When they crouch in their dens, and abide in their lairs to lie in wait?
All Commentaries on Job 38:40 Go To Job 38
Gregory The Dialogist
AD 604
28. For what is designated by the name of the raven, and its young ones, but the Gentile world blackened with sin? Of which it is said by the Prophet; Who giveth to beasts their food, and to the young ravens which call on Him. [Ps. 147, 9] For the beasts receive food, when minds before brutal, are satiated with the food of Holy Scripture. But food is given to the young ravens, namely, to the sons of the Gentiles, when their longing is refreshed by our conversion [al. ‘conversation.’]. This raven was food, while Holy Church was seeking for it. But it now receives food, because it seeks out others for conversion.
29. And its young, that is, the holy preachers which are sprung from it, truly trust not in themselves, but in the strength of their Redeemer. Whence it is well said: When his young ones cry to God. For they know that they can do nothing by their own strength. And though in their pious wishes they hunger for the gain of souls, yet they desire these effects to be wrought by Him Who works all things within. For they understand by true faith, that neither is he that planteth any thing, neither he that watereth, but God Who giveth the increase. [1 Cor. 3, 7]
30. But in that which is said, Wandering because they have no meat, nothing else is designated by this wandering but the wishes of eager preachers. For while they desire to receive people into the bosom of the Church, being kindled with great warmth, they put forth their desire now to gather in these, and now those. For this very agitation of thought is, as it were, a kind of wandering; and they pass over as if to different places, with change of will, whilst they run here and there with ravenous mind, in numberless ways, and into different parts, for uniting souls together.
31. This wandering the young ones of the ravens, that is the sons of the Gentiles, learned from the teacher of the Gentiles himself. For in proportion to the strong love with which he burns, does he pass with rapid wandering from place to place; he wishes to pass from one place to another, because the love itself which fills him, urges him on. For when placed far away from the Romans, he writes, I make mention of you always in my prayers, making request, if by any means now at length I might have a prosperous journey by the will of God to come to you: for I long to see you. [Rom. l, 9-11] When kept at Ephesus, he writes to the Corinthians, Behold this third time I am ready to come to you. [2 Cor. 12, 14] Again, when tarrying at Ephesus, he speaks to the Galatians, saying, I desire to be with you now, and to change my voice. [Gal. 4, 20] When he was shut up also at Rome in the close keeping of the prison, because he is not permitted to go himself to the Philippians, he promises to send a disciple, saying, I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good heart, having known your state. [Phil. 2, 19] When bound also in chains, and detained at Ephesus, he writes to the Colossians, For though I be absent in body, yet am I with you in the Spirit. [Col. 2, 5] Behold how he wanders, as it were, in his holy longing; he is detained here in body, he is led thither in the Spirit; and exhibits the affection of fatherly love to those who are present, makes it known to those who are absent; bestows his labours on those who are before him, expresses his wishes for those who only hear him [so nearly all copies. Ben. prefers ‘the absent.’]; efficaciously present to those with whom he was, and yet not absent from those with whom he was not. But we gain a better notion of his wandering, if we consider still further his words to the Corinthians; for he says, I will come to you, when I shall have passed through Macedonia ; for I shall pass through Macedonia; but I shall perhaps remain with you, or even winter. [1 Cor. 16, 5. 6.] Let us consider, I pray you, what is this wandering. For behold in one place he remains for a while, in another he says that he will go, and in another he promises that he will turn aside. Why is it that he so anxiously distributes himself through so many places, except that he is bound around all with one love? For love, which is wont to unite things that are divided, compels the one heart of Paul to be divided amongst many things. And yet he gathers it together the more closely in God, the more widely he scatters it forth in holy longings. Paul therefore wishes to say all things at once in his preaching, to behold all men at once through his love; because he both wishes, by remaining in the flesh, to live for all, and, by passing out of the flesh, to profit all by the sacrifice of faith. Let therefore the young ones of the ravens wander, that is, let the sons of the Gentiles imitate their master, let them shake off the torpor of their mind, and when they find not the gain of souls, that is, their food, let them not rest; let them stretch themselves forth to advancement after advancement; and, toiling for the benefit of many, let them wander, as it were, and hunger for their own refreshment. But because, in running to and fro by the works of preaching, they cease not to feed the Gentile world with the refreshment of faith.
