This is a great expression, and carrrieth with it much. 'Uttermost' signifieth to the outside, to the end, to the last, to the furthest part. And it hath respect both to persons and things. (Gen 49:26, Deut 30:4, Matt 5:26, Mark 13:27, Luke 15)
1. To persons. Some persons are in their own apprehensions even further from Christ than anybody else; afar off, a great way off, yet a-coming, as the prodigal was. Now, these many times are exceedingly afraid; the sight of that distance that they think is betwixt Christ and them makes them afraid. As it is said in another case, 'They that dwell in the uttermost parts are afraid at thy tokens.' (Psa 65:8) So these are afraid they shall not speed, not obtain that for which they come to God. But the text says, He is able to save to the uttermost, to the very hindermost, them that come to God by him.
Two sorts of men seem to be far, very far from God. (1.) The town sinner. (2.) The great backslider. (Neh 1:9) But both these, if they come, he is able to save to the uttermost. He is able to save them from all those dangers that they fear will prevent their obtaining of that grace and mercy they would have to help them in time of need. The publicans and harlots enter into the kingdom of heaven.
2. As this text respecteth persons, so it respecteth things. There are some things with which some are attended that are coming to God, by Christ, that make their coming hard and very difficult.
(1.) There is a more than ordinary breaking up of the corruptions of their nature. It seems as if all their lusts and vile passions of the flesh were become masters, and might now do what they will with the soul. Yea, they take this man and toss and tumble him like a ball in a large place. This man is not master of himself, of his thoughts, nor of his passions—'His iniquities, like the wind, do carry him away.' (Isa 64:6) He thinks to go forward, but this wind blows him backward; he laboureth against this wind, but cannot find that he getteth ground; he takes what advantage opportunity doth minister to him, but all he gets is to be beat out of heart, out of breath, out of courage. He stands still, and pants, and gapeth as for life. 'I opened my mouth, and panted,' said David, 'for I longed for thy commandments.' (Psa 119:131) He sets forward again, but has nothing but labour and sorrow.
(2.) Nay, to help forward his calamity, Satan [and his] angels will not be wanting, both to trouble his head with the fumes of their stinking breath, nor to throw up his heels in their dirty places—'And as he was yet a-coming, the devil threw him down and tare him.' (Luke 9:42) How many strange, hideous, and amazing blasphemies have those, some of those, that are coming to Christ, had injected and fixed upon their spirits against him. Nothing so common to such, as to have some hellish wish or other against God they are coming to, and against Christ, by whom they would come to him. These blasphemies are like those frogs that I have heard of, that will leap up, and catch hold of, and hang by their claws. Now help, Lord; now, Lord Jesus, what shall I do? Now, Son of David, have mercy upon me! I say, to say these words is hard work for such an one. But he is able to save to the uttermost this comer to God by him.
(3.) There are also the oppositions of sense and reason hard at work for the devil, against the soul; the men of his own house are risen up against him. One's sense and reason, one would think, should not fall in with the devil against ourselves, and yet nothing more common, nothing more natural, than for our own sense and reason to turn the unnatural, and are both against our God and us. And now it is hard coming to God. Better can a man hear and deal with any objections against himself, than with those that himself doth make against himself. They lie close, stick fast, speak aloud, and will be heard; yea, will haunt and hunt him, as the devil doth some, in every hole and corner. But come, man, come; for he is able to save to the uttermost!
(4.) Now guilt is the consequence and fruit of all this; and what so intolerable a burden as guilt! They talk of the stones, and of the sands of the sea; but it is guilt that breaks the heart with its burden. And Satan has the art of making the uttermost of every sin; he can blow it up, make it swell, make every hair of its head as big as a cedar. He can tell how to make it a heinous offence, and unpardonable offence, an offence of that continuance, and committed against so much light, that, says he, it is impossible it should ever be forgiven. But, soul, Christ is able to save to the uttermost, he can 'do exceeding abundantly above all that we ask or think.' (Eph 3:20)
(5.) Join to all this the rage and terror of men, which thing of itself is sufficient to quash and break to pieces all desires to come to God by Christ; yea, and it doth do so to thousands that are not willing to go to hell. Yet thou art kept, and made to go panting on; a whole world of men, and devils, and sin, are not able to keep thee from coming. But how comes it to pass that thou art so hearty, that thou settest thy face against so much wind and weather? I dare say it arises not from thyself, nor from any of thine enemies. This comes from God, though thou art not aware thereof; and is obtained for thee by the intercession of the blessed Son of God, who is also able to save thee to the uttermost, that comest to God by him.
(6.) And for a conclusion as to this, I will add, that there is much of the honour of the Lord Jesus engaged as to the saving of the coming man to the uttermost: 'I am glorified in them,' saith he. (John 17:10) He is exalted to be a Saviour. (Acts 5:31) And if the blessed One doth count it an exaltation to be a Saviour, surely it is an exaltation to be a Saviour, and a great one. 'They shall cry unto the Lord because of the oppressors, and he shall send them a Saviour, and a great one, and he shall deliver them.' (Isa 19:20) If it is a glory to be a Saviour, a great Saviour, then it is a glory for a Saviour, a great one, to save, and save, and save to the uttermost—to the uttermost man, to the uttermost sin, to the uttermost temptation. And hence it is that he saith again, speaking of the transgressions, sins, and iniquities that he would pardon, that it should turn to him for 'a name of joy, a praise, and an honour before all nations.' (Jer 33:9) He therefore counts it an honour to be a great Saviour, to save men to the uttermost.