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far the teaching is parallel, but a closer examination suggests an intended
difference. In Ephesians 5:27 and Colossians 1:22 and 28, the Greek word
used for 'present' is paristemi, whereas in Jude 24 it is the simpler word
histemi, 'to stand', and the difference must be noted. Paul 'stood' before
the Council (Acts 24:20); he 'stood' at Caesar's judgment seat (Acts 25:10);
and the word here employed is histemi, merely 'to stand'. At first we might
deduce from this that Paul could scarcely have 'stood beside' paristemi the
council or the judgment seat of Caesar, but any such deduction would be false
if we meant that he could not have used the fuller word, for in Acts 23:33
where Paul is 'presented' before Felix, and in Acts 27:24 where the angel
assured Paul that he would be 'brought before' Caesar, paristemi is used.
While this fact prevents us from maintaining an essential difference
between Jude 24 and Colossians 1:22, it remains significant that the fuller
word is used of the presentation of the Church of the One Body. Perhaps the
difference will be more apparent if we translated Jude 24, 'Cause you to
stand blameless', and Colossians 1:22, 'Present you ... blameless', the
latter expression being more intimate than the former. This is in harmony
with the usage of the A.V. in Colossians, for the parallel passage to
Colossians 1:28 is Colossians 4:12, where we read, 'that ye may stand
(histemi) perfect and complete'. Whatever shade of difference may be
intended, it is a glorious truth that is announced by Jude. In contrast with
the possibility of 'stumbling' he places this glorious 'standing'.
The word 'faultless' is the Greek word amomos, which is translated in
Ephesians 1:4, 'without blame'; in Ephesians 5:27, 'without blemish'; in
Colossians 1:22 'unblameable'; in Hebrews 9:14, 'without spot', and in 1
Peter 1:19 'without blemish'. Peter, in a passage very similar to Jude, uses
the word momos, 'blemishes' (2 Pet. 2:13). Jude also uses the words spilas
'spots' and spiloo 'spotted' (Jude 12,23).
From the foregoing it will be seen there is an intended contrast with
the unclean condition of the surrounding world and the nature of this
unblemished condition revealed in the references to the Sacrifice of Christ.
In Revelation 14:4 we have a special company of the redeemed who live in the
days which are foretold by Jude and described in the Apocalypse. These are
said to be 'undefiled' and to be a 'firstfruits unto God and unto the Lamb',
and it is further added 'in their mouth was found no guile: for they are
without fault before the throne of God' (Rev. 14:5). Some such company is
envisaged by Jude, and we take courage from the thought that if saints can be
guarded from stumbling and made to stand faultless in such a day and in such
conditions, then the grace of God knows no limitations and the child of God
can be sustained anywhere. While none of us, perhaps, could undertake to
give a very full exposition of what Job meant when he said he was 'saved by
the skin of his teeth' we find no such near escape here. This glorious
standing is not only 'in the presence of His glory' but 'with exceeding joy'.
May the doxology of Jude be repeated again and again by the redeemed of
the Lord, until faith turns to sight, and the presentation that will crown
the glorious work of salvation becomes actual and blessed fact.
See Judgment Seat2.