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MR. EUGENE ANDERSON,
PRESIDENT
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4®bi
JESUS AS A PREACHER
(Continued from Page Two.)
crowd was a thoroughly representa
tive one, most being ministers or rep
resentative men of the churches. It
was a great opportunity because of
the atmosphere of criticism against
the vital doctrine of the resurrection.
Richard Fuller, that matchless orator
of his day, paced the floor of his
room, as I have heard Dr. Thos. E.
Skinner, the pastor of the church, say.
He paced the floor of his room for
three hours, sometimes rattling the
door-knob and asking Dr. Skinner if it
were not time to preach. His heart
was beating and throbbing like the
heart of a race horse, until he had to
actually hold him back from entering
the pulpit. When the time finally
came, he walked out and forgot to an
nounce the hymns. He was so lost in
his theme that he plunged into his
text immediately. He used for his
text the story of the resurrection of
Lazarus. I have heard hundreds of
men —old men, who were present at
that time —describe that scene; how,
when Richard Fuller finished, he was
half-way down the center aisle of the
church, feeling about with his eyes
shut, picturing Lazarus as he first be
gan to come from the grave, and then
as he arose and stood upon his feet
and looked again out upon the world
that he had so recently left. I sup
pose, in all the history of the South,
no greater sermon was ever preached
than that. It almost forever settled
the question that was uppermost at
that time concerning the resurrection
of the dead. What was the explana
tion of it? A great occasion, a great
theme, a great and mighty personality
in the person of the speaker.
Jesus, as a man, had this; He had
a great occasion. At the time when
Jesus came and entered upon His pub
lic ministry the world was at its low
est state of life. For four hundred
years there hadn’t been a voice in all
Israel to prophesy; not a prophet’s
foot had been heard to tramp the
roads in four hundred years, much
less a voice of prophecy uttered;
immorality, sin, graft and greed
stalked up and down the land. Half
the population was in slavery, in ab
ject slavery; men were avaricious;
they would take their money and dig
holes in the ground or hew out caves
in the rock and deposit it in them and
hide it away lest they would be
robbed. Hunger to the point of
starvation in the midst of plenty was
a common thing when Jesus came and
began to speak. This was the occa
sion that faced Jesus as He started
out that day upon His ministry.
What of religion? The most cor
rupt men at that time were the
priests. Read Malachi if you want a
picture of the priests of that time, and
such a black and disgraceful picture
it is! Religion was only for the privi
leged class, and to it the masses of
the people were not invited; it was
not for them. Men and women prayed
in the markets in the same spirit that
they would handle cattle. Favor was
bought and sold and trafficked in.
That is the occasion Jesus faced.
Could a reformer want a greater
occasion? Could a pure man want a
better opportunity to call forth from
him every vestige of his power than
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that which He confronted on the day
when He stepped upon the stage of
life?
He likewise had a great theme.
What was His theme? Come back
into the prophecy of Isaiah and follow
the trend of the prophet’s teaching,
and you will get from him the theme
of our Lord. In the context of our
text we find Jesus Himself quoting
this same prophecy. Isaiah, himself a
few years ahead of his time with his
prophetic vision, found himself stand
ing in the presence of Jesus of Naza
reth; and he walks with Him and
listens to His words and talks with
Him, breathing His atmosphere, and
then he flings to the people of his
time the theme of the Son of God.
What is it? He can best tell it him
self: “The Spirit of the Lord God is
upon me, because the Lord hath
anointed me to preach.”
That is His theme. Put together,
now, His theme and the occasion, the
occasion one of moral chaos and
blackness, the theme one of liberty for
the captive, food for the hungry, a
Gospel for the sinner, hope for the
hopeless, light for darkness, and you
have the occasion and the theme to
make up a mighty preacher and a
mighty reformer.
He also had the third requirement, a
great personality. We come now to
consider His great and matchless per
sonality. What is His personality? I
am sorry that I can not answer that
question. I have tried during these
past days of study; I have delved into
it, and have come out of it empty of
words sufficient to explain it. That
personality, so attractive, and yet so
mystical and inspiring. My brethren,
we can analyze His occasion, we can
analyze His theme, we can analyze
His character, but where is the man
that can analyze His personality? As
a public speaker, He resorted, to none
of the tricks of the orator. He was
not an actor. So far as we know, He
never used a gesture. I would not say
anything against gestures and acting
when it is natural. I think it is a
great gift, and God holds us responsi
ble for it, if we can speak with mo
tions as well as lips; but Jesus re
sorted not to that. Most of His ser
mons were preached while He sat be
fore the people. That great and won
derful sermon, a sermon without any
equal, is that Sermon .on the Mount;
and it was delivered as Jesus sat on
the mountain and merely talked to the
people. His sermons may be called
nothing more nor less than talks; and
yet, see their power. He was not a
rhetorician. You take all that Jesus
ever said in the four Gospels, and
study it, and you will be amazed to
see how little of the rhetorician Jesus
was. He used no rounded paragraphs
and eloquent flights; He simply dealt
with the simplest and most common
place things. He was no logician. I
have already, on a former occasion,
called your attention to this, and I
have quoted to you the words of
George R. Wendling in his great lec
ture on “The Man of Galilee,” who
said, after a careful and thorough
study of the life of Christ as revealed
in the Gospels for years and years in
preparation of this lecture: “I am
forced to say that there is not enough
of constructive logic in all the Gospels
to make one logical syllogism.” Most
all that Jesus said was in a sense dis
connected. No regular thread ran
through His addresses. He reserved
for Himself the right to be led in this
and that direction, in keeping with
the thought and need of the crowd as
they surged, endeavoring to fling out
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to each of them enough of truth to
convict them of sin and win them to
Himself. He never discussed the
questions of the day, a thing so com
mon with popular speakers of the
present time. The nearest He ever
came to it was when, once, His ene
mies came to entrap Him with that
question, “Do you give tribute to
Caesar?” and He said: “Whose image
and superscription is this on the
coin?” When they answered “Cae
sar’s,” He answered their original
question: “Render unto Caesar the
things that are Caesar’s, and unto God
the things that are God’s.”
He never played upon the prejudice
and passions of His hearers. He used
the simplest and most commonplace
illustrations to set forth His deepest
teaching. It is the rarest thing in the
study of the words of Jesus to find
any reference to classical literature,
and yet He knew all classical litera
ture and was familiar with every
phase and form of philosophic
thought; and yet He never resorted to
them. His methods were direct and
His illustrations were the most com
monplace things, such as flowers and
birds, seed time and harvest, lamp
and candle-stick, meal and leaven, hen
and chickens, eggs and serpents,
sheep and goats, dogs and swine, wind
and rain. And yet this Preacher held
His audience with the mightiest grip
