Jude 1:24-25 Now to him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,… That we may persevere, diligently and yet humbly, in the path of religious obedience, it is requisite that we look, with the feelings of dependence and trust, to Him from whose power and wisdom alone we can derive ability to persevere. I. Then, RELIGIOUS PERSEVERANCE MAY BE SET FORTH UNDER A TWOFOLD VIEW, AS THE CONTINUING FREE FROM ALL SIN, AND ADVANCING TO THE PERFECTION OF RIGHTEOUSNESS. "TO be kept from falling" denotes the one, and "to be presented faultless in the presence of the Divine glory with exceeding joy" intimates the other. "Falling," when used with reference to the Christian course, expresses in the most alarming sense of which it is susceptible, the sin of apostasy. It then describes the rejection of all the evidences which have been provided, both in the history of the gospel and in the experience of its efficacy, to satisfy us of its Divine origin. Apart from this extreme instance, however, there are degrees to be marked on the general subject, all of which are exceedingly dangerous. There may not be the bold and unqualified rejection of Christianity. There may, on the other hand, be the retaining of its name, as the religion which we profess, and in which we believe. And yet we have "fallen" from its principles, if we indulge in any sinful affection, or persist in any vicious habit. Religion is abandoned whenever vice begins. Now to be preserved from these — from the sins of the unbeliever, of the insincere, of the worldly-minded, and of the careless or lukewarm — to be preserved from all these is implied in our being "kept from falling." Separation from sin, however, is the prelude to advancement in the excellences of righteousness. Beginning at that point, the course of Christian perseverance is turned to the heavenly perfection. But it is not on earth that righteousness shall attain the destined height of its excellence. That world where no iniquity has entered, is in all these respects alone the scene of perfection. Not only is every corruption removed, but the inclination, yea, the remotest tendency to evil is taken away. This perfection of purity leads to the perfection of honour. The soul is introduced to the "presence of the Divine glory." From these views, how naturally does there follow the conception of perfect happiness! The purity which the "being presented faultless" describes, and the honour which an admission to the "presence of the Divine glory" implies, must be the forerunners and the accompaniments of "joy," yea, of "an exceeding joy." This is the end of the Christian course. This is the perfection in righteousness to which the earliest separation from sin was pointing. II. Let us ask the question, ARE WE SUFFICIENT OF OURSELVES TO ACCOMPLISH THIS HIGH END? Have we the wisdom or the ability to "keep ourselves from falling," and to attain to the blamelessness of celestial purity? Does our experience give us any ground to trust in the ampleness of our natural resources for accomplishing such duties? What opportunity of improvement have we ever employed, or what power have we ever exercised, in such a manner as may encourage self-confidence? On the contrary, how many and how flagrant the instances which show us, that in the course prescribed we are irresolute, ready to falter, and prone, under the direction of corrupted guides, to forsake it! III. Hence, feeling that we have not ability sufficient to secure our own perseverance, WE ARE PREPARED, HUMBLY AND GRATEFULLY TO RECEIVE THAT AID WHICH THE GOSPEL UNFOLDS TO US. God "is able." He made us. He knows therefore our frame. Every principle of our constitution he is ultimately acquainted with. He has all channels laid open, for gaining access to the most secret spring of action that is within us. He see the motives that will best affect us, and how and when these ought to be touched. He is prepared to act in all circumstances, and to suit his dispensations to every variety of state, and peculiarity of want. God "is able"; yea, in the strict and full meaning of the word, He "alone is able." But as power were unavailing for any good purpose without wisdom, the apostle reminds us that "God is" also "wise." Those arrangements which Divine power carries into effect, are the results of perfect wisdom. The best means are turned to the production of the best end. When we reflect on our condition in this world of guilt and suffering, when we think how every day, every new incident, every connection we form, introduces us into untried circumstances, the full effects of which upon our welfare we have no means of anticipating; shall we not see how great the privilege, amid this state of darkness and imbecility, to be allowed to lean for direction and assistance on Him with whom is the foresight of every evil! There are circumstances of trial, however, from which it is not expedient to deliver us. A new privilege therefore is suited to this new situation. The hour of trial comes; and with it the superintendence and the aid corresponding to the emergency. Therefore the hour of trial improves, in place of injuring us; — forms us to the exercise of greater power, rather than enfeebles us; — prepares us for new conquests instead of overcoming us. We axe "kept from falling"; and in being thus preserved, we receive the earnest pledge of "being at last presented faultless in the presence of the Divine glory with exceeding joy." Are we now kept from falling? Are we hereafter to be presented faultless? Unto Him who alone is able — unto Him who only is wise — belongs the praise of our present steadfastness, and shall belong the praise of our after perfection. (W. Muir, D. D.) Parallel Verses KJV: Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, |
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