SEV Biblia, Chapter 18:14
Así, no es la voluntad de vuestro Padre que est en los cielos, que se pierda uno de estos pequeos.
Clarke's Bible Commentary - Matthew 18:14
Verse 14. It is not the will of your Father] If any soul be finally lost, it is not because God's will or counsel was against its salvation, or that a proper provision had not been made for it; but that, though light came into the world, it preferred darkness to light, because of its attachment to its evil deeds.
John Gill's Bible Commentary
Ver. 14. Even so it is not the will of your father which is in heaven , etc.] This is the accommodation, or application of the parable of the lost sheep to the present purpose, and is the top of the climax or gradation here made use of. First, Christ observes, in order to deter any from despising and offending any of his disciples, even the meanest, that they have angels to be their guardians, who are continually in the presence of God; and next, that he himself in human nature came to be the author of salvation to these persons; and then rises up to the sovereign will of his Father, and theirs, the source and security of their everlasting happiness; which will is, not that one of these little ones , that believe in Christ, should perish . It is his will of command that no stumbling block should be laid in their way to cause them to stumble and fall, to the grieving of their souls, the wounding of their consciences, and the perishing, or loss of their peace and comfort; and it is his unalterable will of purpose, or his unchangeable decree, that not one of them, even the meanest, shall perish eternally: in pursuance of which will, he has chosen them in his Son, he has put them into his hands, and secured them in his covenant; and having redeemed them by Christ, and called them by grace, he keeps them by his power, through faith unto salvation. Nor shall anyone of them finally and totally fall away and perish, through the power of their own corruptions, the temptations of Satan, the reproaches and persecutions of men, the frowns or flatteries of the world, or through the errors and heresies of false teachers, or any other way. It is to be observed, that when our Lord, in ( Matthew 18:10), is speaking of the happiness of the angels, and the honour done to the little ones by having such guardians; then the more to aggrandize this matter, he represents those as in the presence of his Father which is in heaven; but here, when he would express the wonderful love and grace of God, in the resolutions of his heart, and purposes of his will, to save them, then it is your Father which is in heaven; and this, the rather to engage them to the belief of it, since they stood in such a near relation to him, as children to a father: and therefore must be infinitely more concerned for their welfare, than a proprietor of sheep can be, for one that is lost. The Arabic and Ethiopic versions indeed read, my father, but without any authority; for the phraseology, the will before your Father, as in the original text, See Gill Matthew 11:26 Ver. 15. Moreover, if thy brother shall trespass against thee , etc.] This is said to show, that as on the one hand, if any of those that believe in Christ, should commit a trespass against his fellow Christian, his sin is not to be connived at, for fear of offending him; for what Christ has before said, is not to be taken in such sense, as to prevent private reproof, or public censures, when there is occasion for them; so on the other hand, he is not to be despised and ill used, and treated in the same injurious manner; but gentle reproofs are to be made use of, for his good. This is spoken not to the apostles as such, but as believers in Christ; and concerns everyone that stands in the relation of a brother, or church member to each other, and only such; for they that are without, do not fall under their notice, nor are they obliged to take, nor can they take altogether, the same methods with them. This rule respects sins committed by one brother against another, either in word or deed; or such as are of a private nature, and which one only, or at least but few, are acquainted with: in such cases the advice is, go and tell him his fault between thee, and him alone ; do not wait for his coming to thee, as being the aggressor, to acknowledge his fault, testify his repentance, express his sorrow for his sin, and ask pardon: but go to him, and freely and faithfully lay his sin before him; but do not aggravate it, and reproach him with it, and bear hard on him for it, but gently rebuke and reprove him: let this be done in the most private manner; let none be present, nor any know of it, even the most intimate friend and acquaintance: if he shall hear thee ; patiently, take your reproof kindly, acknowledge his offence, declare his hearty sorrow for it, and desire it might be overlooked, and reconciliation made: thou hast gained thy brother ; recovered him from the error of his ways, restored him to his duty, and secured his friendship, and interest in his favour; nor should any mention be made of this ever after, either to him, or any other, or to the church.
Matthew Henry Commentary
Verses 7-14 - Considering the cunning and malice of Satan, and the weakness an depravity of men's hearts, it is not possible but that there should be offences. God permits them for wise and holy ends, that those who ar sincere, and those who are not, may be made known. Being told before that there will be seducers, tempters, persecutors, and bad examples let us stand on our guard. We must, as far as lawfully we may, par with what we cannot keep without being entangled by it in sin. The outward occasions of sin must be avoided. If we live after the flesh we must die. If we, through the Spirit, mortify the deeds of the body we shall live. Christ came into the world to save souls, and he wil reckon severely with those who hinder the progress of others who ar setting their faces heavenward. And shall any of us refuse attention to those whom the Son of God came to seek and to save? A father takes car of all his children, but is particularly tender of the little ones.
Greek Textus Receptus
ουτως 3779 ADV ουκ 3756 PRT-N εστιν 2076 5748 V-PXI-3S θελημα 2307 N-NSN εμπροσθεν 1715 PREP του 3588 T-GSM πατρος 3962 N-GSM υμων 5216 P-2GP του 3588 T-GSM εν 1722 PREP ουρανοις 3772 N-DPM ινα 2443 CONJ αποληται 622 5643 V-2AMS-3S εις 1520 A-NSM των 3588 T-GPM μικρων 3398 A-GPM τουτων 5130 D-GPM
Vincent's NT Word Studies
14. The will of your Father (qelhma emprosqen tou patrov umwn). Though some read my Father (mou). Lit., There is not a will before your (my) Father. So Wyc., It is not will before your Father. Meyer paraphrases, There is not before the face of God and determination having as its object that one of these, etc.
Robertson's NT Word Studies
18:14 {The will of your Father} (qelema emprosqen). Observe that Westcott and Hort read mou here rather than h-m"n after B Sahidic Coptic. Either makes good sense, though "your" carries on the picture of God's care for "each one of these little ones" (hen t"n mikr"n toutwn) among God's children. The use of emprosqen with qelema is a Hebraism like emprosqen sou in #11:25 with eudokia, "before the face" of God.
