the Holy Spirit, and in much assurance (*plerophoria*), as you know what kind of men we were among you for your sake." The church in Thessalonica possessed a stronger faith than many other churches. To be "in God the Father and the Lord Jesus Christ" signifies becoming one with God within Christ. The term *proseuchōn* (προσευχῶν) refers to contemplative prayer—a state in which a believer enters into *ho Logos* (the Word), who is present within their own spirit, to commune with God in the spirit. In this process, *ho Logos* enters the believer’s spirit, and they become one. Prayer, therefore, is a dialogue with God established through this relationship.

The phrase "(from God our Father and the Lord Jesus Christ)" appears in the Textus Receptus (Stephanus edition) but is absent from the Nestle-Aland Greek New Testament. The three concepts—faith, love, and hope—are explained as follows: faith manifests as ministry, while love (*agape*) manifests as labor. This labor is not merely the result of strenuous human effort; rather, it is a labor performed in union with Christ—a labor that gives life to the spirit. Today, people often attempt to express love through specific outward actions toward others, but that is not the true meaning here. The term "perseverance" (in the context of "the perseverance of hope") carries the connotation of enduring through suffering.

However, in the Greek New Testament, the word used for perseverance is *hypomone* (ὑπομονή). *Hypomone* signifies "waiting." The phrase *hypomone tēs elpidos tou Kyriou* refers to a "waiting in hope directed toward the Lord." Consider the scene where Jesus visits the home of Lazarus: Martha is busily preparing food, while Mary sits before Jesus, intent on listening to His words. Mary’s act of waiting for His word is the very essence of *hypomone*. To move forward in faith, hope, and love is, in effect, to walk with God.

*Ēgapēmenoi* (ἠγαπημένοι) refers to the love of the cross. It is a gift from God bestowed upon those who are united with the death of Jesus Christ on the cross. It encompasses the resurrection shared with Jesus, the baptism of the Holy Spirit, and the presence of *ho Logos* (the Word) within the heart of the believer.

In the phrase *en logō* (ἐν λόγῳ), the word *logos* appears without an article, signifying human speech in a general sense. When the definite article is added—*ho Logos*—it refers to Jesus Christ, who is the Word. Thus, *ho Logos* signifies Christ—the Word—dwelling within the heart of the believer. *Plerophoria* (πληροφορίᾳ) signifies "fullness." The phrase "in power, in the Holy Spirit, and with fullness" refers to the working of the Holy Spirit. Just as we received the Gospel through the work of the Holy Spirit, the message we proclaimed to you did not come merely as words; rather, it was brought about by the power and operation of the Holy Spirit.

1 Thessalonians 1:6–7 states: "And you became followers of us and of the Lord, having received the word in much affliction (*thlipsei*) with the joy of the Holy Spirit, so that you became examples (*typon*) to all the believers in Macedonia and Achaia."

The Greek term translated here as "affliction" is *thlipsei* (θλίψει)—a term implying a compelling force that pushes one inward, into the presence of God within the soul. When a believer hears the Word and receives it as God—through this compelling, sovereign guidance—draws them in, they are receiving the Word with the "joy of the Holy Spirit." Believers can approach God directly, entering the "Most Holy Place" that resides within their own hearts. The call is to draw near to God through the Word, filled with the joy of the Holy Spirit. Paul commends the church in Thessalonica for living in this very way.

*Typon* (τύπον) refers to a mold or a die used to cast or shape an object. In this sense, the people of the Thessalonian church became a model—a template—for other churches to follow. 1 Thessalonians 1:8: "For the word of the Lord (*ho logos tou kyriou*) has sounded forth from you, not only in Macedonia and Achaia, but your faith (*he pistis*) toward God has gone forth everywhere, so that we have no need to say anything."

*Ho logos tou kyriou* (ὁ λόγος τοῦ κυρίου) refers to the word of Jesus Christ, who is present within the human spirit. It means that the gospel—the *ho logos*—spread outward from the believers in the church at Thessalonica. *He pistis* (faith) here signifies belief in the promise of the *ho logos*—that is, the New Covenant—which entails the inheritance of the Kingdom of God.

1 Thessalonians 1:9–10: "For they themselves report about us what kind of reception we had among you, and how you turned to God from idols to serve (*douleuein*) the living and true God, and to wait for (*anamenein*) His Son from heaven (*ton ouranon*)—whom He raised from the dead—who delivers us from the wrath (*orges*) to come."

Idols stand in contrast to the service of God; in other words, anything other than the service of God is an idol. The distinction between Christianity and other religions lies in the concept of becoming like God. From a Christian perspective, the idea that a human being can become like God constitutes idolatry; yet, in other religions, this is not considered idolatry, but rather the very goal of their faith. Therefore, it can be said that Christianity and other religions are, in their essence, fundamentally different faiths. *Douleuein* (δουλεύειν) refers to the state of being a slave (or servant). In Christianity, believers become servants of God; in contrast, other religions often aspire for believers to become like God. A servant is one who acts according to the master’s word—and in this context, acting according to the master’s word is precisely what it means to proclaim the Gospel.

*Anamenein* (ἀναμένειν) does not refer to the "Second Coming" (Advent) in the traditional sense, but rather to the act of waiting for the Son. Although it is not explicitly about the Second Coming of Jesus, some translations may lead one to interpret it as such.

*Ton ouranon* (οὐρανῶν) is the plural form of "heavens," signifying the Kingdom of God—the realm where *ho Logos* (the Word) is present within the heart of each saint. Thus, the saint waits for *ho Logos* while dwelling within the temple—that is, within their own heart where *ho Logos* resides. Paul describes this *ho Logos* as the One who raises the (spiritually) dead to life.

*Orges* (ὀργῆς) is translated as "wrath" (or anger); God’s wrath is directed toward those within the church who fail to practice righteousness. Those who do not practice righteousness are those who have failed to establish a relationship with *ho Logos*. It implies that a believer has failed to worship within the temple of their own heart—the very place where *ho Logos* is present. Even if one attends church and follows the formal liturgy, it is not true worship if one does not know *ho Logos* within one’s own heart.

In this passage, the phrase "His Son, who was raised from the dead" should not be understood merely as "His Son, who rose from the dead," but rather as "His Son, who is the One who raises [others] from the dead" (*egeiren* ἤγειρεν). This is because, while the translation in our language might be understood as God raising Jesus Christ from the dead, the original Greek term (*egeiren*) actually conveys the meaning that Jesus Christ enters the hearts of the saints to bring the dead (in spirit) back to life.

Furthermore, while the word "heaven" is used in English translations, the original Greek term is *ouranon*. *Ouranon* refers to the heart—the spirit—of a saint in whom the Holy Spirit dwells. In other words, Jesus Christ descends into the heart (spirit) of the saint. Because Christ enters the saint’s heart, the dead spirit is brought to life. Moreover, the saint, empowered by the Holy Spirit, also brings those who are spiritually dead back to life. If this does not occur, one faces the wrath of God; the "second death" awaits.