João 7:36

DISCOURSE: 1647
CHRIST MAY BE SOUGHT TOO LATE

João 7:36. What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?

FROM the character of our blessed Lord we might well expect, that, in whatever circumstances he should be placed, his words and actions would be such as became an incarnate God. Accordingly we find that he was never discomposed, never disheartened; but that, as well in the prospect of a cruel death as on all other occasions, he preserved a temper unruffled, a patience unsubdued. “The Pharisees had sent officers to take him;” and though the precise hour for his being delivered up into their hands was not yet arrived, it was very near: yet, instead of manifesting the smallest apprehension of his approaching sufferings, he spake of his death as though he had been going a journey; and shewed, that his chief concern was about the judgments that would fall upon his enemies: “Yet a little while am I with you; and then I go unto Him that sent me. Ye shall seek me, but shall not find me; and where I go, thither ye cannot come.” This assertion of his appeared quite inexplicable to them. “They said among themselves, Whither will he go, that we shall not find him?” and then, after some unsatisfactory conjectures about his going to preach among the Gentiles, or destroying his own life, they were constrained to acknowledge, that they could not at all comprehend it; “What manner of saying is this that he said?” Indeed, even his own Disciples were as much at a loss about his meaning as his very enemies [Note: Compare ver. 35 and 8:22. with 16:16–18.].

It is not our intention to justify their unbelief: for it is evident that they were actuated by a proud captious spirit, and not by a sincere desire after instruction. Yet their words will afford us a fit occasion to shew,

I. The importance of inquiring into Divine truth in general—

It is certain that there are many expressions in the Scriptures dark and intricate—
[This arises in part from the mysterious nature of Divine truth, which relates to subjects remote from the apprehensions of fallen man — — — It is owing also in part to the metaphorical language in which the doctrines of Revelation are often expressed; for, however certain figures may serve to illustrate the particular doctrine contained in them, they cast a veil over the doctrine, till the truth contained in them is understood — — — But most of all, it is owing to the disinclination of man to receive the things which are revealed. The mind of fallen man is blinded by pride, and passion, and interest: it has a corrupt bias: it is averse to the things which the Spirit of God requires and reveals: “it hates the light, and will not come to the light, lest its vile propensities should be reproved:” and therefore it accounts “the things of the Spirit foolishness,” because it is not able to discern their excellency.]
Nevertheless the things contained in the Scriptures are of infinite importance to us all—
[They relate to the everlasting salvation of the soul: they declare the only way in which a sinner can find acceptance with God: they set forth the person, work, and offices of the Messiah, together with the distinct offices of the Holy Trinity in the work of redemption. They make known the characters of them that are saved and of them that perish, together with the states to which both the one and the other will be sentenced. In short, “the word that Christ hath spoken to us, the same shall judge us in the last day.” Now in comparison of these things, the concerns of time and sense are lighter than the dust upon the balance. Earthly things indeed appear of greater magnitude, because they are nearer to us: but if spiritual truths are brought nigh by faith, they eclipse every other object, as the meridian sun hides by its splendour the feebler radiance of the stars.]
They should therefore be inquired into with all diligence—
[We should not be satisfied with a general acknowledgment of their truth, but should examine into the precise import of them, with a view to ascertain what is the state of our own souls before God. When we hear our Lord affirm so solemnly and so repeatedly, that “unless we be born again we cannot enter into the kingdom of heaven;” should we not pause, and consider, and inquire what is meant by the new birth, and whether we have ever experienced the change implied in it? When we read, that “except we eat the flesh of the Son of Man and drink his blood, there is no life in us,” should we not use all possible means to understand it, and to learn whether we are in a state of life or of death? Can we suppose, that, because these assertions are conveyed under metaphorical expressions, they mean nothing; or, that we have no concern with them? Will our ignorance of their import make them void? or will our contempt of them prevent the execution of the Divine judgments agreeably to them? We ought, then, as our Lord enjoins us, to “search the Scriptures,” to weigh every expression contained in them, and to seek a conformity to them in the whole of our principles and conduct.]

But not to dwell any longer on general truths, let us consider,

II.

The importance of ascertaining the meaning of “this saying” in particular—

Scarcely any expression so frequently occurs towards the close of our Saviour’s ministry as this; from whence we may be assured, that it deserved the special attention of his followers. Let us then examine its meaning,

1. In reference to them—

[Our Lord was speedily to be put to death. His death indeed was voluntary on his part; “No man could take his life from him, but he laid it down of himself:” and therefore he said, “I go to Him that sent me.” But on their part, it was the effect of murderous rage: for this their iniquity the whole nation were to be abandoned to utter ruin [Note: Lucas 19:42.]. “Then,” says our Lord, “ye will seek me, and shall not find me.” He does not mean, that they would cry to him, and humble themselves before him; but that they would seek for their Messiah, and long for him to deliver them: and the fact was, that, when those calamities did come upon them, they were so desirous of the Messiah’s advent, as willingly to receive any impostor that chose to assume that character. But they had slain the true Messiah, and would look for any other in vain [Note: Lucas 17:22.].

Besides, the great mass of individuals among them were to be given over to final impenitence; and, when they should come before Christ at the last day, they would desire to find mercy with him: but, as “Esau, having sold his birth-right, desired afterwards to inherit the blessing, and was rejected, and could find no place of repentance, though he sought it carefully with tears [Note: Hebreus 12:16.];” so these wicked men would repent too late, and spend eternity in unavailing sorrows.

