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German theologian Heinrich Meyer suggests that Jesus' challenge to his disciples is to "turn round upon [the] road, and to acquire a moral disposition similar to the nature of little children". [3] Christ blessing the Children by Lucas Cranach the Younger. The Kingdom of Heaven is compared to little children at other places in the New Testament:
The original Greek does not contain an article, so this verse can be read equally as referring to "the Son of God" or "a Son of God." [5] In Roman mythology gods frequently interacted with the world and had many semi-divine children. Thus the soldiers might not be understanding Jesus in the modern Christian sense, but in a Roman religious sense ...
The editors of the Jerusalem Bible suggest that Matthew's purpose here is to show that Jesus is the "suffering servant" foretold by Isaiah. [6] The substitution of "son" for "servant" is possible because the Greek word παá¿–ς (pais) can mean either "son" or "servant". [7] There are also possible links to Genesis 22:2 and Exodus 4:22. [8]
The Bible makes clear throughout that the only figure who should be worshiped is God. Bruner considers this to be an indirect evidence that Jesus is God, something perhaps never explicitly stated in the New Testament. This is also a sharp difference from Mark. In that gospel Jesus is worshiped only once, but in Matthew it is common. [2]
In the King James Version of the Bible (KJV) the text reads: But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs. The New International Version (NIV) translates the passage as: He replied, "It is not right to take the children's bread and toss it to their dogs."
The pre-existence of Christ asserts the existence of Christ prior to his incarnation as Jesus.One of the relevant Bible passages is John 1 (John 1:1–18) where, in the Trinitarian interpretation, Christ is identified with a pre-existent divine hypostasis (substantive reality) called the Logos (Koine Greek for "word").
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