A MERRY CHRISTMAS – Charles Spurgeon
A Merry Christmas
Introduction
“And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned and cursed God in their hearts. Thus did Job continually.” Job 1:4-5.
Job was an exceedingly happy man before his great trial. He was as much blessed in the fruit of his body as in his basket and his store. Our text gives us a very pleasing picture of Job’s family. He was a happy man to have had so many children all comfortably settled in life; for you will perceive that they all had houses; they had left his roof, they had all established themselves, and had so prospered in the world that there was not one of them who had not enough of the world’s goods to entertain all the rest. So it seemed as if Job’s prosperity in his business had attended his children in the different places where they had settled. To add to his comfort, they were an undivided family—not like Abraham’s household, where there was an Ishmael who mocked Isaac; nor like Isaac’s household, where there was an Esau and a Jacob who sought to supplant him; nor like Jacob’s household, where there was a Joseph, and all the rest of his brothers were envious and jealous of him; nor like David’s household, where there was perpetual strife and bickering between one and another. Job’s descendants were a large tribe, but they were all united and knit together in bonds of perfect happiness; and moreover, they seem to have had a great desire to preserve their unity as a family.
Job’s Family Unity and Prosperity
Perhaps Job and his family were the only ones who feared God in the neighborhood; they wished, therefore, to keep themselves together as a little flock of sheep in the midst of wolves, as a cluster of stars in the midst of thick darkness; and what a brilliant constellation they were—all of them shining forth and proclaiming the truth of God! I say it was their desire not only to enjoy pleasantness and peace, but to maintain it; for I think that these annual meetings at the different houses were intended to knit them together, so that if any little strife had arisen, as soon as they met at the next brother’s house, all might be settled, and the whole host might go on again, shoulder to shoulder, and foot to foot—as one army of soldiers for God.
I think Job must have been a right happy man. I do not know that he always went to their feasts; perhaps the soberness of age might have disqualified him for joining in their youthful enjoyments; but I am sure he commended their feasting; I am quite certain he did not condemn it. If he had condemned it, he would never have offered sacrifice to God, lest they should have sinned, but he would have told them at once it was a sinful thing, and that he could give no countenance to it. I think I see the happy group, so happy and holy that surely if David had been there, he would have said, “Behold how good and pleasant a thing it is for brethren to dwell together in unity.”
Job’s Holiness and Vigilance Over His Family
Job was a godly man and so godly that unlike Eli, he brought up his household in the fear of God, and he was not only quick to observe any known sin, but was exceedingly jealous over his children, lest secretly and inadvertently in their hearts—while they were at their loaded tables—they might have said or thought anything which might be termed blaspheming God! He, therefore, as soon as the feasting was over, called them all together and then, as a preacher, told them of the danger to which they were exposed, and as a priest (for every patriarch before the law, was a priest), he offered burnt sacrifices lest any sin should by any possibility remain upon his sons and daughters.
A Model for Parents
I pray that now we may have divine grace to listen to it; and may what we shall now hear abide with us during the coming week, when some of you shall meet together in your own houses! May God grant that our parents, or we, if we are parents, may be like Job, and when the feasting is over, may there come the sacrifice and the prayer, lest we should have sinned and blasphemed God in our hearts! I shall divide my sermon thus: First, the text, and that is festive, so we will ring in a merry bell. Secondly, that which is in the text, and that is instructive, so we will ring the sermon bell. And, thirdly, that which follows the text, and that is afflictive, so we will ring the funeral bell.
I. The Festive Nature of the Text
First, then, the text itself, and that is festive—let us therefore, ring the merry bell. I think I hear distinctly three notes in its merry peal. First, the text gives a license; secondly, it suggests a caution; and thirdly, it provides a remedy.
The License Given in the Text
- First, the text gives a license. Now, you souls who would deny to your fellow men all sorts of mirth, come and listen to the merry bell of this text while it gives a license, especially to the righteous—a license that they meet together in their houses, and eat and drink and praise their God. In Cromwell’s days, the Puritans thought it an ungodly thing for men to keep Christmas. They, therefore, tried to put it down, and the common crier went through the street announcing that Christmas was henceforth no more to be kept, it being a Popish, if not a heathen ceremony! Now, you do not suppose that after the crier had made the proclamation, any living Englishman took any notice of it! At least, I can scarcely imagine that any did, except to laugh at it; for it is idle thus to strain at gnats and stagger under a feather! Albeit that we do not keep the feast as Papists—nor even as a commemorative festival—yet, there is something in old associations that makes us like the day in which a man may shake off the cares of business, and disport himself with his little ones. God forbid I should be such a Puritan, as to proclaim the annihilation of any day of rest which falls to the lot of the laboring man!
