Job 20:28

Translation
King James Version
The increase of his house shall depart, and his goods shall flow away in the day of his wrath.
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KJV (with Strong's)
The increase H2981 of his house H1004 shall depart H1540, and his goods shall flow away H5064 in the day H3117 of his wrath H639.
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Complete Jewish Bible
The income of his household will be carried off; his goods will flow away on the day of his wrath.
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Berean Standard Bible
The possessions of his house will be removed, flowing away on the day of God’s wrath.
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American Standard Version
The increase of his house shall depart; His goodsshall flow away in the day of his wrath.
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World English Bible Messianic
The increase of his house shall depart. They shall rush away in the day of his wrath.
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Geneva Bible (1599)
The increase of his house shall go away: it shall flow away in the day of his wrath.
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Young's Literal Translation
Remove doth the increase of his house, Poured forth in a day of His anger.
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See also
Job 27:14Job 27:19Job 20:10Job 21:30Deuteronomy 28:31Revelation 18:17Matthew 16:26
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In the KJVVerse 13,355 of 31,102

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SUMMARY

Job 20:28 encapsulates Zophar the Naamathite's unyielding assertion regarding the transient nature of the wicked's prosperity and the certainty of their catastrophic downfall. This verse declares that any material wealth, familial legacy, or accumulated possessions of the unrighteous are inherently unstable and destined for complete dissipation, likened to something that "flows away," particularly when confronted by the decisive and unyielding force of divine judgment, referred to as "the day of his wrath."

CONTEXT

  • Literary Context: This verse is situated within Zophar's second and final discourse in the book of Job (Job 20), immediately following Job's profound lament and plea for vindication in Job 19. Zophar, often characterized as the most rigid and dogmatic of Job's three friends, vehemently upholds the traditional wisdom theology that suffering is a direct and inevitable consequence of sin. His speech is a vivid, almost poetic, denunciation of the wicked, meticulously detailing their fleeting success and ultimate, catastrophic ruin. Job 20:28 serves as a climactic statement in Zophar's argument, emphasizing that even the most seemingly secure wealth and progeny of the unrighteous are destined for complete dissipation and loss, thereby implicitly accusing Job of hidden sin as the cause of his calamities. The friends consistently fail to grasp the deeper theological complexities of Job's suffering, adhering instead to a simplistic retributive framework.
  • Historical & Cultural Context: Job 20:28 is deeply rooted in the broader framework of ancient Near Eastern (ANE) wisdom literature, which frequently posited a direct correlation between righteousness and prosperity, and wickedness and calamity. This prevailing "retributive justice" theology was a dominant worldview, where divine favor was overtly manifested in material blessings and divine displeasure in suffering or loss. The concept of "wrath" (אַף, aph) was a common motif across ANE religions, signifying the intense anger of a deity provoked by moral transgressions or covenant breaches. Wealth, particularly the "increase of his house" (referring to family, lineage, and accumulated property), was a primary indicator of status, divine blessing, and social standing. Zophar's words reflect this cultural understanding, applying it with unyielding rigidity to Job's situation without considering the profound complexities of righteous suffering or the inscrutable nature of divine sovereignty.
  • Key Themes:
    • Divine Retribution: Zophar's central theological tenet, vehemently expressed throughout his speeches, is that God's justice ensures the wicked will not retain their ill-gotten gains. The "increase of his house" and "his goods" are portrayed as inherently unstable and destined for destruction, reflecting a firm belief in God's active and immediate role in punishing unrighteousness. This theme is a cornerstone of the friends' arguments throughout the book of Job, though the book itself ultimately challenges its simplistic and universal application to all forms of suffering, especially in the case of a righteous man like Job.
    • Transience of Earthly Riches: The vivid imagery of wealth that "shall depart" and "shall flow away" powerfully underscores the impermanence of material possessions, especially those acquired through unjust means or held with a covetous spirit. This contrasts sharply with the enduring value of spiritual integrity and righteousness, a concept frequently highlighted in wisdom literature, such as in Proverbs 11:4 which states, "Riches profit not in the day of wrath: but righteousness delivereth from death."
    • The Day of God's Wrath: This phrase points to a specific, decisive moment or period of divine judgment. It emphasizes that the downfall of the wicked is not accidental or random, but a deliberate and just act of God's righteous anger against injustice and rebellion. This concept of a definitive "day" of divine reckoning is a significant theological motif found throughout the Old Testament, particularly in prophetic books like Zephaniah 1:18, which speaks of a day when "neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Increase (Hebrew, yᵉbûwl', H2981): This term refers to produce, yield, or gain, particularly from the land or one's efforts. In this context, it signifies the accumulated wealth, prosperity, and material possessions of a person, representing the tangible results of their endeavors or acquisitions, often encompassing family and lineage as well.
  • Depart (Hebrew, gâlâh', H1540): A primitive root meaning "to denude (especially in a disgraceful sense)" or "to exile." Here, it conveys a strong sense of vanishing, being swept away, or disappearing completely. It emphasizes the utter and irreversible loss of the "increase of his house," suggesting that it will be gone without a trace, often implying a shameful or forceful removal.
  • Wrath (Hebrew, ʼaph', H639): Properly meaning "the nose or nostril," this is a common Hebrew idiom for intense anger or fury, as physical manifestations of anger often involve the nose (e.g., flaring nostrils, heavy breathing). In this theological context, it refers to God's intense, righteous indignation and the punitive expression of His judgment against sin.

