This really grabbed me today!

[Johann]

But Wow check that admission! Romans 6:23

You just opened another door for Brakelite without knowing.

Boy, I've not seen a person in this forum correctly identify the devil (adversary) from Hebrews 2 for a very long time.

Interesting.

You are "playing" the one member to the other, by subtle "suggestions" coercing.
And you are the one in error.
J

 

[Johann]

The demons also addressed Jesus as the Son of God (Matthew 8:29, Mark 3:11, 5:7, Luke 4:41). The man in the tombs possessed of a devil also called Christ the Son of God (Luke 8:27-29). The Roman centurion said he believed that Christ was the Son of God (Mark 15:39). The disciples confessed Christ to be the Son of God (Matthew 14:33, 16:16, John 1:49, 11:27). Philip (the evangelist) explained to the Ethiopian eunuch that Christ was the Son of God (Acts 8:37). The first thing Paul taught after his 'blindness' was that Christ is the Son of God (Acts 9:20). Paul’s continuing theme was that God had sent His Son into the world to die (Romans 1:4, 8:3, 32, 2 Corinthians 1:19, Galatians 2:20, Ephesians 4:13 etc.). Not surprisingly, John's little letters, as does the book of Hebrews, constantly refer to Christ as the Son of God (1 John 3:8, 4:15, 5:5, 5:10, 5:12-13, 5:20, Hebrews 4:14, 6:6, 7:3, 10:29). That Christ is the Son of God was also the testimony of John the Baptist (John 1:32-34) – and so the list goes on. Some say that Christ is a son only because of the virgin birth at Bethlehem, but if this were true, then John, when writing his Gospel (to show that Jesus was the Christ, the Son of God), made a serious mistake. This is because he did not even mention the birth of Jesus or the events of Bethlehem. The only thing in this respect he did say was that the Word was made flesh (John 1:14). This must be the briefest of references to Christ’s incarnation that it is possible to make. If John had wanted to show that the only reason why Christ was called the Son of God was because of the virgin birth then surely he would have at least mentioned where the angel Gabriel visited Mary saying that the child she was going to bear would be called the Son of God (Luke 1:35). As it was he did not even mention it. The prime reason therefore for Christ being called the Son of God cannot be His birth at Bethlehem. There must be another reason. The “signs” that John gave were signs of Christ’s divinity. Under the inspiration of the Holy Spirit he was led of God to show that Christ was the divine Son of God. This can clearly be seen in his opening words:

“In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1

In order to fulfil the purpose in writing his Gospel (that Jesus was the Christ, the Son of God), the very first thing that the Holy Spirit led John to write was that Christ, in His pre-existence, “was God”. From the outset therefore, John was saying to his readers that there are two divine personages who are both rightly termed God (Gr. Theos). This was the opening thrust of his Gospel. John then proceeded to reinforce his opening words. He did this by saying that all things were made by the Word and without him was not any thing made that was made (John 1:3). Christ therefore, says John, is our Creator. This is the highest possible claim to divinity. Only divinity is not created. These are amongst the opening thoughts that John sought to impress on the minds of those who would read his Gospel. First he shows that Christ is God (1:1). Secondly he shows that Christ was in the beginning with God (1:2). Thirdly he says that Christ is our Creator (1:3). These opening words are the very foundation for everything else he would write.

It is said that John’s Gospel is written in easy-to-understand Greek – also that he uses a comparatively small vocabulary of around 600 words. This having been said, its simplicity contains the most profound truths given to man. These truths, down through the centuries, have captivated the minds of the most able of the world’s theologians and scholars yet at the same time they have been understood by children. Its profundity lies in its simplicity of thought.

Terry Hill.

Powerful.
J.

 

[face2face]

KJV 2 Peter 1:3-4
3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

It's through the death of Jesus Christ the escape was made possible.

I'm somewhat uncomfortable with that. We cannot live in righteousness unless the flesh dies. The sinful flesh of man must die before it can be united to divinity.

What? Uncomfortable with God declaring His righteousness in the life, death and resurrection of His Son? Surely not! At the moment you don't appear to appreciate the battle ground?

Why was God in Christ reconciling the World? In meaning he was constantly helping His Son bring every thought captive 2 Corinthians 10:5 to the Logos of God....which is the same battle we are fighting today.

Putting the carnal mind to death in Christ is exactly how God's Righteousness was declared an in no other way could it.

