Job 1:3

You see the greatness of Job's external wealth; but his internal wealth was even greater. The visible riches were splendid, but the invisible riches were even more splendid because they last; visible riches grow old, lose their value and continually collapse into the most pitiful …

The author calls Job a man of the East; he was superior to all in radiance and celebrity and could name distinguished and illustrious ancestors. How could Job not be incited to pride by the virtue that reigned in his soul, by the joy which his children gave him and by the fact he was the only one who simultaneously possessed wealth and virtue and the privilege to descend from illustrious fathers? But when these goods fall into the hands of the impious, heed what the prophet says: "Since pride has completely grasped them, they have clothed themselves in their injustice and impiety." But as for Job, he declares, "Why do the wicked live and grow old in their prosperity?" Now it was not like that at all for Job. It is not the nature of wealth that causes bad conduct but the mind of those who do not use wealth properly.

ALLEGORICAL INTERPRETATION. His substance also was three thousand sheep and three thousand camels. That believing hearers have been gathered from various manners of life, a truth which is first declared generally by the mention of the daughters, the same is afterwards brought before us in detail by the specification of the animals. For what does he set forth in the seven thousand sheep, but some men's perfect innocency, which comes from the pastures of the Law to the perfect estate of grace? what again is signified by the three thousand camels, but the crooked defectiveness of the Gentiles coming to the fulness of faith. Now in Holy Scripture, sometimes the Lord Himself is expressed by the title of a camel, and sometimes the Gentile people. For the Lord is signified by the name of a camel, as when it is said by that very Lord to the Jews that set themselves against Him, who strain at a gnat, and swallow a camel. For a gnat wounds while it whispers, but a camel of free will bends to receive its load. Thus the Jews strained at a gnat, in that they sought that a seditious robber should be let go, but they swallowed a camel, in that Him, Who had come down of His own accord to take upon Him the burthens of our mortal nature, they strove to overwhelm by their clamours. Again, the Gentile state is signified by the naming of a camel; and hence Rebecca on going to Isaac is brought on a camel's back, in that the Church, which hastens from the Gentile state to Christ, is found in the crooked and defective behaviour of the old life; and she, when she saw Isaac, descended, in that when the Gentile world knew the Lord, it abandoned its sins, and descending from the height of self-elation sought the lowly walks of humility; and she too in bashfulness covers herself with a veil, in that she is confounded in His presence for her past life. […]

MORAL INTERPRETATION. His substance also was seven thousand sheep and three thousand camels. But because this store of antecedent virtues is followed by a manifold concern for good works, it is rightly added. For, saving the historical truth, we are at liberty to follow in a spiritual way that which our ears receive in a carnal shape. Thus we possess seven thousand sheep, when we feed the innocent thoughts within our breast, in a perfect purity of heart, with the food of truth which we have sought after. And we shall have three thousand camels likewise in our possession, if all that is high and crooked in us be subdued to the order of faith, and when of our own free will, and in our longing after humility, it is made to bow down itself under a knowledge of the Trinity. For we possess camels, whensoever we put down in humility all the high notions that we entertain. Surely we are in possession of camels, when we bend our thoughts to sympathy with a brother's weakness, that bearing our burthens by turns, we may by lowering ourselves thereto know how to compassionate the weakness of another man. By camels, too, which do not cleave the hoof, but chew the cud, may be understood the good stewardships of earthly things, which, in that they have something of the world, and something of God, must needs be represented by a common animal. For though earthly stewardship may be subservient to our eternal welfare, yet we cannot acquit ourselves of it without inward disquietude. Therefore because both at the present time the mind is disturbed thereby, and also a reward laid up for ever, like a common animal, it both has something of the Law, and something it has not. […]

HISTORICAL INTERPRETATION. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household.