This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “What is the Gospel?” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, June 28, 1998.

This evening we begin our scripture reading in Isaiah, chapter 35. We are beginning with the first verse. Let us give our undivided attention to God’s holy word. The wilderness and the desert will be glad, and the Arabah will rejoice and blossom. Like the crocus, it will blossom abundantly and rejoice with joy and shout with gladness. The glory of Lebanon will be given to it, the majesty of Carmel and Sharon. They will see the glory of the Lord, the majesty of our God. Encourage the exhausted and strengthen the feeble. Say to those with anxious hearts, take courage; do not fear, for behold, your God will come with vengeance, the recompense of God will come, and he will save you.

Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped. Then the lame will leap like a deer, and the tongue of the mute will shout for joy. Waters will break forth in the wilderness, and streams in the Arabah. The scorched land will become a pool, and the thirsty ground will spring with water. In the haunt of jackals, its resting place, grass will become weeds and rushes. A highway will be there, a roadway, and it will be called the highway of holiness. The unclean will not travel on it. But it will be for those who walk on it, and fools will not wander on it. No lion will be there, nor will any vicious beast go up on it. These will not be found there, but the redeemed will walk there, and the ransomed of the Lord will return and come with joyful shouting to Zion, with everlasting joy upon their heads. They will find gladness and joy, and sorrow and sighing will flee away.

Then, turning to Isaiah 61, beginning with verse 1, the Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the afflicted. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners, to proclaim the favorable year of the Lord and the day of vengeance of our God, to comfort all who mourn, to grant those who mourn in Zion, giving them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a spirit of fainting, so they will be called the planting of the Lord, the adornment of the Lord, that he may be glorified.

Finally, turning to Matthew’s Gospel, chapter 11, we begin at verse 2. Now, when John, while in prison, heard of the works of Christ, he sent word by his disciples and said to him, “Are you the one who is to come, or shall we look for someone else?” Jesus answered and said to them, “Go and report to John what you see and hear. The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is the one who is not offended by me.”

Pray together now. If we have confessed, O God, that we love you, has that love not manifested itself in our love for your word? What is your word, O God, that word from you which comes forth from heaven? It is the word that is above all the words of men.

And Lord, we have received Your word gladly and we treasure it. We know, O Lord, that in the midst of this word You have given, there is the gospel. We pray, Father, that we would hear Your word and respect Your gospel, being those who have been benefited immeasurably by that good word. Tonight, encourage us, our God, and may we be blessed as Your children, because, O God, we have received Your word and live by it. May we give our full attention to it, and may our devotion be evident even as we go from this place. We pray it in Jesus’ name, in the name of the One who is the Living Word. Amen.

I have been reminded recently, and repeatedly, just how important it is to maintain a clear understanding when it comes to the gospel. Certain matters in the most recent General Assembly of the OPC reminded me of the necessity, binding us, binding the Church of Jesus Christ along these very lines. I will not go into all the details with you this evening, but there is a controversy developing in the Gettysburg area regarding the Orthodox Presbyterian Church in that town. A controversy, as some conclude, one that centers on the content and meaning of the gospel itself. Nothing could be more important.

But I am also reminded of this matter of the gospel, its centrality, its importance, and the necessity that there is for us to keep a clear mind and a clear understanding with regard to it, because during the course of the assembly there was an attempt by the assembly to honor a man who, it seems to me, has always had great difficulty distinguishing between the gospel and what God has done for us, what this individual has accomplished, and what statistics he is able to present. But further along these lines, I have been reading Ross again. You may be surprised by that comment, asking, well, when did you stop?

But I have been reading Ross again, and I have been reading his sermons, and especially his great sermon on Luke 19:10, included in the volume Grace and Glory. And that sermon has pressed on me this matter once more—the matter concerning the gospel, its content, its meaning, and the necessity that is before us, knowing that we must have a clear understanding when it comes to the gospel.

You will recall that that verse says, “For the Son of Man came to seek and to save that which was lost.” How masterfully Ross draws from this passage the supernatural nature of the gospel, and what we would call the Reformed content of the gospel, drawing out of it the message concerning the sovereignty of our God and the sovereignty of our Savior in accepting salvation for the lost. But further, masterfully and persuasively, Ross presses home the point that Jesus in this passage is not speaking about a peripheral aspect of his ministry, but instead that which stands central to his consciousness in fulfilling his mission. Seeking and saving the lost, then, is essential to Jesus just as is his identity as the Son of Man. Of course, much of the power of Ross’s sermon is the conviction we as the Church of Christ are to cultivate, namely, that seeking and saving the lost is as essential to the Church as our identity as the body of Christ.

