The Way: Speaking the Language of Life

We have immersed ourselves in the power of words. No one understood the power of words more than “the Word who became flesh,” Jesus. He was the instrument of Creation, of separating darkness from light, of imparting life to the earth and to Adam and Eve, the first humans. He, the Word, commanded life with his voice. In Genesis, there is the power, not only of God’s speech but of His surveillance, His omniscience, His involvement in earth’s design. In the New Testament, notice the creative power that is revealed in Jesus. He exhibits a healing touch, dominance over the darkness that invades human souls, power over the wind and waves, the ability to multiply loaves and fishes, and to summon Lazarus from the dead. He “speaks the word only” and healing occurs (Mt. 8:8). In his presence leprosy disappears. His teaching is simple, insightful, yet radical. In the Old Testament, we meet God’s surveillance, in the New Testament, we meet a ‘seeing’ Jesus.

In Matthew 9, “Jesus saw.” He saw the faith of a paralyzed man and of his friends who brought him, “When Jesus saw their faith, He said to the man, ‘Take heart, son; your sins are forgiven’” (Mt. 9:2b). In the midst of a crowd, a bleeding woman touched his tallit and was healed. “Jesus turned and saw her. ‘Take heart, daughter,’ He said, ‘your faith has healed you’” (Mt. 9:22). Jesus saw more than crowds of people who came to hear Him preach. Mt. 9:36 says, “When He saw the crowds, He felt compassion for them.” He sensed that “they were distressed and dejected,” and like “sheep without a shepherd.” At the beginning of his ministry, still in the baptismal waters, Jesus “saw the Spirit of God descending like a dove and alighting upon Him” (Mt. 3:16).

In Mark (11:23 NKJV), we find this stunning claim of Jesus regarding the power of words. “For assuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.” This is mountain-moving speech. There is a historic allusion that might help us here. Herod, the king, fearful of Mark Anthony and Cleopatra’s relationship and of an attack from the south had ordered an astonishing feat. His southern outpost was Masada, about 102 kilometers south (66 miles). If Egyptian forces were visually spotted from Masada’s height, he was not certain that a messenger could escape in time to warn him. He also had a palace in the coastal town of Caesarea, 75 miles away (120 kilometers), to the northwest.

Here was his ingenious solution. Less than ten miles south of Jerusalem and three miles southeast of Bethlehem, Herod found a location for a visual relay between Jerusalem and Masada. The problem? He had to move a mountain and place it atop another mountain to create the height necessary for a visual relay. And he did. It is called the Herodium, a massive and palace-like fortress. Herod is buried there. It is logical that Jesus had this feat in mind. He was saying, ‘You think Herod, the king is powerful, in commanding a mountain to be moved? You don’t yet know who you are! You doubt. But you too are kings and priests, and to advance the kingdom of God, the Father will do mighty things through you – through the power of anointed declarations. You will move mountains.’

True salvation touches every part of our lives – not just our souls. It isn’t just a ticket to heaven. It means that God is now present with us, in us, and working though us – to save others, to heal, to offer wisdom and comfort, grace and forgiveness. We are carriers of His presence – a lively temple (1 Cor. 6:19; 1 Peter 2:5). Collectively, we are a sacred people with whom God dwells. We imitate Jesus – by the enabling Holy Spirit, Christ in us, being Himself through us (Eph. 3:17; Col. 1:27; Gal. 2:20). We are the forerunners of the blessing of God.26 Let’s review. Time with God, in which we are centered in His love, and where we experience His peace, prepares us to be carriers of His presence, God working in us and through us – saving others, healing, offering wisdom, comfort and effecting their reconciliation with God, the end of which is peace. This is our calling.

Psalm 103:8, 13, declares, “The Lord is compassionate and gracious… abounding in love. As a father has compassion on his children, so the Lord has compassion on those who fear [reverence, deeply respect] him.” We get to express, to articulate, to demonstrate, that grace, that compassion, and that love, the very nature of God. If we are silent, the voice of God is silent – not heard through us. Not heard by our friends, but those around us. Our mission is to be a witness to Christ’s resurrection and to the reality of God’s love, His desire to bless. The Holy Spirit does this through us – he blesses others and shows them the love and goodness of God. We are witnesses, the Bible says, and so also is the Holy Spirit (Acts 5:32). We can’t do his part, and he won’t do our part.