Feasting in the Right Context
I wish there were a half-a-dozen holidays in the year. I wish there were more opportunities for the poor to rest. Though I would not have as many saint’s days as there are in Roman Catholic countries—yet, if we had but one or two more days in which the poor man’s household, and the rich man’s family might meet together—it might, perhaps, be better for us. However, I am quite certain that all the preaching in the world will not put Christmas down—you will meet next Tuesday, and you will feast, and you will rejoice, and each of you, as God has given you substance, will endeavor to make your household glad! Now, instead of telling you that this is all wrong, I think the merry bell of my text gives you a license to do so.
The Righteous Celebration of Feasting
Let us think a minute. Feasting is not a wrong thing, or otherwise Job would have forbidden it to his children; he would have talked to them seriously, and admonished them that this was an ungodly and wicked custom to meet together in their houses. But, instead of this, Job only feared lest a wrong thing should be made out of a right thing, and offered sacrifices to remove their iniquity; but he did by no means condemn it. Would any of you ask a blessing upon your children’s attendance at the theater? Could you say, when they had been in such a place, “It may be they have sinned?” No, you would only talk thus of a right thing.
The Right Setting for Feasting
I think I can prove to you that this was a good thing, for first you will notice they met in good houses; they did not go to an ale house to feast; they had no need to enter the tavern; but they met in their own houses—houses where prayer and praise were made. How much better for the working man to spend his money on his family, than upon liquor sellers! And then it was in good company. They did not scrape together all the ruffians of the place to feast with them; but they kept to their own kith and kin; and feasting is good when good men feast—especially when they spare for the poor—as no doubt Job’s children did, or else they were quite unworthy of their generous ancestor.
Feasting with Good Intentions
They feasted in good houses, and in good company. And they observed during their feasting, good behavior. Job never heard of a wrong expression they had used; no one ever told him that they had become riotous, or that they had uttered one wrong word, or else Job could not have said, “It may be,” but he would have said, “It is so.” He must be a good son of whom a father could say, “It may be he has erred.” All that he had was a fear lest secretly they might have done wrong; but it appears that openly their feasting had been such that even the busy tongue of scandal could not find fault with them!
Feasting for Family Unity
And besides, their feasting was a good thing, because it had a good intent; it was for amity, for cheerfulness, and family union. It was that they might be bound together as a bundle of rods—strong and unbroken—that they might be as a strongly intertwined cord, interwoven by these their family greetings and meetings. Now, I say that if in their case the thing was not wrong—and I think I have proved in four respects that it was right—it was in good houses, in good company, with good behavior, and for a good purpose—the text gives a license for us to do the same, and to meet in our houses, in the company of our kith and kin, provided we feast after a good sort, and do it with the good intent of knitting our hearts, the one towards the other.
II. The Caution in the Text
- But now the same merry bell suggests a caution. Job said—“It may be.” They were good sons. Good, godly young men, I am sure, or else Job would not have said, “It may be.” But “It may be,” he said, “it may be that my sons have sinned, and cursed God in their hearts.” Or, as some translate it, “have blessed God too little in their hearts.” They may not have been grateful enough for their prosperity, and for the enjoyments which God had given them. “It may be.” Well, listen, brothers and sisters, “It may be,” too, that you and I may sin, and blaspheme God in our hearts, and be as Job’s sons may have been—too little thankful—if, though they were true men and true women, though they all had a Job for their father, and though their feasting was in their own houses, and after a right sort and a commendable sort, yet there was a “may be” that there might be sin.
The Reality of Sin in Festivities
Am I too careful when I say, brothers and sisters, “It may be”? It may be that in our happiest gathering of our family together, it may be that we shall sin? I think we could not prefer ourselves before the sons and daughters of Job—that were self-righteousness, indeed—we are surely not proud enough to think ourselves better than the sons of that “perfect and upright” man “who feared God and eschewed evil.” I think I am not too severe and too strict, when I say, “It may be; “it” may be; look to it—take heed—be careful, be on your watch tower.
