Even so it is not the will of your Father who is in heaven that one of these little ones should perish.
Parallel Translations
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Even so it is not the will of your Father who is in heaven that one of these little ones should perish.
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Even so it is not the wyll of youre father in heven that one of these lytelons shulde perishe.
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So is it not ye wil of your Father which is in heauen, that one of these litle ones should perish.
Cross-references (17)
Passages linked to Matthew 18:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 17:12 While I was with them in the world, I kept them in your name. I have kept those whom you have given me. None of them is lost except the son of destruction, that the Scripture might be fulfilled.
- John 6:39-40 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day.”
- 2 Peter 3:9 The Lord is not slow concerning his promise, as some count slowness; but he is patient with us, not wishing that anyone should perish, but that all should come to repentance.
- Isaiah 40:11 He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.
- John 10:27-30 My sheep hear my voice, and I know them, and they follow me. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand. I and the Father are one.”
- Zechariah 13:7 “Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep will be scattered; and I will turn my hand against the little ones.
- Matthew 5:16 Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
- Matthew 6:9 Pray like this: ‘Our Father in heaven, may your name be kept holy.
- Luke 12:32 Don’t be afraid, little flock, for it is your Father’s good pleasure to give you the Kingdom.
- John 21:15 So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Feed my lambs.”
- Matthew 6:32 For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things.
- Romans 8:28-39 We know that all things work together for good for those who love God, for those who are called according to his purpose. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. What then shall we say about these things? If God is for us, who can be against us? He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? Who could bring a charge against God’s chosen ones? It is God who justifies. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Even as it is written, “For your sake we are killed all day long. We were accounted as sheep for the slaughter.” No, in all these things, we are more than conquerors through him who loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.
- 1 Corinthians 8:11-13 And through your knowledge, he who is weak perishes, the brother for whose sake Christ died. Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ. Therefore if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
- Ephesians 1:5-7 having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire, to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
- 2 Timothy 2:10 Therefore I endure all things for the chosen ones’ sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.
- Hebrews 12:13 and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.
- 1 Peter 1:3-5 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you, who by the power of God are guarded through faith for a salvation ready to be revealed in the last time.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Trapp 1656 · Public Domain 14 Even so it is not the will of…
14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
Ver. 14. It is not the will of your Father] Happy for us, that we are kept by the power of God to salvation, 1Pe 1:5, for else it were possible for us to fall away and perish: an intercision there might be, nay, an utter excision from Christ, were not his left hand under us, and his right hand over us, Son 2:6, and both his hands about us, to clasp and hold us fast to himself. But his right hand is our Jachin, and his left hand our Boaz, 1Ki 7:21. Both which pillars in the porch of Solomon’s temple did show, not only by the matter whereof they were made, but also by the names whereby they were called, what stedfastness the elect stand in before God, both for present and future. For present they have strength in themselves; for future, God will so establish them with his grace, that they shall never wholly depart from him. As for reprobates, God saith of them, that that will die, let it die; they shall die in their sins, as the Lord threateneth the Jews; which is a thousand times worse than to die in a ditch or in a dungeon.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But if he will not hear thee,..... But will…
But if he will not hear thee,..... But will either deny the fact, or extenuate and excuse it, or defend it, or at least is obstinate and incorrigible, shows no signs of repentance, but is angry, gives hard words, and ill language:
then take with thee one or two more; members of the church, and perhaps of weight, reputation, and character, who either know some thing of the matter, and so can confirm, by their testimony, what has been alleged, in order to bring the person to conviction and acknowledgment; or if they do not, and which seems rather to be the sense, they may, by hearing what is said on both sides, judge where the truth lies, and join with the offended person in the admonition, that it may fall with the greater weight, and become more effectual:
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that in the mouth of two or three witnesses every word may be established, referring to Deu 19:15. So that should the matter be brought before the whole church, these witnesses would be able to testify the truth of the case, and report the steps that had been taken, and what effect they had had; so that things being thus prepared, the case would appear plain and easy, and without difficulty. The whole of this is very agreeable to the rules and customs of the Jews, and is founded on the law, in Lev 19:17, upon which they form rules very much like to these. They represent God himself taking such a method as this, with the sons of men (m):
"When the holy blessed God reproves a man, he reproves him in love, privately: if he receives it, it is well; if not, he reproves him among his friends: if he receives it, it is well; if not he reproves him openly before the eyes of all; if he receives it is well; if not, he leaves him, and reproves him no more.''
