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This text overthrows Nestorius, who asserted that it was not the very Word, even God, Who the Self-same was made man, being conceived of the sacred blood of the Virgin: but that the Virgin brought forth a man endowed with every kind of virtue, and that the Word of God was united to him: thus making out two sons, one born of the Virgin, i. e ...
The main dispute with respect to this verse relates to John 1:1c ("the Word was God"). One minority translation is "the Word was divine." This is based on the argument that the grammatical structure of the Greek does not identify the Word as the Person of God but indicates a qualitative sense.
Gregory the Great: "Ye know that the only-begotten Son is called the Word of the Father. Now we know, in the case of our own utterance, the voice first sounds, and then the word is heard. Thus John declares himself to be the voice, i. e. because he precedes the Word, and, through his ministry, the Word of the Father is heard by man." [3]
"That there is one Almighty God, who made all things by His Word," [55] and "That by the Word, through whom God made the creation, He also bestowed salvation on the men." [ 55 ] Therefore, while Cerinthus claimed that the world was made by "a certain Power far separated from" an almighty God, John, according to Irenaeus, by means of John 1:1-5 ...
This verse indicates that God will see even the most covert actions, and will ensure they are properly rewarded, because it is not whether one gives alms but how. [3] This is akin to the Jewish teaching: "One who gives charity in secret is greater than Moses" (T. Bab. Bava Bathra, fol. 9. 2.). [3] [4]
This verse is considered to be a summation of the entire sermon. Some editions append it to the end of Matthew 7:7-11, and the rule does seem to be an expansion on the teaching about prayer in that section. However, the word therefore and the mention of the law and the prophets implies that this is a more far reaching teaching.
Even without the word it is quite clear that this is a reference to the Kingdom of God. [3] The parallel to this verse at Luke 12:31 does not include “first”, and does not mention righteousness , but as France notes, the author of Matthew shows a special interest in righteousness throughout his gospel.
Matthew 4:19 is the nineteenth verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has just begun preaching in Galilee and has encountered the fishermen Simon Peter and Andrew. In this verse he calls the pair to follow him.