It concerns me more you did not reply to most of the content or Scriptures in my post - that's a worry. You hold to what is comfortable is another concern.

 

[face2face]

You are "playing" the one member to the other, by subtle "suggestions" coercing.
And you are the one in error.
J

From where I stand you don't have much to offer in this thread J. The odd poke and prod is about it.

 

[face2face]

That “the Word” is Christ is beyond question.

Hold on Brakelite - "The Word" is Yahweh's alone, and for him to make the Christ "The Word", doesn't mean its Christ's alone! You make a serious error in denying the One True God His Logos.

 

[Johann]

From where I stand you don't have much to offer in this thread J. The odd poke and prod is about it.

Joh 17:2 Even as Thou hast given Him authority over all flesh, in order that He should give eternal life to as many as Thou hast given Him.
Joh 17:3 And this is life eternal, in order that they might know Thee the only true God, and Jesus Christ, Whom Thou hast sent.
Joh 17:4 I have glorified Thee on the earth: Having finished the work which Thou hast given Me in order that I should do it.
Joh 17:5 And now, O Father, glorify Thou Me beside Thine own Self with the glory which I had beside Thee before the world was.

But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Php_2:5-11).

...which you deny...



Epistle of Ignatius to the Tarsians
Philip Schaff: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus - Christian Classics Ethereal Library

And, "Glorify Me with Thy glory which I had before the world was? "[24]

Irenaeus Against Heresies Book IV
Philip Schaff: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus - Christian Classics Ethereal Library

For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was."[163]

Hippolytus Exegetical Fragments
Philip Schaff: ANF05. Fathers of the Third Century: Hippolytus, Cyprian, Caius, Novatian, Appendix - Christian Classics Ethereal Library

the lowly estate of humanity, He said, "Father, glorify me with the glory which I had,"[45]

A Treatise of Novatian Concerning the Trinity
Philip Schaff: ANF05. Fathers of the Third Century: Hippolytus, Cyprian, Caius, Novatian, Appendix - Christian Classics Ethereal Library

Repeating this same thing, He says: "Father, glorify me with that glory wherewith I was with Thee before the world was."[90]

A Treatise of Novatian Concerning the Trinity
Philip Schaff: ANF05. Fathers of the Third Century: Hippolytus, Cyprian, Caius, Novatian, Appendix - Christian Classics Ethereal Library

If Christ was only man, how does He say, "And now glorify me with the glory which I had with Thee before the world was? "[121]

A Treatise of Novatian Concerning the Trinity
Philip Schaff: ANF05. Fathers of the Third Century: Hippolytus, Cyprian, Caius, Novatian, Appendix - Christian Classics Ethereal Library

Or when by Christ Himself it is expressed: "Father, glorify me with that glory with which I was with Thee before the world was made?[208]

Origen Commentary on Matthew Book XIII
Philip Schaff: ANF10. Bibliographic Synopsis; General Index - Christian Classics Ethereal Library

But when it is said by the Saviour in the prayer to the Father, "And, now, glorify me, O Father, with Thine own self, with the glory which I had with Thee before the world was,"[128]


And now] When the ministry is completed.
glorify thou me] The pronouns are placed side by side for emphasis, as in Joh_17:4, where the Greek runs, ‘I Thee glorified.’ The two verses are parallels; ‘I Thee glorified on earth; glorify Me Thou in heaven.’
with thine own self] In fellowship with Thee. The following great truths are contained in these two verses;

(1) that the Son is in Person distinct from the Father; (2) that the Son, existing in glory with the Father from all eternity, working in obedience to the Father on earth, existing in glory with the Father now, is in Person one and the same.
I had] Imperfect tense, implying continual possession.

J.

 

[face2face]

Joh 17:2 Even as Thou hast given Him authority over all flesh, in order that He should give eternal life to as many as Thou hast given Him.
Joh 17:3 And this is life eternal, in order that they might know Thee the only true God, and Jesus Christ, Whom Thou hast sent.
Joh 17:4 I have glorified Thee on the earth: Having finished the work which Thou hast given Me in order that I should do it.
Joh 17:5 And now, O Father, glorify Thou Me beside Thine own Self with the glory which I had beside Thee before the world was.

But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Php_2:5-11).

...which you deny...

And that same Glory you hope to attain also? Did you notice the prerequisite of him entering?