And this is an instruction to men, how they should reprove their friends. They say (n), "he that sees anything in his friend that is not becoming, he ought to reprove him." And which is elsewhere more (o) largely expressed:
"he that seeth his friend walking in a way that is not good, he is bound to reprove him, even a disciple his master; and this he shall do for his good, and in order to bring him to the life of the world to come, or eternal life; and "if he takes it of him, it is well": but if not, he must reprove again, "a second and a third time"; and so he must reprove him many times, if, or until he hears him.''
And this they require to be done, in the most private manner:
"reproof out of love (they (p) say) is secret from the children of men; whoever reproves his friend in love, seeks to secrete his words from the sons of men, that he may not expose him thereby to shame and reproach.''
That is, as the gloss (q) on it observes,
"he seeks to reprove him in secret, so that he may not be put to shame before many.''
If this way does not succeed, they allow of a public reproof, for so it is said (r);
"thou mayest not reprove him with hard words, till his countenance changes; for whoever causes the face of his friend to turn pale publicly, has no portion in the world to come; but thou mayest reprove in the words of heaven, or God; and if he does not return privately, thou mayest make him ashamed publicly, and expose his sin before him; and reproach and curse him, until he returns to do well; so did all the prophets to Israel.''
They plead also for a second reproof, from the text in Lev 19:17 (s).
"From whence does it appear, that he that sees anything in his friend unbecoming, ought to reprove him? As it is said, "thou shalt in any wise rebuke", &c. if he reproves him, , "and he does not receive it", (he does not take it kindly, or, as here, he does not hear him,) from whence is it manifest, that he must return and reprove him (or repeat the reproof)? from what is said, reproving thou shall reprove.''
The whole of this is very fully expressed in a few words, by one (t) of their best writers, and in great agreement with these rules of Christ:
"He that sees his friend sinning, or going in a way not good, he is commanded to cause him to return to that which is good; and to let him know, that he sins against himself by his evil works; as it is said, "thou shalt in any wise rebuke thy neighbour": he that reproveth his friend, whether for things between him and himself, or whether for things between him and God, "ought to reprove him", , "between him and himself"; and should speak to him mildly, and in tender language; and let him know that he does not speak to, him, but for his good, and to bring him to everlasting life; "and if he receives it of him, it is well, and if not, he must reprove him", "a second and a third time"; and so a man must continually reprove, until the sinner strikes him and says", I will not hear."''
Buxtorf has produced a passage out of one of their writers (u), in the very language in which Christ here delivers himself:
"The wise man says, if thy friend does thee an injury, reprove him between him and thee alone: if he hears thee, thou hast already gained; if he does not hear thee, speak to him before one or two, who may hear the matter, and if he will not hear reckon him a "worthless friend".''
One would almost be ready to think, that this writer should mean Christ by the wise man, were it not for the implacable enmity they bear unto him. The above author has cited also the following passage out of the same (w) writer, pertinent to the present purpose:
"A friend that declares to thee thy faults, "between him and thee", whenever he meets thee, is better to thee than a friend, that whenever he meets thee, gives thee a golden penny.''