We cannot, therefore, surrender the evangelistic burden that belongs to the Church of Jesus Christ without denying our identity. This is not to say that our evangelistic responsibility is an end in itself. Rather, our evangelistic responsibility has as its proper end, as Ross reminds us, the worship and glory of God in an eternal state of uninterrupted fellowship in heaven. Nevertheless, the presentation of the gospel, its proclamation and extension, is without question indispensable to our identity as the Church.

But this having been established, and you might even say this is quite commonplace in our understanding of what the Church is all about, we accept this. What then is the Gospel specifically? What should we be proclaiming, extending, recognizing as indispensable to our identity, the means useful in the interest of God’s worship and glory, and that eternal fellowship with Him in heaven?

In answering this question, what is the Gospel, let me begin by citing another Princeton scholar, J. Gresham Machen. In 1927, he responded particularly to this question as a result of a survey a Presbyterian minister had conducted within his own congregation. It seems that the majority within this particular church, and the minister himself, believed the Gospel to be a message about personal experiences and obligations. They thought the Gospel was about directions in life and worthy ideals, together with the personal feelings of those who identify with these directions and ideals. Machen could hardly contain himself. He said the Gospel is the good news about what Jesus did in His death and resurrection. Christianity depends, Machen went on, upon the Gospel as the proclamation of what Jesus has accomplished.

It is not about my ideals, it is not about my feelings, it is not even about my response. It is partly about what I have done, but it is primarily about what Jesus has done. Now, it might seem that Nietzsche may have emphasized the news aspect of the Good News, without adequately accounting for what is so good about the Good News. This was, by many accounts, the case from ancient times. However, lest the charge also be laid at my doorstep, I want it clearly understood that I believe that what makes the news of the Gospel good is as essential to the Gospel as the news itself.

Jesus, in his exchange with the disciples of John the Baptist in Matthew 11, where in verse 5 he speaks about the gospel to the poor, establishes our point. You will remember that prior to this exchange, John the Baptist had no difficulty recognizing Jesus as the Promised One. He had asked Jesus at the Jordan, “I have need of baptism from you, and do you come to me?” And then, after he had proceeded to baptize Jesus, what confirmation followed for him? The descent of the Spirit, like a dove, and the voice of the Father from heaven: “This is my Son, in whom I am well pleased.” In evidence that John grasped what was happening, we are told that he testified to his disciples when Jesus came out of the Judean wilderness. A few months later, as Jesus’ disciples carried on their own ministry of baptism, John was questioned by those still with him. They were concerned that Jesus’ growing popularity might end their ministry and diminish their teacher’s influence. But John continued to see things clearly. He said, “He must increase, but I must decrease. I am only a friend of the bridegroom. My joy is that the bridegroom’s voice is now heard.” For he who comes from above is above all. And then, as the Spirit empowered John and gave him a voice as mature as any ever heard in the history of salvation, he said, “The Father loves the Son and has given all things into his hand. He who believes in the Son has eternal life, but he who does not obey the Son shall not see life, but the wrath of God remains on him.” It is undeniable, then, that John the Baptist recognized Jesus to be the Promised One.

In fact, it is difficult to imagine any more mature recognition by anyone, even by the apostles who would come later. But then, before the next year had run its course, John was arrested by Herod Antipas, one of Herod the Great’s sons, for condemning Herod Antipas’ marriage to his brother Philip’s wife. While John was in prison, he received reports about Jesus’ ministry. Over the months of his imprisonment, his uneasiness increased.

For he heard nothing in these reports, presumably from his disciples, about Jesus condemning Herod. He had made clear that Jesus had confronted Herod, his power, and his adulterous relationship. But as the reports came to him from the field about Jesus’ ministry, he heard nothing about Jesus condemning Herod. More importantly, he heard nothing about the Spirit coming with power and with fire. The Spirit was to come with power, and especially with fire, since in John’s understanding, and in accordance with the prophecies he had proclaimed, the Messiah was to baptize with the Spirit and with fire. And John heard nothing about the tree being cut down at the root, the chaff being separated from the wheat, and the chaff being burned with unquenchable fire. He heard nothing about that.