Whilst our Lord warned them of their impending danger, he taught them to consider their punishment as necessarily connected with their wickedness: “Where I am, thither ye cannot come.” He does not say, “ye shall not;” but, ye “cannot” come: for they would be excluded from heaven no less by their utter incapacity to enjoy it, than by the unalterable decree of God. Heaven, if they were admitted to it, would be no heaven to them, whilst they retained their malignant passions, and rejected the salvation offered them in the Gospel.]

2. In reference to ourselves—

[Jesus is yet present with us by the preaching of the Gospel; and he will be withdrawn from us as soon as ever death shall separate us from the means of grace. When “the door of heaven shall be shut, we may stand without, and knock, saying, Lord, open to us:” we may even plead with him, and say, “We have eaten and drunk in thy presence, and thou hast taught in our streets:” but it will be too late: he will say to us, “Depart from me, I never knew you:” ye sought me not, nor believed in me, when ye were yet on mercy’s ground; and now you must have “judgment without mercy.”
But this may be the case whilst yet we are in this lower world. There is an “accepted time, a day of salvation,” which we may irretrievably lose. We may “grieve” and “resist the Holy Spirit,” till we “quench” his gracious motions, and provoke God to say, “He is joined to idols, let him alone.” He may be so offended by our wickedness as to “give us up to a reprobate mind,” and to “swear in his wrath that we shall never enter into his rest.” He has warned us, that he will do so; that “if we refuse when he calls, he will laugh at our calamity, and mock when our fear cometh: that we may even seek him early, and shall not find him; because we hated knowledge, and did not choose the fear of the Lord [Note: Provérbios 1:24. with 2 Coríntios 6:2 and Romanos 1:28.].”

Indeed, as long as we continue in an unconverted state, that word is true, “Where I am, thither ye cannot come:” for it is impossible for any one to enjoy heaven, without having attained a meetness for it; or to sit down at the marriage supper of the Lamb in heaven, without that wedding garment in which every acceptable guest is clothed.]
We may see then What manner of saying this is—

1. It is an instructive saying—

[Many are the valuable lessons which it inculcates. It teaches us, that on the present moment eternity depends — — — That our great concern in life is to obtain the knowledge of Christ, and an interest in his favour — — — That a wilful abuse of our present privileges may provoke God to give us up to final impenitence — — — and that, if we die before we are “renewed after the Divine image in righteousness and true holiness,” we can no more enjoy heaven, than “light can have communion with darkness, or Christ with Belial” — — — Would to God that we might learn these things so deeply, as to be continually influenced by them! Happy will it be for us, if we “seek the Lord while he may be found, and call upon him while he is near.”]

2. It is a comfortable saying—

[The words of our text are elsewhere addressed to his own more-favoured Disciples [Note: João 13:33.]. They are, in fact, like the pillar and cloud by which Israel were conducted out of Egypt: they have a luminous aspect towards the people of God, whilst they present a dark side towards his enemies. His own dearest children cannot follow him now; but they shall follow him soon [Note: João 13:36.]. He is merely “gone to prepare a place for them; and will come soon to take them to himself, that where he is they may be also [Note: João 14:2.].” Moreover, his separation from them at present is only corporeal: for he is still with them, and “they see him,” and enjoy the sweetest “fellowship with him [Note: João 14:19 with 1 João 1:3.]:” and in a little time they shall enter into his immediate presence, and “be for ever with the Lord [Note: 1 Tessalonicenses 4:17.].” Well might the Apostle say, “Comfort ye one another with these words.”

But this saying is peculiarly comfortable in another view; for what our Lord said respecting the unbelieving Jews, the Christian may say respecting all his spiritual enemies: ‘Yet a little while I am with you; and ye may make your assaults upon me: but soon I shall go to my Father, and be out of your reach: then ye shall seek me, and shall not find me; and where I am, thither ye cannot come. No, Satan, thou canst no more molest me there: temptation shall harass me no more; sin shall no more defile me; sorrow shall no more cloud my mind or oppress my spirits: there shall enter nothing that defileth: I may be exposed to you all a little while longer; but soon I shall embrace uninterrupted joy and gladness; and sorrow and sighing shall flee away.’ Blessed reflection! Who must not long for death, that he may enjoy such happiness as this? Who must not add his Amen to that petition of our Lord, “Father, I will that they whom thou hast given me may be with me where I am, that they may behold my glory which thou hast given me?” Yes; let all our hearts say, “Even so, Come, Lord Jesus; come quickly!”]

3. It is a terrific saying—

[Whilst we see so many living at their ease disregarding all the invitations of the Gospel, and dreaming of happiness without an interest in Christ, how distressing is it to think, that in a little time their day of grace will be passed, and that God may either give them up to judicial blindness, or say, “Thou fool, this night shall thy soul be required of thee!” When we tell them of these things, they are ready to reply, “What manner of saying is this that he hath said? It is a wild enthusiastic dream that shall never be realized.” Ah! would to God it might not be realized! but it will, in spite of all that you can say, or do, to the contrary. If you continue saying to Christ, “Depart from us; we desire not the knowledge of thy ways;” he will soon take you at your word, and say, “Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels.” Trifle then no more with the opportunities afforded you; but “redeem the time;” and, “whilst the light is yet with you, walk in the light, lest darkness come upon you [Note: João 12:35.],” and “an impassable gulf be fixed” between you and our ever-adorable Emmanuel.]