...it necessary for the Christ to suffer these things and enter into his glory? Luke 24:26

Out of interest J. do you believe you will enter the same glory?

And if so, would you have pre-existed also?

 

[Johann]

Hold on Brakelite - "The Word" is Yahweh's alone, and for him to make the Christ "The Word", doesn't mean its Christ's alone! You make a serious error in denying the One True God His Logos.

Error after error,

Joh 1:1 In the beginning [of the ages] was [already pre-existent] the Word [Christ], and the Word was with God, and the Word was God. (Gen_1:1)


was = was [already pre-existent]. Creation is not mentioned till Joh_1:3. "The Word had no beginning". See Joh_1:3; Joh_17:5. 1Jn_1:1. Eph_1:4. Pro_8:23. Psa_90:2. Compare Joh_8:58. Not the same "was "as in Joh_1:14.
the Word. Greek. Logos. As the spoken word reveals the invisible thought, so the Living Word reveals the invisible God. Compare Joh_1:18.

the Word was God. This is correct. The Art. designates "the Word" as the subject. The order of the words has to do only with the emphasis, which is thus placed on the predicate, while "the Word "is the subject.
was God. Here "God "is without the Art., because it denotes the conception of God as Infinite, Eternal, Perfect, Almighty, &c. Contrast Joh_4:24.


In the beginning — of all time and created existence, for this Word gave it being (Joh_1:3, Joh_1:10); therefore, “before the world was” (Joh_17:5, Joh_17:24); or, from all eternity.
was the Word — He who is to God what man’s word is to himself, the manifestation or expression of himself to those without him. (See on Joh_1:18).

On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.
was with God — having a conscious personal existence distinct from God (as one is from the person he is “with”), but inseparable from Him and associated with Him (Joh_1:18; Joh_17:5; 1Jn_1:2), where “THE FATHER” is used in the same sense as “God” here.

was God — in substance and essence God; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal?

It was not the eternity of “the Father,” but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus “with God?” It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God - in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love.

But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fullness of time “was made flesh.” After each verse, then, the reader must say, “It was He who is thus, and thus, and thus described, who was made flesh.”
Fausset.

J.

 

[face2face]

Error after error,

Joh 1:1 In the beginning [of the ages] was [already pre-existent] the Word [Christ], and the Word was with God, and the Word was God. (Gen_1:1)


was = was [already pre-existent]. Creation is not mentioned till Joh_1:3. "The Word had no beginning". See Joh_1:3; Joh_17:5. 1Jn_1:1. Eph_1:4. Pro_8:23. Psa_90:2. Compare Joh_8:58. Not the same "was "as in Joh_1:14.
the Word. Greek. Logos. As the spoken word reveals the invisible thought, so the Living Word reveals the invisible God. Compare Joh_1:18.

the Word was God. This is correct. The Art. designates "the Word" as the subject. The order of the words has to do only with the emphasis, which is thus placed on the predicate, while "the Word "is the subject.
was God. Here "God "is without the Art., because it denotes the conception of God as Infinite, Eternal, Perfect, Almighty, &c. Contrast Joh_4:24.


In the beginning — of all time and created existence, for this Word gave it being (Joh_1:3, Joh_1:10); therefore, “before the world was” (Joh_17:5, Joh_17:24); or, from all eternity.
was the Word — He who is to God what man’s word is to himself, the manifestation or expression of himself to those without him. (See on Joh_1:18).

On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.
was with God — having a conscious personal existence distinct from God (as one is from the person he is “with”), but inseparable from Him and associated with Him (Joh_1:18; Joh_17:5; 1Jn_1:2), where “THE FATHER” is used in the same sense as “God” here.

was God — in substance and essence God; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal?

It was not the eternity of “the Father,” but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus “with God?” It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God - in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love.

But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fullness of time “was made flesh.” After each verse, then, the reader must say, “It was He who is thus, and thus, and thus described, who was made flesh.”
Fausset.

J.

Logos has always existed J....Just not in the form of Jesus Christ.

 

[Johann]

And that same Glory you hope to attain also? Did you notice the prerequisite of him entering?

...it necessary for the Christ to suffer these things and enter into his glory? Luke 24:26

Out of interest J. do you believe you will enter the same glory?

And if so, would you have pre-existed also?

Tit 3:10 A man that is an heretick after the first and second warning reject;
Tit 3:11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.


heretic — Greek “heresy,” originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely “heresy” in the modern sense; and in the later Epistles it has almost assumed this meaning.

