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,

Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy,

Now to him who is able to preserve you without sin, and to present you spotless before the presence of his glory with exceeding joy, in the coming of our Lord Jesus Christ,

But to him that is able to keep you without stumbling, and to set you with exultation blameless before his glory,

And to Him who is able to guard you not stumbling, and to set you in the presence of His glory unblemished, in gladness,

But to Him who is able to keep you safe from stumbling, and cause you to stand in the presence of His glory free from blemish and full of exultant joy -

And the watchers saw a man coming out of the town, and said to him, If you will make clear to us the way into the town, we will be kind to you.

Then, to him who has the power to keep you free from sin and to present you, immaculate, with exultation, before the presence of his glory at the advent of our Lord Jesus Christ,

To him who is able to guard you from falling, and to bring you into his glorious presence, blameless and rejoicing –

Ei autem qui servare potest vos (vel, eos) à peccato immunes, et statuere in conspectu gloriae suae reprehensibiles cum exultatione,

Now unto him that is able to keep you. He closes the Epistle with praise to God; by which he shews that our exhortations and labors can do nothing except through the power of God accompanying them. [1] Some copies have "them" instead of "you." If we receive this reading, the sense will be, "It is, indeed, your duty to endeavor to save them; but it is God alone who can do this" However, the other reading is what I prefer; in which there is an allusion to the preceding verse; for after having exhorted the faithful to save what was perishing, that they might understand that all their efforts would be vain except God worked with them, he testifies that they could not be otherwise saved than through the power of God. In the latter clause there is indeed a different verb, phulaxai, which means to guard; so the allusion is to a remoter clause, when he said, Keep yourselves

Footnotes

1 - The doxology is as follows, -- "To the only wise God (or, to the wise God alone) our Savior, be glory and greatness, might and dominion, both now and through all ages." "Dominion" (exousia) is the right to govern, imperial authority or power; "might" (kratos) is strength to effect his purpose, omnipotence; "greatness" (megalosune) comprises knowledge, wisdom, holiness, and everything that constitutes what is really great and magnificent; and (doxa) is the result of all these things which belong to God; all terminate in his glory. The ultimate issue is first mentioned, then the things which lead to it. It is by acknowledging his sovereign power, his capacity to exercise that power -- his omnipotence, and his greatness in everything that constitutes greatness, that we give him the glory, the honor, and the praise due to his name. -- Ed.

Now unto him that is able to keep you from falling - This ascription to one who was able to keep them from falling is made in view of the facts adverted to in the Epistle - the dangers of being led away by the arts and the example of these teachers of error. Compare Jde 1:3. On the ascription itself, compare the notes at Romans 16:25-27. The phrase "to keep from falling" means here to preserve from falling into sin, from yielding to temptation, and dishonoring their religion. The word used (ἀπταιστους aptaistous) occurs nowhere else in the New Testament. It means properly, "not stumbling" as of a horse; then "without falling into sin, blameless." It is God only who, amidst the temptations of the world, can keep us from falling; but, blessed be his name, he can do it, and if we trust in him he will.
And to present you faultless - The word here rendered "faultless" is the same which is rendered "unblamable" in Colossians 1:22. See the sentiment here expressed explained in the notes at that passage.
Before the presence of his glory - In his own glorious presence; before himself encompassed with glory in heaven. The saints are to be presented there as redeemed and sanctified, and as made worthy by grace to dwell there forever.
With exceeding joy - With the abounding joy that they are redeemed; that they are rescued from sorrow, sin, and death, and that heaven is to be their eternal home. Who now can form an adequate idea of the happiness of that hour?

Now unto him that is able to keep you from falling - Who alone can preserve you from the contagion of sin, and preserve you from falling into any kind of error that might be prejudicial to the interests of your souls; and thus to present you faultless, or, as many others read, ασπιλους, without spot, alluding to the spotted garment mentioned above.
Before the presence of his glory - Where nothing can stand that does not resemble himself, with exceeding great joy, in finding yourselves eternally out of the reach of the possibility of falling, and for having now arrived at an eternity of happiness.

(14) 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,
(14) He commends them to the grace of God, declaring sufficiently that it is God only that can give us that constancy which he requires of us.

