"Shall come TO ME."—To me. By these words, there is further insinuated, though not expressed, a double cause of their coming to him. First. There is in Christ a fullness of all-sufficiency of that, even of all that is necessary to make us happy. Second. Those who indeed come to him, therefore come to him so that they may receive it at his hand.
First. For the first of these, there is in Christ a fullness of all-sufficiency of all that, even of all that is needful to make us happy. Hence it is said, "For it pleased the Father that in him should all fullness dwell" (Col 1:19). And again, "Of his fullness have all we received, and grace for grace" (John 1:16). It is also said of him, that his riches are unsearchable—" the unsearchable riches of Christ" (Eph 3:8). Hear what he says of himself, "Riches and honor are with me; yes, durable riches and righteousness. My fruit is better than gold, yes, than fine gold; and my revenue is better than choice silver. I lead in the way of righteousness, amid the paths of judgment; that I may cause those who love me to inherit substance. And I will fill their treasures" (Prov 8:18–21).
This is in general. But, more particularly,
1. There is that light in Christ, that is sufficient to lead them out of, and from all that darkness, in the midst of which all others, but them that come to him, stumble, fall, and perish: "I am the light of the world," saith he, "he that followed me shall not walk in darkness but shall have the light of life" (John 8:12). Man by nature is in darkness, walks in darkness, and knows not whither he goes, for darkness has blinded his eyes; neither can anything but Jesus Christ lead men out of this darkness. Natural conscience cannot do it; the Ten Commandments, though in the heart of man, cannot do it. This prerogative belongs only to Jesus Christ.
2. There is that life in Christ, that is to be found nowhere else (John 5:40). Life, as a principle in the soul, shall be acted upon and enabled to do that which, through him, is pleasing to God. "He that believeth in," or cometh to, "me," saith he, as the Scripture hath said, "out of his belly shall flow rivers of living water" (John 7:38). Without this life, a man is dead, whether he is bad, or good; that is, good in his own, and other men's esteem. There is no true and eternal life, but what is in the ME that speaks in the text.
There is also life for those that come to him, to be had by faith in his flesh and blood. "He that eats me, even he shall live by me" (John 6:57). And this is a life against that death that comes by the guilt of sin, and the curse of the law, under which all men are, and forever must be, unless they eat the ME that speaks in the text. "Whoso finds ME," saith he, "find life;" deliverance from that everlasting death and destruction, that, without me, he shall be devoured by (Prov 8:35). Nothing is more desirable than life, to him that hath in himself the sentence of condemnation; and here only is life to be found. This life, to wit, eternal life, this life is in his Son; that is, in him that saith in the text, "All that the Father hath given me shall come to me" (1 John 5:10).
3. The person speaking in the text, is he alone, by whom poor sinners have admittance to, and acceptance with the Father, because of the glory of his righteousness, by and in which he presented them amiable and spotless in his sight; neither is there any way besides him so to come to the Father: "I am the way," says he, "and the truth, and the life; no man cometh to the Father but by me" (John 14:6). All other ways to God are dead and damnable; the destroying cherubim stand with flaming swords, turning every way to keep all others from his presence (Gen 3:24). I say, all others but them that come by him. "I am the door; by me," saith he, "if any man enters in, he shall be saved" (John 10:9).
The person speaking in the text is HE, and only HE, that can give stable and everlasting peace; therefore, saith he, "My peace I give unto you." My peace, which is peace with God, peace of conscience, and that of an everlasting duration,. My peace, peace that cannot be matched, "not as the world giveth, give I unto you;" for the world's peace is carnal and transitory, but mine is Divine and eternal. Hence it is called the peace of God, and that passed all understanding.
4. The person speaking in the text has enough of all things truly spiritually good, to satisfy the desires of every longing soul. "Jesus stood and cried, saying, If any man thirsts, let him come unto me, and drink." And to him that is athirst, "I will give of the fountain of the water of life freely" (John 7:37, Rev 21:6).
5. The person speaking in the text has the power to perfectly defend, and deliver those that come to him for safety. "All power," saith he, "is given unto me in heaven and earth" (Matt 28:18).
Thus, I might multiply instances of this nature in abundance. But,
Second. They who in truth, do come to him, therefore come to him so that they might receive it at his hand. They come for light, they come for life, they come for reconciliation with God: they also come for peace, they come that their soul may be satisfied with spiritual good and that they may be protected by him against all spiritual and eternal damnation; and he alone can give them all this, to the filling of their joy to the full, as they also find when they come to him. This is evident,
1. From the plain declaration of those that already are come to him. "Being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God" (Rom 5:1, 2).
2. It is evident also, that while they keep their eyes upon him, they never desire to change him for another, or to add to themselves some other thing, together with him, to make up their spiritual joy. "God forbid," saith Paul, "that I should glory, save in the cross of our Lord Jesus Christ." "Yeah, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith" (Phil 3:8, 9).
3. It is evident from their earnest desires that others might be made partakers of their blessedness. "Brethren," said Paul, "my heart's desire and prayer to God for Israel is, that they might be saved." That is, in that way, he expected to save himself. As he saith also to the Galatians, "Brethren," saith he, "I beseech you, be as I am; for I am as ye are;" that is, I am a sinner as you are. Now, I beseech you, seek life, as I am seeking it; as who should say, For there is sufficiency in the Lord Jesus both for me and you.
4. It is evident also, by the triumph that such men make over all their enemies, both bodily and ghostly: "Now thanks be unto God," said Paul, "which always causes us to triumph in Christ." And, "Who shall separate us from the love of Christ," our Lord? and again, "O death, where is thy sting? O grave, where is your victory? The sting of death is sin, and the strength of sin is the law; but thanks be to God, which giveth us the victory through our Lord Jesus Christ" (2 Cor 2:14; Rom 8:35; 1 Cor 15:55, 56).
5. It is evident also, for they are made by the glory of that which they have found in him, to suffer and endure what the devil and hell itself hath or could invent, as a means to separate them from him. Again, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake, we are killed all day long, we are accounted as sheep for the slaughter. Nay, in all these things, we are more than conquerors, through him who loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord" (Rom 8:35–39).
"Shall come TO ME." Oh! the heart-attracting glory that is in Jesus Christ, when he is discovered, to draw those to him that is given to him of the Father; therefore, those that came of old, rendered this as the cause of their coming to him: "And we beheld his glory, as of the only begotten of the Father" (John 1:14). And the reason why others come not, but perish in their sins, is for want of a sight of his glory: "If our gospel be hidden, it is hidden to them that are lost: in whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them" (2 Cor 4:3, 4).
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