The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed “questions” reprobated in Tit_3:9, and immoral in practice.
reject — decline, avoid; not formal excommunication, but, “have nothing more to do with him,” either in admonition or intercourse.

I have nothing more to say to you.
J.

 

[face2face]

Romans 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)

Why the distinction?

Again, it's teaching us that the inheritance which was/is Christ for his obedience we will share in, if we suffer for his names sake. Of course God is still in focus as the rewarder of faith. Hebrews 11:6, of which Jesus is the author / and our example!

The reward, as it was for Christ, is the same in nature for us.

Romans 8:18 For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us.

It will be the Glory of God as manifested in and through the Lord Jesus Christ .

Glory relates to dignity, honour to position, power to ability to perform righteously.

We cannot be fellow-heirs with God! Impossible!...with Jesus - certainly!

 

[Johann]

Logos has always existed J....Just not in the form of Jesus Christ.

The significance of Jesus as the Logos
Much of what John says about the Logos can be found in Jewish literature about “divine Wisdom.”6

This means texts where Wisdom is “personified” probably circulated well before John wrote,7 so readers would have had some understanding of the idea behind Jesus as the Logos.

Hear from Ben Witherington III in his course The Wisdom of John on the role of the prologue in John’s Gospel (John 1:1), the profound truth that Jesus is the Logos who is both divine and human, and what it means that Jesus is the “Wisdom of God” personified:

How much longer will you kick against the prodding?


This is why John uses logos to describe God’s revelation of himself. D. A. Carson writes in his commentary on John that God’s “Word” (logos) in the Old Testament “is his powerful self-expression in creation, revelation, and salvation, and the personification of that ‘Word’ makes it suitable for [him] to apply it as a title to God’s ultimate self-disclosure, the person of his own Son.”8

Jesus is Wisdom personified.

John intends for the whole of his Gospel to be read through the lens of John 1:1, writes C. K. Barrett: “The deeds and words of Jesus are the deeds and words of God; if this be not true, the book is blasphemous.”9

 

[farouk]

The significance of Jesus as the Logos
Much of what John says about the Logos can be found in Jewish literature about “divine Wisdom.”6

This means texts where Wisdom is “personified” probably circulated well before John wrote,7 so readers would have had some understanding of the idea behind Jesus as the Logos.

Hear from Ben Witherington III in his course The Wisdom of John on the role of the prologue in John’s Gospel (John 1:1), the profound truth that Jesus is the Logos who is both divine and human, and what it means that Jesus is the “Wisdom of God” personified:

How much longer will you kick against the prodding?


This is why John uses logos to describe God’s revelation of himself. D. A. Carson writes in his commentary on John that God’s “Word” (logos) in the Old Testament “is his powerful self-expression in creation, revelation, and salvation, and the personification of that ‘Word’ makes it suitable for [him] to apply it as a title to God’s ultimate self-disclosure, the person of his own Son.”8

Jesus is Wisdom personified.

John intends for the whole of his Gospel to be read through the lens of John 1:1, writes C. K. Barrett: “The deeds and words of Jesus are the deeds and words of God; if this be not true, the book is blasphemous.”9

@Johann The Logos of John 1 seems to link in with wisdom of Proverbs 8....

Remembering of course that the Logos is indeed eternal.

 

[face2face]

Tit 3:10 A man that is an heretick after the first and second warning reject;
Tit 3:11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.


heretic — Greek “heresy,” originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely “heresy” in the modern sense; and in the later Epistles it has almost assumed this meaning.

The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed “questions” reprobated in Tit_3:9, and immoral in practice.
reject — decline, avoid; not formal excommunication, but, “have nothing more to do with him,” either in admonition or intercourse.

I have nothing more to say to you.
J.

It's a desperate act from one who has run out of weapons. All your commentaries amount to nothing. You cannot even speak to Jesus nature as the Apostles do? Why so? because such is the confusion caused by man-made teachings.

Not once have you even attempted to answer the question of how God condemned our nature in the life and death of Jesus Christ - a critical subject the Apostles all deal with extensively.

What else can be said?

 

[face2face]

@Johann The Logos of John 1 seems to link in with wisdom of Proverbs 8....

Remembering of course that the Logos is indeed eternal.

It links beautifully but if your resources are external to God's Word, Proverbs 8 will be lost forever.

