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Commentary on Job 1 verses 1–3
1 ¶ There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
2 And there were born unto him seven sons and three daughters.
3 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; so that this man was the greatest of all the men of the east.
Concerning Job we are here told,
I. That he was a man; therefore subject to like passions as we are. He was Ish, a worthy man, a man of note and eminency, a magistrate, a man in authority. The country he lived in was the land of Uz, in the eastern part of Arabia, which lay towards Chaldea, near Euphrates, probably not far from Ur of the Chaldees, whence Abraham was called. When God called one good man out of that country, yet he left not himself without witness, but raised up another in it to be a preacher of righteousness. God has his remnant in all places, sealed ones out of every nation, as well as out of every tribe of Israel, Rev 7:9. It was the privilege of the land of Uz to have so good a man as Job in it; now it was Arabia the Happy indeed: and it was the praise of Job that he was eminently good in so bad a place; the worse others were round about him the better he was. His name Job, or Jjob, some say, signifies one hated and counted as an enemy. Others make it to signify one that grieves or groans; thus the sorrow he carried in his name might be a check to his joy in his prosperity. Dr. Cave derives it from Jaab - to love, or desire, intimating how welcome his birth was to his parents, and how much he was the desire of their eyes; and yet there was a time when he cursed the day of his birth. Who can tell what the day may prove which yet begins with a bright morning?
II. That he was a very good man, eminently pious, and better than his neighbours: He was perfect and upright. This is intended to show us, not only what reputation he had among men (that he was generally taken for an honest man), but what was really his character; for it is the judgment of God concerning him, and we are sure that is according to truth. 1. Job was a religious man, one that feared God, that is, worshipped him according to his will, and governed himself by the rules of the divine law in every thing. 2. He was sincere in his religion: He was perfect; not sinless, as he himself owns (Job 9:20): If I say I am perfect, I shall be proved perverse. But, having a respect to all God's commandments, aiming at perfection, he was really as good as he seemed to be, and did not dissemble in his profession of piety; his heart was sound and his eye single. Sincerity is gospel perfection. I know no religion without it. 3. He was upright in his dealings both with God and man, was faithful to his promises, steady in his counsels, true to every trust reposed in him, and made conscience of all he said and did. See Isa 33:15. Though he was not of Israel, he was indeed an Israelite without guile. 4. The fear of God reigning in his heart was the principle that governed his whole conversation. This made him perfect and upright, inward and entire for God, universal and uniform in religion; this kept him close and constant to his duty. He feared God, had a reverence for his majesty, a regard to his authority, and a dread of his wrath. 5. He dreaded the thought of doing what was wrong; with the utmost abhorrence and detestation, and with a constant care and watchfulness, he eschewed evil, avoided all appearances of sin and approaches to it, and this because of the fear of God, Neh 5:15. The fear of the Lord is to hate evil (Pro 8:13) and then by the fear of the Lord men depart from evil, Pro 16:6.
III. That he was a man who prospered greatly in this world, and made a considerable figure in his country. He was prosperous and yet pious. Though it is hard and rare, it is not impossible, for a rich man to enter into the kingdom of heaven. With God even this is possible, and by his grace the temptations of worldly wealth are not insuperable. He was pious, and his piety was a friend to his prosperity; for godliness has the promise of the life that now is. He was prosperous, and his prosperity put a lustre upon his piety, and gave him who was so good so much greater opportunity of doing good. The acts of his piety were grateful returns to God for the instances of his prosperity; and, in the abundance of the good things God gave him, he served God the more cheerfully. 1. He had a numerous family. He was eminent for religion, and yet not a hermit, not a recluse, but the father and master of a family. It was an instance of his prosperity that his house was filled with children, which are a heritage of the Lord, and his reward, Psa 127:3. he had seven sons and three daughters, Job 1:2. Some of each sex, and more of the more noble sex, in which the family is built up. Children must be looked upon as blessings, for so they are, especially to good people, that will give them good instructions, and set them good examples, and put up good prayers for them. Job had many children, and yet he was neither oppressive nor uncharitable, but very liberal to the poor, Job 31:17, etc. Those that have great families to provide for ought to consider that what is prudently given in alms is set out to the best interest and put into the best fund for their children's benefit. 