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Updated: June 8, 2025
The wicket gate first, and then He who keeps that gate will tell us what to do, and where next to go; but any other way out of the City of Destruction but by the wicket gate is sure to land us where it landed Evangelist's quaking and sweating charge.
II. We see in Herod an example of the utter powerlessness of such partial convictions and reformation. I am not going to tell over again the ghastly story of John's death, which no other words than the Evangelist's can tell half so powerfully.
In the ancient times the poets told of this Country of the Young, with its trees bearing fruit and blossom at the one time; its golden apples that gave lasting life; its armies "that go out in good order, ahead of their beautiful king, marching among blue spears scattering their enemies, an army with high looks, rushing, avenging;" before news had come to Ireland, of the Evangelist's vision of the Tree of Life and of the "white horse, and he that sat on him had a bow, and a crown was given to him, and he went forth conquering and to conquer."
The evangelist's call for decisions is often cumbered with that which is misleading or is a positive misstatement of the terms of Salvation; thus the appeal is lost and the whole effort fails.
And, if John's Gospel is a true record, that theory is shivered against this text, which represents Him at the very beginning of His career the time when, according to that other theory, He was full of the usual buoyant and baseless anticipations of a reformer commencing His course as telling Nicodemus, 'Even so must the Son of Man be lifted up. In like manner, in the previous chapter of this same Gospel, we have the significant though enigmatical utterance: 'Destroy this Temple, and in three days I will raise it up'; with the Evangelist's authoritative comment: 'He spake of the Temple of His body. So, from the beginning of His career, the end was clear before Him.
Kanamori, thus describes the great evangelist's temporary retirement from the ministry and its cause: "He began to read upon the most recent German theology, with the result that he was completely swept off his feet by the rationalistic New Theology, Higher Criticism, etc. Since Mr.
No reconciliation is possible here; either Luke or Matthew and Mark must have misplaced these events. So in Matthew xxvii. 9, certain words are said to have been spoken by Jeremiah the prophet. These words are not in Jeremiah; they are in Zechariah xi. 13. It is simply a slip of the Evangelist's memory. So in the record of the inscription on the cross when Jesus was crucified.
All these questions and many others flashed across the Evangelist's mind like angry streaks of lightning across a black cloud. Through the thin canvas he saw in the moonlight half a dozen husky men seize hold of one end of a rope, the other end of which was arranged in a slip-loop.
The evangelist's "amen" was not spoken with his usual unctuous fervor, but very gently and reverently. In spite of his coarse fiber, he could appreciate the nobility behind such a confession as this, and the deeps of stern suffering it sounded. Before the last prayer the pastor paused and looked around.
The other members of the evangelist's party seemed to think so, and advised him to refuse; that it was only a dodge on the young man's part to get up a piece of extra rich entertainment for his friends, who, no doubt, would not be far off. The good man had come down from his stool while these remarks were being addressed to him.
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