Verse Breakdown

  • "The increase of his house shall depart": This initial clause declares the complete and inevitable loss of all that the wicked person has accumulated. "The increase of his house" encompasses not only their material wealth but also the prosperity, offspring, and legacy of their family line. The verb "shall depart" (from H1540, gâlâh) vividly portrays this wealth as something that is stripped away, exiled, or vanishes, emphasizing its impermanence and the inability of the wicked to retain it. It suggests a complete and irreversible disappearance of their accumulated prosperity, often implying a disgraceful removal.
  • "[and his goods] shall flow away": This phrase serves as a powerful parallel and amplification of the preceding clause. "His goods" (חֵילוֹ, cheilo) refers to his substance, strength, or wealth. The verb "shall flow away" (from H5064, nâgar) evokes a more fluid, uncontrollable image, like water draining, spilling, or being swept away by a torrent. This intensifies the sense of total and rapid dissipation, highlighting that the wicked person's wealth offers no lasting security and cannot be contained or held onto.
  • "in the day of his wrath": This concluding phrase identifies the ultimate cause and timing of this catastrophic loss. "His wrath" refers to God's righteous anger and judgment. "The day of his wrath" signifies a specific, decisive moment or period when divine justice is enacted. It underscores that the downfall of the wicked is not accidental or random, but a deliberate, sovereign act of God, ensuring that unrighteousness does not ultimately escape its consequences. It is a moment of divine reckoning.

Literary Devices

Zophar masterfully employs several literary devices to underscore his point about the wicked's inevitable downfall. Central to the verse is Metaphor, as the "increase of his house" and "his goods" are treated as entities capable of "departing" and "flowing away," likening material wealth to something ephemeral and uncontrollable, like water draining or sand slipping through one's grasp. The verbs "depart" and "flow away" create potent Imagery, painting a vivid picture of rapid, irreversible loss and dissipation. There is an element of Hyperbole in the absolute nature of the loss described, emphasizing a total annihilation of the wicked person's possessions, reinforcing the severity of divine judgment. Furthermore, the phrase "the day of his wrath" functions as a powerful Euphemism for divine judgment, conveying the severity and certainty of God's action without explicitly detailing the specific mechanisms of His punishment, allowing the listener to imagine the full scope of divine displeasure.

THEOLOGICAL AND THEMATIC CONNECTIONS

While Zophar's rigid application of retributive justice to Job's suffering was ultimately flawed and incomplete, Job 20:28 articulates a profound theological truth affirmed throughout Scripture: the inherent transience of earthly possessions and the certainty of divine judgment against unrighteousness. God's ultimate justice ensures that wealth acquired or held unjustly offers no lasting security and cannot withstand His righteous scrutiny. This verse serves as a stark warning against placing one's ultimate trust in fleeting material gains and encourages a deeper reliance on God's sovereignty and His perfect timing for justice. It underscores that true security and enduring prosperity are found not in accumulated riches, but in a right relationship with the divine, which is the only foundation that will not "depart" or "flow away."