2. He had a good estate for the support of his family; his substance was considerable, Job 1:3. Riches are called substance, in conformity to the common form of speaking; otherwise, to the soul and another world, they are but shadows, things that are not, Pro 23:5. It is only in heavenly wisdom that we inherit substance, Pro 8:21. In those days, when the earth was not fully peopled, it was as now in some of the plantations, men might have land enough upon easy terms if they had but wherewithal to stock it; and therefore Job's substance is described, not by the acres of land he was lord of, but, (1.) By his cattle - sheep and camels, oxen and asses. The numbers of each are here set down, probably not the exact number, but thereabout, a very few under or over. The sheep are put first, because of most use in the family, as Solomon observes (Pro 27:23, Pro 27:26, Pro 27:27): Lambs for thy clothing, and milk for the food of thy household. Job, it is likely, had silver and gold as well as Abraham (Gen 13:2); but then men valued their own and their neighbours' estates by that which was for service and present use more than by that which was for show and state, and fit only to be hoarded. As soon as God had made man, and provided for his maintenance by the herbs and fruits, he made him rich and great by giving him dominion over the creatures, Gen 1:28. That therefore being still continued to man, notwithstanding his defection (Gen 9:2), is still to be reckoned one of the most considerable instances of men's wealth, honour, and power, Psa 8:6. (2.) By his servants. He had a very good household or husbandry, many that were employed for him and maintained by him; and thus he both had honour and did good; yet thus he was involved in a great deal of care and put to a great deal of charge. See the vanity of this world; as goods are increased those must be increased that tend them and occupy them, and those will be increased that eat them; and what good has the owner thereof save the beholding of them with his eyes? Ecc 5:11. In a word, Job was the greatest of all the men of the east; and they were the richest in the world: those were rich indeed who were replenished more than the east, Isa 2:6. Margin. Job's wealth, with his wisdom, entitled him to the honour and power he had in his country, which he describes (ch. 29), and made him sit chief. Job was upright and honest, and yet grew rich, nay, therefore grew rich; for honesty is the best policy, and piety and charity are ordinarily the surest ways of thriving. He had a great household and much business, and yet kept up the fear and worship of God; and he and his house served the Lord. The account of Job's piety and prosperity comes before the history of his great afflictions, to show that neither will secure us from the common, no, nor from the uncommon calamities of human life. Piety will not secure us, as Job's mistaken friends thought, for all things come alike to all; prosperity will not, as a careless world thinks, Isa 47:8. I sit as a queen and therefore shall see no sorrow.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 1:2
Notice how the author first of all speaks about Job’s virtue and then of the goods Job has received from God. Observe the opportunity Job received to have children, and the proportion of children who are boys, desired as a source of greater benefit. Scripture says immediately why the man must receive our praise. It is because of the greatness of Job’s virtue and the fruitfulness of his soul. And indeed we derive all such goods from virtue. That is why I speak about beautiful and plentiful progeny. “There shall not be,” Scripture says, “male or female barren among you.” But Abraham was childless, so that you might learn that Abraham’s goods were not the reward of virtue but of other goods. Therefore God has promised those goods in order to be generous to you.
Gregory the DialogistAD 604
The heart of the parent is often enticed into avarice by a numerous offspring, for he is the more inflamed with ambition for laying up an inheritance, in proportion as he abounds in the number to inherit it. In order then that it might be shown what holiness of mind blessed Job possessed, he is both called righteous, and is said to have been the father of a numerous offspring. And the same man in the beginning of his book is declared devout in offering sacrifices, and besides he afterwards with his own mouth records himself as ready in giving alms. Let us then consider with what resolution he showed himself to be endowed, whom no feelings of affection for so many heirs could ever dispose to be greedy of an inheritance for them.
Gregory the DialogistAD 604
And forasmuch as each particular vice is stifled by fear, whilst the several virtues spring from charity, it is rightly added,
And there were born unto him seven sons and three daughters.
38. For there are seven sons born to us, when by the conception of good intent the seven virtues of the holy Spirit spring up in us. Thus the Prophet particularizes this inward offspring, when the Spirit renders the mind fruitful, in these words; And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him. [Isa. 11, 2] So when by the coming of the Holy Spirit there is engendered in each of us, ‘wisdom, understanding, counsel, might, knowledge, piety, and the fear of the Lord,’ something like a lasting posterity is begotten in the mind, which preserves the stock of our nobility that is above unto life, for so much the longer as it allies it with the love of eternity. Yet surely the seven sons have in us three sisters, forasmuch as all that manly work which these virtuous affections [virtutum sensus] do, they unite with faith, hope, and charity. For the seven sons never attain the perfection of the number ten, unless all that they do be done in faith, hope, and charity.