(m) Raya Mehimna in Zohar, in Lev. fol. 35. 4. (n) T. Bab. Betacot, fol. 31. 1, 2. (o) Moses Kotsensis Mitzvot Tora pr. Affirm. 11. (p) Zohar. in Lev. fol. 19. 3. (q) Imre Binah in ib. (r) Milzvot Tora, pr. neg. 6. (s) T. Bab. Erachin, fol. 16. 2. (t) Maimon. Hilch. Deyot. c. 6. sect. 7. (u) Mischar happeninim apud Buxtorf. Florileg. Heb. p. 297. (w) Ibid.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain So it is not the will of your Father…
So it is not the will of your Father - Neither doth my Father despise the least of them. Observe the gradation. The angels, the Son, the Father.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. It is not the will of your…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Even so it is not. Here some may perhaps…
Even so it is not. Here some may perhaps object, that since the Almighty does not wish any of his little ones to perish, he must consequently wish all to be saved, and therefore that all will be saved. Now this is not the case: the will of the Almighty is therefore sometimes frustrated in its effects, which is contrary to Scripture. To this objection, St. John Damascene replies, that in God we must distinguish two distinct wills; the one antecedent, the other consequent. A person wills a thing antecedently, when he wills it merely as considered in itself. For instance, a prince wishes his subjects to live, in as much as they are all his subjects. But a person wills a thing consequently, when he will a thing in consideration of some particular circumstance. Thus, though the king wishes all his subject to live, he nevertheless wills that some should die, if they turn traitors, or disorganize the peace of society. In the same manner, the Almighty wishes none of his little ones to perish, in as much as they are all his creatures, made to his own image, and destined for the kingdom of glory; though it is equally certain that he wills the eternal punishment of many who have turned away from his service, and followed iniquity. If we observe this distinction, it is easy to see what our Saviour meant, when he said that it was not the will of his Father that any of these little ones should perish. (St. John Damascene)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Even so it is not the will of your…
Even so it is not the will of your Father which is in heaven that one of these little ones should perish--How, then, can He but visit for those "offenses" which endanger the souls of these little ones?
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. One of these little ones should perish —…
14. One of these little ones should perish — Our Lord through this whole passage intimates that it is possible for those who have become the little ones of Christ, at last to perish. If it were in fact a law of the divine administration that they could not apostatize, much of the language here used is deceptive. It is indeed replied that all those warnings are the means of preventing the apostacies, which are rendered impossible by them. But it is very unnatural to say that God prevents that which he has determined shall never take place, by continually representing it as possible. This would be to make it impossible by continually declaring it possible. MODE OF DEALING WITH OFFENDERS, 15-20.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) Even so it is not the will .…
(14) Even so it is not the will . . .—The form of the proposition has all the force that belongs to the rhetorical use of the negative. “It is not the will” suggests the thought that the will of the Father is the very opposite of that, and so the words are identical in their teaching with those of St. Paul, “He will have all men to be saved” (1Ti_2:4). The continued presence of the child is again emphasised in “one of these little ones.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Even so. The teaching of the parable is summed…
Even so. The teaching of the parable is summed up; the conduct of the earthly shepherd is a figure of that of the heavenly Shepherd. The will of your Father... perish. To scandalize one of these little ones, or lead him into sin (which is to cause to perish), is to fight against God"s will, who would have all men to be saved. (1Ti_2:4) "When the dignity of the little ones was asserted, it was Patrov mou , "my Father;" now that a motive directly acting on the conscience of the Christian is urged, it is Patro , your Father" (Alford). St. Paul teaches that Christ died for the weak brethren. (Rom_14:15 1Co_8:11) With this text (ver. 14) before him, it is inconceivable that any one can hold the doctrine of the eternal reprobation of certain souls. The whole passage is opposed to the theory of irrespective predestination and irresistible grace.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Even so it is not the will of your…
Mat_18:14
Even so it is not the will of your Father which is in heaven
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The childrens friends
I.
The children around us have friends.
1. They have Divine Friends. God the Father, God the Son, God the Holy Ghost, are these Friends.
2. They have angelic friends.
3. They have human friends. Some in heaven; also on earth.
II. Lessons.
1. These thoughts should encourage anxious parents.
2. These thoughts should encourage despondent teachers.
3. These thoughts should encourage neglected and sorrowing children. (J. Morgan.)
The childrens foes
1. Among the childrens foes may be reckoned physical diseases and ailments.
2. Among the childrens foes must be ranked evil passions.
3. Among the childrens foes are to be found many vile and malicious demons.
4. Among the childrens foes are to be found many foolish and wicked men.
(1) Persons who indulge vicious habits.
(2) The circulators of profane literature. (J. Morgan.)
Hidden force in a child
For they are the men and women of the future, and within them lurk wondrous possibilities and powers which shall be developed and manifested and felt another day. Naturalists tell us that in every single drop of water in the ocean there is electricity enough to generate two thunder-storms. The power is there silent and hidden, nevertheless ready at any moment to leap forth and do terrible execution. So within the soul of every little child in our homes, in our schools, and in our streets, there is a moral force lying hidden on which two utterly opposite eternities hang. (J. Morgan.)