The Need for Vigilance and Guarding Against Temptation
Let me give you some reasons and arguments why this caution is not unnecessary. And first, remember there is no place free from sin! You may set bounds about this mount, but the beast will touch the mountain. You may endeavor as much as you will to keep out Satan, but wherever there were two met together, Satan was ever the third. There was never a company met, but the Evil One somewhere intruded! Does he not come into your business? Do you not find him entering into your very closet? Yes, and the very table of the Lord—has not Satan sat there and tempted Judas? Yes, and tempted you, too? How, then, can you hope that when your family are met together, Satan shall not be there?
III. The Remedy for Sin in the Text
But, then, in the third place, having given a license and suggested a caution, the merry bell provides a remedy. “It may be”—it may be we have done wrong. What then? Here is a remedy to be used by parents, and heads of families, and by ourselves. Job sent for his sons as a father; he sanctified them as a preacher; he sacrificed for them as a priest; by all which I understand, he first bade them come together, and then he sanctified them—that is, he first spoke to them—commended them for the excellent and admirable manner in which they had met together; told them how pleased he was to see their love, their union.
Sanctification through Prayer and Sacrifice
But then he said, “It may be, my sons, you are like your father—there is some sin in you, and it may be you have sinned. Come, let us repent together.” And so, being, as I believe, all godly persons, they sat down and thought over their ways. Then no doubt the good old man bade them kneel down while he prayed with them. And then he expressed his faith in the great coming Mediator and so, though one man’s faith cannot prevail for another, yet the faith of the father helped to quicken the faith of the sons! The prayer of the father was the means of drawing forth the prayer of the sons, and so the family was sanctified.
Offering the Sacrifice for Sin
Then after that, he would say, “There is no putting away of sin, except by the shedding of blood. So they fetched the bullocks, a bullock for every son, and for every daughter; the old patriarch slew the victims, and laid them on the altar, and as the smoke ascended—they all thought, if they had sinned against God, yet by His grace, the bloodshed, and the victim offered could, as the type of Christ, take away their sin.
Conclusion
I think I see the good old man after the sacrifice was all complete—“Now, my children,” he says, “return to your homes. If you have sinned, your sin is put away; if you have transgressed, the atonement made has cancelled your transgression; you may go to your habitations, and take a father’s blessing with you.” Call to your recollection that Job is said to have seen to his sacred work “early in the morning.” It is evil lying in bed when we have sin on our conscience. He that has a sin unforgiven should never travel slowly to the cross but run to it!
So Job would sleep in the morning not an hour till he had seen his sons and his daughters sanctified, and the sacrifice made. Mark well, that “He offered according to the number of his sons.” He did not leave out one! If he prayed for the eldest, he prayed for the youngest, too— and if he made supplication for the sons, he did not forget the daughters! Ah, parents, never forget any of your children—carry them all before God—let them all be consecrated to Him, and let your earnest prayers go up for them all—from your Reuben down to your Benjamin. Leave not one of them out, but pray God to grant that they may all be bound up together in the bundle of life.
And notice once again, “So did Job continually.” As often as they visited, so often was there the sacrifice. I suppose they had 10 feasts in the year; and it is supposed by the old commentators that they assembled on their birthdays. They were not always feasting—that were sinful. In fact, that was the sin of the old world, for which God drowned it. “They ate and they drank, they married and they were given in marriage,” all which things are right enough in themselves. But if we are wholly immersed in them, always eating, always drinking, always feasting, then they become sins, and indeed, at all times they become sin, unless, like Job’s feasts, they are sanctified by the Word of God and prayer.
If our meetings are thus sanctified, we can in everything give thanks. Then “He that eats, eats to the Lord, and gives God thanks.” And being accepted in our thankfulness, the eating is to God’s glory! I say, then, my dear friends, that Job did this continually, which teaches to the parent his duty of continually pleading for his sons and daughters. The aim of my remarks is just this—you will, most of you, meet together next Tuesday and keep the household feast. I beg you to imitate Job on Wednesday morning and make it your special and peculiar business to call your children together, and sanctify them by prayer, and by pleading the precious sacrifice of Christ Jesus. So “it may be” there has been sin; but there will be no “may be” as to the putting away of the sin, for pleading with prayer, and laying hold on the sacrifice by faith, you shall stand accepted still—both you and your households!