Gregory the DialogistAD 604
18. What is conveyed to us in the number of seven, saving the sum of perfection? for to say nothing of the arguments of human reasoning which maintain that it is therefore perfect, because it consists of the first even number, and of the first uneven; of the first that is capable of division, and of the first which is incapable of it; we know most certainly that holy Scripture is wont to put the number seven for perfection, whence also it tells us that on the seventh day the Lord rested from His works; and it is hence too ,that the seventh day was given to man for a rest; i.e. for a 'Sabbath.' Hence it is that the year of jubilee, wherein we have a full rest set forth, is accomplished in seven weeks, being completed by the addition of the unit of our uniting together.
19. Thus there were born to him seven sons; namely, the Apostles manfully issuing forth to preach; who in putting in practice the precepts of perfection, as it were maintained in their manner of life the courage of the superior sex. For hence it is that twelve of them were chosen, who should be replenished with the perfection of the sevenfold grace of the Spirit. As from the number seven we rise to twelve; for seven multiplied in its component parts is extended to twelve; for whether four be taken by three or three by four, seven is changed into twelve, and hence, forasmuch as the holy Apostles were sent to proclaim the holy Trinity in the four quarters of the globe, they were chosen twelve in number, that by their very number they might set forth that perfection, which they proclaimed both by their lips and in their lives.
20. And three daughters. What do we understand by the daughters but the weaker multitudes of the faithful, who, though they never adhere with a virtuous resolution to perfection of life, yet cleave with constancy to the belief of the Trinity which has been taught them. Thus by ‘the seven sons’ is represented the order of the Preachers, and by ‘the three daughters’ the multitude of the hearers. By ‘the three daughters’ may also be signified the three orders of the faithful, for after mention of the sons the daughters are named, in that succeeding next to the distinguished courage of the Apostles came three divisions of the faithful, in the state of life in the Church; of Pastors, of those following continence, and of the married. And hence the prophet Ezekiel declares that he heard three men named that were set free; viz. Noah, and Daniel, and Job [Ezek. 14, 14f]; for what is signified by Noah who guided the Ark in the waters, but the order or rulers, who, while they govern the people for the fashioning of their lives, are the directors of holy Church amidst the waves of temptation? What is represented by Daniel, whose marvellous abstinence we have described to us, but the life of the continent, who, while they give up every thing that is of the world, rule with elevated mind over Babylon which lies beneath them? What is signified by Job but the life of the good that are married, who, while they do deeds of mercy by the good things of the world which they possess, do as it were advance to their heavenly country by the paths of earth? Therefore because after the holy Apostles there came these three divisions of the faithful, after the sons rightly follows the mention of the three daughters that were born to him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 1:2 immediately follows the introduction of Job as a blameless and upright man, establishing his immense personal prosperity and divine favor through the detailed description of his family. This verse highlights the ideal composition of his household, specifically mentioning seven sons and three daughters, thereby underscoring the completeness of his blessings and setting a profound stage for the severe trials that are about to unfold.
CONTEXT
Literary Context: This verse seamlessly continues the introductory description of Job from Job 1:1. After establishing Job's impeccable moral character ("blameless and upright, one who feared God and turned away from evil"), the narrative immediately pivots to detail his material and familial blessings. By enumerating his children before his extensive livestock and servants in Job 1:3, the text deliberately emphasizes that his family was arguably the most significant and cherished aspect of his prosperity. This deliberate sequencing underscores the depth and completeness of Job's initial blessed state, making the subsequent devastation of his family in Job 1:18-19 all the more striking and impactful for the reader.
Historical & Cultural Context: In the ancient Near East, a large family, particularly one with numerous sons, was considered an unequivocal and paramount sign of divine blessing, prosperity, and high social standing. Sons ensured the continuation of the family line, provided essential labor for agricultural and pastoral pursuits, and offered security and care in old age. Daughters, while also valued, contributed to the family's social network through strategic alliances formed by marriage. The specific numbers "seven sons and three daughters" represent a perfect, ideal, and complete family unit within this cultural milieu, signifying Job's exceptional status not just in terms of material wealth but also in terms of the profound favor he enjoyed from God. This cultural understanding is crucial for appreciating the magnitude of Job's initial blessings and the devastating impact of their subsequent removal.