Children in danger of perishing
The children around us are in danger of perishing. What that means none of us can fully describe or imagine. We may have seen a superb mansion perish by a fire, or an extensive mill perish by an explosion, or a magnificent ship perish in a storm, and may have attempted to estimate the loss, and have mourned over the wreck and ruin. But for a child, with a God-given, a God-endowed, and a God-redeemed nature to perish, must be something far more terrible than the loss of any mansion, or mill, or ship that ever was built, however elaborately finished, or expensively furnished. (J. Morgan.)
Gods love for little children
1. It is a love of utter unselfishness.
2. It is the love of delight in them.
3. It is a love of compassion toward them.
4. It is the love of trust in the almost infinite capacities of children. (T. Gasquoine, B. A.)
Destitute children
I. A careful regard should be paid to children. Ii. They are liable to perish.
1. Through lack of food.
2. Through lack of knowledge.
3. In a moral sense they are liable to perish.
III. It is not the will of the parent of good that these little ones should be included in peril and ruin. (D. Ace, M.A.)
I. The dangerous exposure of mankind.
II. The will of the father respecting us.
III. How that will is to make effect. (J. N. Pearson, M. A.)
Gods care for His children
1. The existence of things which put in peril the souls of them that may be the children of God.
2. It is contrary to Gods will that these dangers should be fatal to the salvation of His people.
3. The means which God has provided for the accomplishment of His gracious will in the salvation of the little ones.
4. The encouragement which the text affords to those who are desirous of imparting that knowledge which maketh wise unto salvation. (Bishop Sumner.)
The Father and the little ones
I. The truth asserted. Gods will is for their welfare.
1. Because He is their Creator.
2. Because He is Love.
3. These words apply to the whole realm of childhood. They are not limited to children of the good and wealthy.
II. A sad truth implied. That notwithstanding Gods will children may ripen for evil and be lost. (C. Vivace.)
Not an ideal child
I saw some time ago a great painters representation of this scene. He makes this child so noble-featured, full of brightness and beauty, standing there as a young prince, fetched for the purpose from a fair palace. That is artistic, but it does not answer the purpose. What was done was done on the spot. The Master did not send for and bring the fairest and best-trained child that Galilee contained. No; it was a street loiterer He called to Himself. Some little one busy at play in the market-place, or one looking on wondering at the edge of the crowd-the first little one on which His eyes could rest; and taking him with gentle hands, with all the roughness in which He found him, the Master pointed to him, and said: Do not despise him; deem him not unworthy of your regard, but rather with all yore powers influence him for good. Win his heart for God. Open to him the gates of heaven, and do all you can to smooth his path. Do not despise one of these. (C. Vivace.)
Men must co-operate with the will of God
Still there is room for human labour. What would the earth be without it? Suppose that where we see the corn ripening we saw only a barren waste; if the ground had not been ploughed, or the seed not sown, or the plants not tended, could we look on it and say, Even so, Father, for so it seemeth good in Thy sight? No; we should have to say: It is not according to Gods will; Gods goodness has been defeated, and mans badness crowned with triumph. God in the course of providence ordains that our work and effort should be used to produce that on which He has set His heart. When a house is being built, there are different sets of labourers. On a certain day you see the work standing still, and on inquiry as to the cause you find that one set of men were idlers, they had gone holiday-making, and all the others were baffled and could do nothing. Look into the sluggards garden; the sun is there, and the dew, and they cannot do anything; the showers descend; all Gods celestial workers are there; but they cannot do anything because man is idling, has not dug the earth, has not scattered the seed; therefore Gods means can do nothing. This is one of the great mysteries of the universe. I wonder that God did not determine to do it all Himself, and not wait for our work, and have His purposes baffled, because we do not do our share of the labour. (C. Vivace.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 14. Even so it is not the will of…
14. Even so it is not the will of your Father, etc. As the shepherd feels a deep and anxious interest in the straying sheep, and seeks to hunt and to save it, so the Father above seeks the salvation of all the humble ones in his kingdom.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:14 The shepherd’s joy is also the joy of…
18:14 The shepherd’s joy is also the joy of the Father; the purpose of pastoral care is so God will not lose any of his sheep.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.