Even Our Common Actions Are Sharp Tools
There is nothing in this world that can foster a Christian’s piety, but everything that can destroy it. How anxious should we be, then, to look up—to look up to God—that He may keep us! Let your prayer be, “Hold me up, and I shall be safe.” Let your daily cry be, especially you young Christians, yes, and you old Christians too, “Lord, keep me! Keep my heart, I pray You, for out of it are the issues of my life.” Do not expose yourselves unnecessarily, but if called to exposure, if you have to go where the darts are flying, never go abroad without your shield! For if once the devil catches you abroad, and your shield is at home, then he will say, “Now is my time!” And he will send an arrow which may rattle between the joints of your harness, and you may fall down wounded, even though you cannot be slain. The Lord grant, then, that this sermon bell of my text may ring in your ears during the next week; and as long as you live, may you hear it saying to you, “Be careful; be watchful; be vigilant; danger may be in an hour when all seems secure to you.” Inspect the vessel, see to her keel; look to the sails; look to the rudder bands; watch every part of the ship, for the storm may be coming though the calm rules at present, and the rocks may be ahead though the breakers roll not, and the quicksand may underlie your keel, though you think all is well. God help you then, Christian, to watch unto prayer! What we say unto you, we say unto all—WATCH!
III. The Afflictive Part of the Text: Ringing the Funeral Bell
But now what follows the text—and that is afflictive—and here let us ring the FUNERAL BELL. What follows the text? Why, hear this: “Your sons and your daughters were eating and drinking wine in their eldest brother’s house; and behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead, and I only am escaped alone to tell you.”
The Fragility of Life
Between the table and the coffin, there is but a step; between the feast and the funeral, there may be but a day; and the very bell that rings the marriage peal tolls the funeral knell! Here is a death’s head for you to put on your table. The old Egyptians set a corpse among the guests—that all might know that they must die. I set the bodies of Job’s sons and daughters at your table—to make you think that you will die! Our very eating is the grave of God’s mercies, and should remind us of our own graves. What do we do when we eat but patch the old tenement, put fresh plaster on the dilapidated and naked rafters? So, then, we should remember that the time will come when we can no more do this, but when the tenement itself shall be shaken and be blown down.
Reflection on Mortality
Sinner! Let no joy cross your face till death and you are friends. Saint! Let no joy be in your heart either, till you can say, “Welcome, death; I gladly go with you.” Do nothing that you would not willingly die doing! Be found in no position in which you would be unwilling to stand forever. Be you today what you would wish to be in eternity; and so live and so act and so sit at the table that if the wind should come and smite the four corners of the house, and you should die, yet you fall asleep at one feast, to wake up at another feast where there would be no, “may be,” about sin, but where you should eat bread in the kingdom of God and drink the new wine of which Jesus Christ spoke when He rose from the supper and left His disciples!
The Comfort of the Funeral Bell
Ah, my spirit rises on wings of delight at the solemn tones of that funeral knell—for it has more music in it, after all—than my merry bell! There is a pleasing joy in sorrow, and mirth is akin to sadness. Hearken, friends, the bell is speaking, “GONE, GONE, GONE, GONE.” “Who is that for? Who is dead in this parish?” “That is poor So-and-So.” My God, when it shall be my turn, may my soul behold Your face with joy; O may my spirit, when it receives the last summons, cry with delight, “Blessed be God for that sound! It was the merriest sound my soul could have desired, for now I sit with Jesus, and eat at His table, and feast with angels! And I am satisfied and have the privilege of John—to lean my head upon my Savior’s breast.”
A Christian’s Peace at the Time of Death
Christian! I say never let the thought of dying plague you. Let it be a comfort to you, and stand you so ready that when the Master shall say, “Arise!” you will have nothing to do but to rise at His bidding, and march to heaven—leading your captivity captive! But you, sinner, when you are sitting at your table, remember my funeral bell tolling in your ears. And if you should step aside, and the rest should say, “What ails you?”—if you should be compelled to rise while they are laughing, and go upstairs to pray, I shall not mind. Though some may say I have made you melancholy and have marred your feast—sinner, it is no time for you to be feasting while God’s sword is furbished and sharp, and ready to divide soul from body! There is a time to laugh, but it is not till sin is pardoned that there is time to dance; it is not till the heart stands with joy before the Ark, that there is time to make merry—it is not till sin is forgiven. Your time is a time to weep, and a time to tear your garments, and a time to sorrow and a time to repent. May God’s Holy Spirit give you the grace! The time is now. And the grace being given, may you fall before the cross and find pardon and mercy there, and then we may say, in the words of Solomon—“Go your way; eat your bread with joy and drink your wine with a merry heart; for God now accepts your works.”
Conclusion