 

[Johann]

@Johann The Logos of John 1 seems to link in with wisdom of Proverbs 8....

Remembering of course that the Logos is indeed eternal.

I fully concur @farouk, who is the Logos to you?
J.

 

[farouk]

I fully concur @farouk, who is the Logos to you?
J.

The Son of God, the Lord Jesus, indeed.

 

[Johann]

The Son of God, the Lord Jesus, indeed.

Amen farouk.
J.

 

[face2face]

John 1:1 In the beginning was the Word, and the Word was with God, and the Word was fully God.was with God in the beginning.

1 John 1:1 This is what we proclaim to you: what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched (concerning the word of life— to you the eternal life that was with the Father and was revealed to us).

Can you see how John went further in making the Word of God & the Word of Life interchangeable?

You can see from John's letter the word becoming flesh has nothing to do with a pre-existent Jesus physically coming down from Heaven and being born of Mary. I am interested to know why John changed the way he opened this letter clearly showing it was eternal life given to Jesus which is from Heaven and not Christ himself.

It also shows Johns knowledge of Logos = Wisdom = Eternal Life which is clearly taught from Proverbs 8:23 ; Proverbs 8:35

I wonder if false ideas like the Trinity were already festering in the hearts of believers then?

What I know for sure is 1 John 1 spells it out extremely clearly...it was the impersonal "eternal life" which was "with the Father" and it was this life which "became flesh" in a physical body of the Lord Jesus Christ.

 

[Johann]

It's a desperate act from one who has run out of weapons. All your commentaries amount to nothing. You cannot even speak to Jesus nature as the Apostles do? Why so? because such is the confusion caused by man-made teachings.

Not once have you even attempted to answer the question of how God condemned our nature in the life and death of Jesus Christ - a critical subject the Apostles all deal with extensively.

What else can be said?

to get Chochmah, coupled with tevanah..


Job 38:1 Then the LORD answered Job out of the whirlwind, and said,
Job 38:2 Who is this that darkeneth counsel by words without knowledge?
Job 38:3 Gird up now thy loins like a man; for I will demand of thee, and answer thou me.
Job 38:4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.
Job 38:5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?
Job 38:6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;
Job 38:7 When the morning stars sang together, and all the sons of God shouted for joy?
Job 38:8 Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?
Job 38:9 When I made the cloud the garment thereof, and thick darkness a swaddlingband for it,
Job 38:10 And brake up for it my decreed place, and set bars and doors,
Job 38:11 And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?
Job 38:12 Hast thou commanded the morning since thy days; and caused the dayspring to know his place;
Job 38:13 That it might take hold of the ends of the earth, that the wicked might be shaken out of it?
Job 38:14 It is turned as clay to the seal; and they stand as a garment.
Job 38:15 And from the wicked their light is withholden, and the high arm shall be broken.
Job 38:16 Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?
Job 38:17 Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?
Job 38:18 Hast thou perceived the breadth of the earth? declare if thou knowest it all.
Job 38:19 Where is the way where light dwelleth? and as for darkness, where is the place thereof,
Job 38:20 That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof?
Job 38:21 Knowest thou it, because thou wast then born? or because the number of thy days is great?
Job 38:22 Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail,
Job 38:23 Which I have reserved against the time of trouble, against the day of battle and war?
Job 38:24 By what way is the light parted, which scattereth the east wind upon the earth?
Job 38:25 Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;
Job 38:26 To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man;
Job 38:27 To satisfy the desolate and waste ground; and to cause the bud of the tender herb to spring forth?
Job 38:28 Hath the rain a father? or who hath begotten the drops of dew?
Job 38:29 Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?
Job 38:30 The waters are hid as with a stone, and the face of the deep is frozen.
Job 38:31 Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?
Job 38:32 Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?
Job 38:33 Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?
Job 38:34 Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?
Job 38:35 Canst thou send lightnings, that they may go, and say unto thee, Here we are?
Job 38:36 Who hath put wisdom in the inward parts? or who hath given understanding to the heart?
Job 38:37 Who can number the clouds in wisdom? or who can stay the bottles of heaven,
Job 38:38 When the dust groweth into hardness, and the clods cleave fast together?
Job 38:39 Wilt thou hunt the prey for the lion? or fill the appetite of the young lions,
Job 38:40 When they couch in their dens, and abide in the covert to lie in wait?
Job 38:41 Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat.

Answer, if you can F2F
J.