Now unto him that is able to keep you from falling,.... The people of God are liable to falling into temptation, into sin, into errors and mistakes, from an exercise of grace, or from a degree of steadfastness in Gospel truths, and even into a final and total apostasy, were it not for divine power; and they are not able to keep themselves. Adam, in his state of innocence, could not keep himself from falling; nor could the angels, many of whom fell, and the rest are preserved by the grace of God; wherefore, much less can imperfect sinful men keep themselves, they want both skill and power to do it; nor can any, short of Christ, keep them, and it is his work and office to preserve them; they were given to him with this view, and he undertook to do it; and sensible sinners commit themselves to him, as being appointed for that purpose; and this is a work Christ has been, and is, employed in, and he is every way qualified for it: he is "able" to do it, for he is the mighty God, the Creator and upholder of all things; and as Mediator, he has all power in heaven and in earth; instances of persons kept by him prove it; and there is such evidence of it, that believers may be, and are persuaded of it: and he is as willing as he is able; it is his Father's will he should keep them, and in that he delights; and as he has undertook to keep them, he is accountable for them; besides, he has an interest in them, and the greatest love and affection for them; to which may be added, that the glory of the Father, Son, and Spirit, in man's salvation, depends on the keeping of them: and what he keeps them from is, from falling by temptations, not from being tempted by Satan, but from sinking under his temptations, and from being devoured by him; and from falling by sin, not from the being or commission of sin, but from the dominion of it, and from the falling into it, so as to perish by it; and from falling into damnable heresies; and from the true grace of God, and into final impenitence, unbelief, and total apostasy. Instead of "you", the Alexandrian copy reads "us", and some copies "them":
and to present you faultless before the presence of his glory with exceeding joy; to himself, in this present state of things, as washed in his blood, and justified by his righteousness, and hereafter in the millennium state, and in the ultimate glory; and also to his Father, and this he died to do, and in some sense did it at his death, even in the body of his flesh, through death, and now as the representative of his people in heaven; and will at the last day, when he will deliver them up complete and perfect; all which is in consequence of his suretyship engagements: and this presentation is made "before the presence of his glory"; either before the glorious presence of Christ, or Christ himself, who is glorious, and will appear in glory, in his own, and in his Father's, and in his holy angels; or else before the glorious presence of God the Father, and who is glory itself: and the condition in which the saints are, and will be presented, is "faultless"; though they have sinned in Adam, and were so wretchedly guilty and filthy in their nature state, so prone to backslidings, and guilty of so many after conversion, and though a body of sin and death is carried by them to the grave; yet they will at last be presented by Christ in perfect holiness, in complete righteousness, and in the shining robes of immortality and, glory. The manner in which they will be presented is "with exceeding joy"; in themselves, for what they shall be delivered from, from sin and sorrow, and every enemy, and for the glory and happiness they shall then enjoy; and also in the ministers of the Gospel, who will then bring their sheaves with joy, and then will their converts be their joy and crown of rejoicing; and likewise this presentation will be with the joy of angels, for if they rejoice at the conversion of men, much more at their glorification; and even with the joy of Father, Son, and Spirit.

God is able, and as willing as able, to keep us from falling, and to present us faultless before the presence of his glory. Not as those who never have been faulty, but as those who, but for God's mercy, and a Saviour's sufferings and merits, might most justly have been condemned long ago. All sincere believers were given him of the Father; and of all so given him he has lost none, nor will lose any one. Now, our faults fill us with fears, doubts, and sorrows; but the Redeemer has undertaken for his people, that they shall be presented faultless. Where there is no sin, there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Let us more often look up to Him who is able to keep us from falling, to improve as well as maintain the work he has wrought in us, till we shall be presented blameless before the presence of his glory. Then shall our hearts know a joy beyond what earth can afford; then shall God also rejoice over us, and the joy of our compassionate Saviour be completed. To Him who has so wisely formed the scheme, and will faithfully and perfectly accomplish it, be glory and majesty, dominion and power, both now and for ever. Amen.

Concluding doxology.
Now--Greek, "But."
you--ALFORD, on inferior authority, reads, "them." You is in contradistinction to those ungodly men mentioned above.
keep . . . from falling--rather, "guard . . . (so as to be) without falling," or stumbling.
faultless--Greek, "blameless."
before the presence of his glory--that is, before Himself, when He shall be revealed in glory.
with exceeding joy--literally, "with exultation" as of those who leap for joy.

Now unto him. God.
Who is able. To work out our full salvation.
Before the presence of his glory. In his glorious presence.
The only God our Savior. Our Savior "through Jesus Christ."
Be glory. Not only glory forever and ever, but eternal and universal dominion.

Now to him who alone is able to keep them from falling - Into any of these errors or sins. And to present them faultless in the presence of his glory - That is, in his own presence, when he shall be revealed in all his glory.