REFLECTION AND APPLICATION

Job 20:28, despite being part of Zophar's misapplied counsel to Job, offers a timeless and challenging reflection for believers today. It compels us to examine the foundations upon which we build our lives and our sense of security. Are we investing our primary energy and hope in "increase" and "goods" that are susceptible to "departing" or "flowing away" in the face of economic downturns, natural disasters, or the inevitable "day of his wrath" (whether a personal crisis or ultimate judgment)? This verse serves as a powerful reminder that true and lasting security is never found in material accumulation, especially if acquired through unrighteous means or held with a covetous heart. It calls us to cultivate a posture of detachment from worldly possessions and to instead pursue righteousness, cultivate generosity, and place our ultimate trust in God, whose kingdom and blessings are eternal and unshakeable. It encourages us to live with an eternal perspective, recognizing that earthly successes, particularly those built on injustice, are ultimately fleeting and will not endure the scrutiny of divine justice.

Questions for Reflection

  • How does my pursuit of wealth or material security align with or diverge from the warning presented in Job 20:28?
  • In what ways might I be tempted to envy the apparent prosperity of those who operate outside of God's principles, and how does this verse reframe that perspective?
  • What are the "increase of my house" and "my goods" that I might be clinging to, which could ultimately "depart" or "flow away" in the face of life's uncertainties or divine judgment?
  • How can I cultivate a deeper trust in God's ultimate justice and sovereignty, even when I don't see immediate consequences for unrighteousness in the world around me?

FAQ

Does this verse mean all wealth is bad or will be lost?

Answer: No, this verse does not imply that all wealth is inherently evil or that every person's possessions will be lost. Zophar's argument, in its immediate context, specifically targets wealth acquired through wickedness or held by the unrighteous. The emphasis is on the fleeting nature of ill-gotten gains and the inevitability of divine judgment against injustice. The Bible elsewhere affirms that wealth can be a blessing from God when acquired and used righteously (e.g., Proverbs 10:22). The warning here is against trusting in wealth, especially that gained through ungodly means, as a source of lasting security, because it cannot withstand God's "day of his wrath."

How does Zophar's view of suffering compare to the book of Job's overall message?

Answer: Zophar, like Job's other friends, operates from a rigid, traditional understanding of retributive justice: that suffering is always a direct consequence of sin. He believes Job's immense suffering must be due to some hidden wickedness, and therefore, his wealth and "increase of his house" are destined to "depart." The book of Job, however, profoundly challenges this simplistic theology. While it affirms God's justice, it demonstrates that righteous people can suffer, and that suffering is not always a direct punishment for sin. The book ultimately points to God's sovereignty and wisdom as beyond human comprehension, moving beyond the strict cause-and-effect framework Zophar espouses. Job's experience shows that God's ways are deeper and more complex than the friends' limited theological framework.

What does "the day of his wrath" refer to?

Answer: "The day of his wrath" (בְּיוֹם אַפּוֹ, b'yom appo) refers to a time of divine judgment or intense displeasure from God. It signifies a decisive moment or period when God's righteous anger against sin and injustice is fully expressed, leading to consequences for the wicked. This concept is found throughout the Old Testament, often associated with the "Day of the Lord" in prophetic literature (e.g., Isaiah 13:9). It emphasizes that the downfall of the wicked is not accidental or random, but a deliberate act of God's justice, ensuring that evil does not ultimately triumph and that all unrighteousness will face its just recompense.

CHRIST-CENTERED FULFILLMENT

Job 20:28, though spoken by Zophar with a flawed application to Job, points to a profound truth ultimately fulfilled and reframed in Christ: the inherent transience of earthly treasures and the certainty of divine judgment. Jesus himself taught extensively about the folly of accumulating wealth on earth, where "moth and rust destroy, and where thieves break in and steal," contrasting it with laying up "treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal" (Matthew 6:19-21). The "day of his wrath" finds its ultimate expression not merely in the loss of material goods, but in the final judgment where all unrighteousness will be exposed and condemned before the "great white throne" (Revelation 20:11-15). Yet, in a glorious paradox, Christ became the one upon whom God's wrath was poured out, bearing the full weight of sin's consequences on the cross, thereby delivering believers from that very wrath (Romans 5:9). For those who believe in Him, the "increase of their house" is not fleeting earthly wealth, but an eternal, incorruptible inheritance secured by His sacrifice and resurrection, a "living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:3-5). He is the true source of enduring security, offering a kingdom that cannot be shaken and riches that will never "flow away" (Hebrews 12:28).