Isaiah 61 notes that when the Spirit of the Lord comes upon us, his purpose is to “anoint us” for this work. The presence of the Spirit helps us express God’s grace to others, the good news – the gospel. To break our silence. We are not alone. The Holy Spirit is our partner in this endeavor. He not only helps us with the language we need, but he empowers us, “to heal the brokenhearted.” The idea in Hebrew is that God helps us relate like a medic who binds up a broken limb to protect it from further injury and to allow it to heal. God helps us relate to broken people in a way that does not cause them more pain, and yet it deals with their brokenness in a healing and healthy way.

First, the ministry of peace and reconciliation is good news – that’s basic (Isa. 61:1f). It is the language of love. Then it touches the wounded, the broken-hearted. That requires more sensitivity to the Spirit and the person needing help. Then ministry intensifies. We “proclaim liberty to the captives, and the opening of the prison to those who are bound.” This is the ministry of liberty, of freedom from bondages and addictions. It is a special ministry of the Holy Spirit (Isaiah 61:1). One that God enables us to do.

We are called to “comfort all who mourn, to console those who mourn… to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness… that He [the Lord] might be glorified” (Isa. 61:2-3). We are back again in Eden. This is evangelism – it is more than a presentation. It is a relationship that helps people begin a new life – to find comfort in God, consolation for their losses, beauty out of ashes, joy. It breaks depression and heaviness and puts joy in hearts. It helps them find way back home.

There is more. As anointed agents of peace and reconciliation, we “rebuild the old ruins… raise up the former desolations… [impact whole] ruined cities, the desolations of many generations” (Isa. 61:4). Cities that have been ruined because of family disintegration over multiple generations. “You shall be named,” Isaiah declares, “the priests of the Lord, they shall call you the servants of our God” (Isa. 61:6). We stand, as priests, in the middle, between God and the broken, between God and cities and families in ruin – and God brings healing through us. Can you imagine such a thing? Are we up to this task? Impacting cities? Reversing the generational disintegration of families? God has a robust vision for us, much larger that we have embraced.

Christianity is not a philosophy, nor a religion in the broad sense of that term. It is not a set of theological propositions, a rational matrix to express simply one more worldview. It is more than a mere cluster of ethical principles. And yet, it involves ethics, and it is theologically propositional, manifesting as a distinct world view, and an unparalleled philosophy of life. It is more than traditions, and yet, it respects ancient paths and processes. It is a new way of life. It is the language of theology lived out in manifest ways, beliefs and behaviors. Or to be more distinct, behaviors that manifest beliefs. Believing without behaving our beliefs makes our lives contradictory. Yet to adopt the behaviors, to conform to so-called Christian norms, without being transformed is empty, lifeless. It is not outside-in conformity; it is inside-out transformation. The inside work of God, if authentic, will make its way outside. It will manifest itself in our attitudes and actions.

The earliest Christians were not called Christians. Others used that name derisively. Christians were those “who belonged to the Way” (Acts 9:2). The way was “the Way of God” and Christ (Acts 18:26). They followed the pattern of the life of Jesus (Heb. 2:10; 12:2) who was “the way – the truth and the life” (John 14:6). This was more than theology, more than a set of ethical, behavioral norms. It was a way of life, a way of relating to others, a way of blessing, a way of being filled and led by the Spirit, a way of ministry, a way of seeing God and the world He created.

They lived, dependent on the Holy Spirit, out of a life of prayer. You cannot find a godly autonomous man or woman in the Bible. The modern view of the free, independent, self-directed, self-sufficient human, confident and daring – is not found, not among the godly. Too many Christians fit this profile. They are prayerless and driven by their own egos, earthly goals and desires, too often with God, not at the center of the lives, but only at the margin.

Those are the markers of pride, the root of all sin. This was the toxic offer of the serpent in Genesis 3 – independence, freedom. The Bible, in contrast, puts its spotlight on humans who were dependent on God, who reflected His image, and emulated His character. Sin attempts to forge a life apart from dependence on the Holy Spirit by a life of prayer – and it is, therefore, against true life, divine life. It embraces a slice of spiritual life, becoming a caricature. Soon, it lacks true freedom and no longer experiences God’s love and His shalom. Sin opposes dependence on God. It opposes moral restrictions. It contradicts God’s word. It doubts God’s character as being trustworthy. It warps our perception of God, ourselves, the world, of right and wrong.

It prevents us from knowing the blessed life and living in such a way that we are empowered to bless others.