Still, while in that cell, the impressions of those days at the Jordan linger. The power of the revelation he had received continues. How could he have been wrong? Surely the Messiah brings recompense, does he not? He brings vengeance and judgment. He brings wrath upon a wicked Israel and a wicked world. Surely, because of the ministry of the Messiah, because of his appearance, because of his coming, the morally wicked will be removed and the indifferent will be judged. Surely, by his appearance, the nations themselves, in their entirety, will be judged. And only those, only those prepared for this judgment through baptism and faith in the Messiah, will pass through the fire into the rich blessings of God’s eternal kingdom.

That is how John sees things. So then, as John sends his delegation to Jesus in Matthew 11, he is sitting in prison wondering, where is the fire? Where is the judgment? Asking of Jesus, through his disciples, are you the one, or are we to be looking for someone else? Jesus’ response to John and John’s question to Jesus in this situation will provide opportunity for the clarification of the gospel and its good news. Jesus says, go tell John the things you see and hear. But you will notice here in this passage, Matthew 11, that Jesus is not content to leave John’s disciples on their own to interpret what they have seen and heard.

Even though they have ears and eyes, Jesus tells them now what they have been seeing and hearing. He goes on to tell them about these things and to explain it to them. The words that he chooses to set before them are familiar to them. They are recognized by all who love the promises from the prophets about the great day of redemption that would come when God would bring things to a culmination.

Jesus, in his remarks here, virtually weaves together two texts: Isaiah 35, verse 5 and following, and Isaiah 61, verse 1. But in weaving together these texts, which we have read this evening and which you have open before you, Jesus does two significant things. It is important for you to take note of what he does to these texts in order to make his point clear. In order to expand upon the content and significance of the gospel, as he did for John’s disciples and for John himself, Jesus adds two categories not mentioned by Isaiah in the lists found in Isaiah 35 and 61. These two categories are the cleansing of lepers and the raising of the dead. These are additions to what is found in Isaiah 35 and Isaiah 61.

By adding these categories, Jesus demonstrates his sovereignty over the world, over the world that has come to Isaiah. He is above that world. He will add to it in keeping with his identity. But by including these categories in the lists from Isaiah, Jesus also draws special attention to them. Through these additions, he heightens the sense of blessing belonging to God’s marvelous visitation in sending his Son to us. He will heighten the sense of blessing belonging to God’s marvelous visitation in sending his Son to us.

Leprosy was removed not only from the body, but also from the moral uncleanness and depravity that the disease symbolized. He will lead you, through the inclusion of the category of leprosy, to consider the moral dimensions that lie beneath the surface of the disease itself. He will lead you to a new level. What do you think? The greatest blessing we desire for a leper is the removal of the disease. Do you believe that? If you do, you are mistaken. Is that the way you approach religion? Is that the way you approach Christianity? Is that the way you approach the gospel? The greatest blessing that could come to me would be if my physical ailment were removed. That would be the greatest blessing, would it not?

That is wrong. Our physical ailments are secondary in a fundamental sense. You are being led to something higher, something more profound, something more important. I cannot imagine anything more important than my dog. Listen to yourself. Listen to yourself. Well, I know that you do not truly believe that.

In the ministry of Jesus, leprosy was removed not only from the body, but also from the moral uncleanness and the depravity that the disease symbolized. Are you with me? Do you see it?

We also mentioned the raising of the dead, an added category in Jesus’ ministry. Now, death is defeated, in his understanding, in himself, through resurrection, not merely in the sense of death’s tragedy, but in the sense of its most fundamental cause. Do you think that physical death is the most tragic thing that can happen to you? I will repeat it. It is polyphony tonight. If you do, you are mistaken. Do you think that physical death is the worst thing that could happen to you?

And what do you think of the categories that Jesus sets before you here? A leper cleansed is now walking around cleansed, yet still faces the possibility of being infected again. A Lazarus raised from the dead after four days is still subject to death once more. You see, if you stop short and focus only on these temporary remedies, you become confused about the true nature and purpose of the gospel. And in light of heaven, such a perspective begins to appear foolish.

Thus, the blessings belonging to God’s marvelous visitation are even more glorious than had been imagined, or even more glorious than what had been imagined, shall we say, by Isaiah. But secondly, Jesus is now providing his explanation, his exposition, his commentary.