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Commentary on Job 20 verses 23–29

Zophar, having described the many embarrassments and vexations which commonly attend the wicked practices of oppressors and cruel men, here comes to show their utter ruin at last.

I. Their ruin will take its rise from God's wrath and vengeance, Job 20:23. The hand of the wicked was upon him (Job 20:22), every hand of the wicked. His hand was against every one, and therefore every man's hand will be against him. Yet, in grappling with these, he might go near to make his part good; but his heart cannot endure, nor his hands be strong, when God shall deal with him (Eze 22:14), when God shall cast the fury of his wrath upon him and rain it upon him. Every word here speaks terror. It is not only the justice of God that is engaged against him, but his wrath, the deep resentment of provocations given to himself; it is the fury of his wrath, incensed to the highest degree; it is cast upon him with force and fierceness; it is rained upon him in abundance; it comes on his head like the fire and brimstone upon Sodom, to which the psalmist also refers, Psa 11:6. On the wicked God shall rain fire and brimstone. There is no fence against this, but in Christ, who is the only covert from the storm and tempest, Isa 32:2. This wrath shall be cast upon him when he is about to fill his belly, just going to glut himself with what he has gotten and promising himself abundant satisfaction in it. Then, when he is eating, shall this tempest surprise him, when he is secure and easy, and in apprehension of no danger; as the ruin of the old world and Sodom came when they were in the depth of their security and the height of their sensuality, as Christ observes, Luk 17:26, etc. Perhaps Zophar here reflects on the death of Job's children when they were eating and drinking.

II. Their ruin will be inevitable, and there will be no possibility of escaping it (Job 20:24): He shall flee from the iron weapon. Flight argues guilt. He will not humble himself under the judgments of God, nor seek means to make his peace with him. All his care is to escape the vengeance that pursues him, but in vain: if he escape the sword, yet the bow of steel shall strike him through. God has weapons of all sorts; he has both whet his sword and bent his bow (Psa 7:12, Psa 7:13); he can deal with his enemies cominus vel eminus - at hand or afar off. He has a sword for those that think to fight it out with him by their strength, and a bow for those that think to avoid him by their craft. See Isa 24:17, Isa 24:18; Jer 48:43, Jer 48:44. He that is marked for ruin, though he may escape one judgment, will find another ready for him.

III. It will be a total terrible ruin. When the dart that has struck him through (for when God shoots he is sure to hit his mark, when he strikes he strikes home) comes to be drawn out of his body, when the glittering sword (the lightning, so the word is), the flaming sword, the sword that is bathed in heaven (Isa 34:5), comes out of his gall, O what terrors are upon him! How strong are the convulsions, how violent are the dying agonies! How terrible are the arrests of death to a wicked man!

IV. Sometimes it is a ruin that comes upon him insensibly, Job 20:26. 1. The darkness he is wrapped up in is a hidden darkness: it is all darkness, utter darkness, without the least mixture of light, and it is hid in his secret place, whither he has retreated and where he hopes to shelter himself; he never retires into his own conscience but he finds himself in the dark and utterly at a loss. 2. The fire he is consumed by is a fire not blown, kindled without noise, a consumption which every body sees the effect of, but nobody sees the cause of. It is plain that the gourd is withered, but the worm at the root, that causes it to wither, is out of sight. He is wasted by a soft gentle fire - surely, but very slowly. When the fuel is very combustible, the fire needs no blowing, and that is his case; he is ripe for ruin. The proud, and those that do wickedly, shall be stubble, Mal 4:1. An unquenchable fire shall consume him (so some read it), and that is certainly true of hell-fire.

V. It is a ruin, not only to himself, but to his family: It shall go ill with him that is left in his tabernacle, for the curse shall reach him, and he shall be cut off perhaps by the same grievous disease. There is an entail of wrath upon the family, which will destroy both his heirs and his inheritance, Job 20:28. 1. His posterity will be rooted out: The increase of his house shall depart, shall either be cut off by untimely deaths or forced to run their country. Numerous and growing families, if wicked and vile, are soon reduced, dispersed, and extirpated, by the judgments of God. 2. His estate will be sunk. His goods shall flow away from his family as fast as ever they flowed into it, when the day of God's wrath comes, for which, all the while his estate was in the getting by fraud and oppression, he was treasuring up wrath.