Key Themes: Job 1:2 contributes significantly to several key themes within the broader book of Job. Firstly, it powerfully establishes the theme of Abundance and Prosperity, portraying Job as exceptionally blessed by God, a common biblical motif where righteousness is often linked to earthly well-being, as seen in passages like Deuteronomy 28:1-14 which outlines blessings for obedience. Secondly, it highlights Family as a Divine Blessing, aligning with the broader biblical perspective that children are a heritage and reward from the Lord, as beautifully expressed in Psalm 127:3. Finally, and most critically, this verse serves as a dramatic Setup for Trial. The depiction of Job's perfect and complete family life creates a stark and poignant contrast with the impending losses, magnifying the depth of his suffering and introducing the central theological question of the book: why do the righteous suffer, especially when they are so abundantly blessed? The perfection of his family life here makes the subsequent tragedy in Job 1:18-19 all the more devastating and central to the narrative's theological inquiry.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Job 1:2 is Symbolism, particularly through the precise use of numbers. The numbers "seven" and "three" are not merely descriptive counts; they carry profound symbolic weight, signifying completeness, perfection, and divine blessing. This numerical symbolism underscores the ideal nature of Job's family, portraying it as a divinely ordered and complete unit, the epitome of ancient Near Eastern prosperity. This perfection serves as a crucial element of Foreshadowing, subtly hinting at the magnitude of the loss to come. By establishing Job's blessings as utterly complete and ideal, the narrative effectively maximizes the shock and theological tension when these very blessings are systematically stripped away. The verse also employs Juxtaposition by placing this ideal family immediately after Job's blameless character, creating a vivid picture of a man who is perfectly blessed in every conceivable way, thus setting up the stark contrast with his impending suffering and the central theological dilemma of the book.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 1:2 serves as a foundational statement regarding the nature of blessing in the ancient world and within the biblical narrative. It portrays Job as a recipient of ideal familial prosperity, a tangible sign of God's favor and a fulfillment of promises often associated with covenant faithfulness. This initial state of perfect blessing sets the theological stage for the book's central inquiry into the relationship between righteousness and suffering, challenging the conventional wisdom that only the wicked suffer. The verse implicitly raises profound questions about the source and security of earthly blessings, preparing the reader for a deeper theological exploration of divine sovereignty, human suffering, and the true nature of faith that transcends circumstantial well-being.
REFLECTION AND APPLICATION
Job 1:2 invites us to reflect deeply on the nature of true blessing and the transient reality of earthly possessions and relationships. While Job's family represented the pinnacle of ancient prosperity and divine favor, this verse, when viewed in light of the entire narrative, subtly reminds us that even the most cherished gifts are held in God's hands and can be withdrawn. It challenges us to consider where our ultimate security and identity truly lie—is it primarily in our family, our wealth, our social status, or in our unwavering relationship with God? This verse encourages profound gratitude for the blessings we have, particularly the gift of family, but also cultivates a spiritual posture of holding all things loosely, recognizing that our greatest treasure is not what we possess but who possesses us. It prepares our hearts for the profound truth that true contentment, spiritual prosperity, and ultimate security are found in God alone, independent of our changing circumstances.
Questions for Reflection
FAQ
Why are the specific numbers "seven sons and three daughters" mentioned? Is there a special meaning?
Answer: Yes, the specific numbers "seven sons and three daughters" are highly significant and are not merely a casual count. In biblical numerology, "seven" often symbolizes completeness, perfection, or divine fullness (e.g., the seven days of creation in Genesis 1, or the seven-fold Spirit of God in Revelation 4:5). "Three" can symbolize divine emphasis, witness, or completeness (e.g., the Trinity). Together, "seven sons and three daughters" indicate that Job possessed an ideal, perfectly complete, and divinely blessed family. This detail underscores the magnitude of his prosperity and the depth of God's favor upon him, setting a powerful contrast for the devastating losses he is about to endure in Job 1:18-19.
CHRIST-CENTERED FULFILLMENT
While Job 1:2 describes an earthly blessing, the perfect family of Job powerfully foreshadows the ultimate spiritual family and blessing found in Christ. Job's "seven sons and three daughters" represented a complete and ideal earthly lineage, yet this was temporary and subject to loss and tragedy. In contrast, Jesus Christ, the truly "blameless and upright" one (echoing the description of Job in Job 1:1), came to establish an eternal family, a spiritual lineage that transcends earthly ties and is not subject to the vicissitudes of life or the ravages of death. Through His atoning sacrifice, Christ became the "firstborn among many brothers and sisters" (Romans 8:29), gathering sons and daughters from every tribe and nation into God's eternal household (Ephesians 2:19). The completeness symbolized by Job's ten children finds its ultimate fulfillment in the vast, innumerable spiritual family of God, redeemed by Christ's blood, where every member is eternally secure in Him (John 10:28). Job's earthly blessing, though profound, points to the infinitely greater, eternal, and unbreakable spiritual blessings bestowed upon believers in Christ Jesus (Ephesians 1:3).