In supplying all of this to John through John’s disciples, he refers to Isaiah 35. He picks up his citation of Isaiah 35 precisely at the point where the prophecy ceases to mention God’s vengeance and recompense. Precisely at that point. I will repeat that.

Jesus, in providing explanation to John through his disciples, picks up his citation or reference to Isaiah 35 precisely at the point where the prophecy ceases its mention of God’s vengeance and reckoning. Isaiah 35 says, “Say to those who have a fearful heart, ‘Be strong; do not fear. Your God will come with vengeance, even God with a recompense, and he will come and save you.'” Verse 5 then says, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.” Now, we might not notice this difference had Jesus not gone on to cite Isaiah 61, verse 1, in such a way as to end before the mention of vengeance in verse 2. The fact that Jesus picks up Isaiah 35, where mention of vengeance ends, and concludes his reference to Isaiah 61, where mention of vengeance begins, does not mean that Jesus has, in the manner of modern liberal thought, abandoned his belief in God’s judgment.

There is absolutely no indication that Jesus denied in any sense the doctrine of divine judgment. But by avoiding mention of it in this context, in response to John, Jesus is calling attention to the way in which the kingdom of heaven has arrived through his administration. Although he expressed maturity on occasion, he taught that judgment precedes blessing. John believed that judgment precedes blessing. Jesus does not correct John. So revolutionary, so remarkable is the nature of the gospel, so incredible is the administration of that gospel and the kingdom over which I am set as Lord.

So marvelous is it—not judgment before blessing, but blessing before judgment. And if it is any other way, no one will be blessed. Not even John, who at this moment is wavering in his faith. Here is the power of it, you see. Not judgment, then blessing, but as Jesus now makes clear to John, blessing is revealed in all that He is doing. Blessing, even grace. Grace before judgment. It must be this way. You must recognize the nature of this blessing if you are to understand what is so good about the Good News.

What is so good about the Good News is that Jesus died for my sins, and my conscience is now clear. Jesus has come and has helped me with my guilty conscience, with my feelings of guilt, and has enabled me to endure. That is what is good about the Good News.

I can now face life. I can manage my daily routine. I can carry on. Oh, it gets worse, friends. It gets far worse than that. What is so good about the Good News is that now, because Christ has died, He has removed every obstacle to my well-being. Why, I might even expect from Him an improved golf score. The particular nature of this blessing is being revealed before you through Jesus’ teaching and His explanation of the kingdom of His blood. Nothing less is at stake than eternal, heavenly blessing.

The unfortunate thing is that in the preaching of the gospel today, Heaven has become merely rhetorical. There is absolutely no substance to it. Preachers invoke it when they visit people in the hospital and when they preach funeral sermons. But Heaven has been drained of all its meaning. It has become purely rhetorical.

Because we all know what the important things are, do we not? Good health and money. It is evident, is it not? It is clear. This is the message, the essence that we have seen in it, which explains the content of the gospel that Jesus mentions in the fifth verse of the eleventh chapter. Here is the good news.

Not only the news that God’s kingdom has come, but the exceedingly good news that the marvels and wonders of glory are now being communicated to you. These marvels and wonders of glory are not reserved for a time beyond judgment, but are available in and through Jesus Christ because of his ministry and because of what he has accomplished. Most remarkably, as Jesus’ ministry demonstrates, these marvels and wonders are brought to us by our God through his Son, and particularly through his Son’s endurance of judgment. Jesus Christ secures the blessings of glory through his own death for our sins and for our uncleanness. He secures the blessings of glory through his resurrection and by securing for us an endless life with and in God.

What a gospel. What good news. The day for the fulfillment of God’s promise has come. Adequate provision for my sin has been made. Eternal blessing, eternal life itself, the very substance of that life, has been given to me. In light of this, why would I want to listen to a man who is confused and does not know the difference between what God has done for him and what he has accomplished by his own efforts, striving to display his achievements before an admiring public? For me and my house, I will take the gospel. Let us pray. O God, may we be appreciative of the instruction from our Savior. The instruction he gives John is not meant merely for John, but for us as well. May we profit greatly from it, O God, even as we begin to understand, if we have not already, what is so good about the Good News. O Lord, may our hearts rejoice that we have become recipients by grace of those things from eternal rest.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.