VI. It is a ruin which will manifestly appear to be just and righteous, and what he has brought upon himself by his own wickedness; for (Job 20:27) the heaven shall reveal his iniquity, that is, the God of heaven, who sees all the secret wickedness of the wicked, will, by some means or other, let all the world know what a base man he has been, that they may own the justice of God in all that is brought upon him. The earth also shall rise up against him, both to discover his wickedness and to avenge it. The earth shall disclose her blood, Isa 26:21. The earth will rise up against him (as the stomach rises against that which is loathsome), and will no longer keep him. The heaven reveals his iniquity, and therefore will not receive him. Whither then must he go but to hell? If the God of heaven and earth be his enemy, neither heaven nor earth will show him any kindness, but all the hosts of both are and will be at war with him.

VII. Zophar concludes like an orator (Job 20:29): This is the portion of a wicked man from God; it is allotted him, it is designed him, as his portion. He will have it at last, as a child has his portion, and he will have it for a perpetuity; it is what he must abide by: This is the heritage of his decree from God; it is the settled rule of his judgment, and fair warning is given of it. O wicked man! thou shalt surely die, Eze 33:8. Though impenitent sinners do not always fall under such temporal judgments as are here described (therein Zophar was mistaken), yet the wrath of God abides upon them, and they are made miserable by spiritual judgments, which are much worse, their consciences being either, on the one hand, a terror to them, and then they are in continual amazement, or, on the other hand, seared and silenced, and then they are given up to a reprobate sense and bound over to eternal ruin. Never was any doctrine better explained, or worse applied, than this by Zophar, who intended by all this to prove Job a hypocrite. Let us receive the good explication, and make a better application, for warning to ourselves to stand in awe and not to sin.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–29. Public domain.
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Origen of AlexandriaAD 253
FRAGMENTS ON JOB 14.106, 110
[The wrath of God strikes] both the circumcised, who act impiously against Christ, and the heretic and indeed any who are ungodly. The retribution of each is according to what has been shown above. Do you understand who is the overseer mentioned here? God is called “overseer,” and his bishops must endeavor in every way to put into practice his model, if they are good. And as one who emulates a royal model is honored, because he has emulated it in a proper way, so the blessed bishop who meditates upon the true bishop and imitates him also becomes like a god among humans. He really has in himself that bishop and has made himself a bishop in Jesus Christ.
Olympiodorus of AlexandriaAD 600
COMMENTARY ON JOB 20:28-29
“Let a day of wrath come upon him. This is the portion for the ungodly man from the Lord, and the possession of his goods appointed him by the all-seeing God.” Since he did not recognize the benevolence of God while he possessed his goods, the fullness of wrath is given him as his property and reward. Therefore the bishops, when they hear in holy Scripture that God is invoked with this name, must protect the dignity of his name by taking care of the safety of their herd with watchful guard and faith, being irreprehensible in life and adorned with doctrine.
Gregory the DialogistAD 604
38. ‘The shoot of his house is disclosed,’ when every thing bad that sprung up in his consciousness is shown to view. For now the ‘shoot of the hypocrite’s house’ remains hidden from sight, in that though his practice appears good in the delineation, yet the intent lies hidden. Since it is one thing what he does, and another thing what he has in view. But when, at the coming of the Judge, each man’s conscience shall be brought forward for its testimony, (whence it is written, Their thoughts the mean while accusing or else excusing one another, [Rom. 2, 15]) then the ‘shoot of the hypocrite’s house is herein disclosed,’ because the evil design is laid bare in his heart. ‘And he shall be taken away in the day of God’s wrath,’ in that when the indignation of the Judge is revealed, being given to avenging fires, he is parted from His sight. For he that, whilst he lived, would not take thought of the highest things, being forced down by the weight of his sins, shall fall from the face of the Judge into the depths of punishment. But now the Judge both sees and bears with the sinner in his sins, and because it is the day of forbearance and not as yet the day of fury, He waits for each one for his conversion. Now in this day of forbearance the hypocrite as it were remains unmoved, whilst he both commits many evil deeds, and is chastised by no scourges; but ‘in the day of fury he shall be taken away,’ in that being carried off to punishment in the season of vengeance he is cut off from the countenance of the eternal Judge.
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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