TRV
Translation
King James Version
¶ Terrors shall make him afraid on every side, and shall drive him to his feet.
American Standard Version
Terrors shall make him afraid on every side, And shall chase him at his heels.
World English Bible Messianic
Terrors shall make him afraid on every side, and shall chase him at his heels.
Geneva Bible (1599)
Fearefulnesse shall make him afrayde on euery side, and shall driue him to his feete.
Young's Literal Translation
Round about terrified him have terrors, And they have scattered him--at his feet.
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In the KJVVerse 13,288 of 31,102
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Commentary on Job 18 verses 11–21
11 ¶ Terrors shall make him afraid on every side, and shall drive him to his feet.
12 His strength shall be hungerbitten, and destruction shall be ready at his side.
13 It shall devour the strength of his skin: even the firstborn of death shall devour his strength.
14 His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.
15 It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation.
16 His roots shall be dried up beneath, and above shall his branch be cut off.
17 His remembrance shall perish from the earth, and he shall have no name in the street.
18 He shall be driven from light into darkness, and chased out of the world.
19 He shall neither have son nor nephew among his people, nor any remaining in his dwellings.
20 They that come after him shall be astonied at his day, as they that went before were affrighted.
21 Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.
Bildad here describes the destruction itself which wicked people are reserved for in the other world, and which, in some degree, often seizes them in this world. Come, and see what a miserable condition the sinner is in when his day comes to fall.
I. See him disheartened and weakened by continual terrors arising from the sense of his own guilt and the dread of God's wrath (Job 18:11, Job 18:12): Terror shall make him afraid on every side. The terrors of his own conscience shall haunt him, so that he shall never be easy. Wherever he goes, these shall follow him; which way soever he looks, these shall stare him in the face. It will make him tremble to see himself fought against by the whole creation, to see Heaven frowning on him, hell gaping for him, and earth sick of him. He that carries his own accuser, and his own tormentor, always in his bosom, cannot but be afraid on every side. This will drive him to his feet, like the malefactor, who, being conscious of his own guilt, takes to his heels and flees when none pursues, Pro 28:1. But his feet will do him no service; they are fast in the snare, Job 18:9. The sinner may as soon overpower the divine omnipotence as flee from the divine omniscience, Amo 9:2, Amo 9:3. No marvel that the sinner is dispirited and distracted with fear, for, 1. He sees his ruin approaching: Destruction shall be ready at his side, to seize him whenever justice gives the word, so that he is brought into desolation in a moment, Psa 73:19. 2. He feels himself utterly unable to grapple with it, either to escape it or to bear up under it. That which he relied upon as his strength (his wealth, power, pomp, friends, and the hardiness of his own spirit) shall fail him in the time of need, and be hunger-bitten, that is, it shall do him no more service than a famished man, pining away for hunger, would do in work or war. The case being thus with him, no marvel that he is a terror to himself. Note, The way of sin is a way of fear, and leads to everlasting confusion, of which the present terrors of an impure and unpacified conscience are earnests, as they were to Cain and Judas.
II. See him devoured and swallowed up by a miserable death; and miserable indeed a wicked man's death is, how secure and jovial soever his life was. 1. See him dying, arrested by the first-born of death (some disease, or some stroke that has in it a more than ordinary resemblance of death itself; so great a death, as it is called, Co2 1:10, a messenger of death that has in it an uncommon strength and terror), weakened by the harbingers of death, which devour the strength of his skin, that is, it shall bring rottenness into his bones and consume them. His confidence shall then be rooted out of his tabernacle (Job 18:14), that is, all that he trusted to for his support shall be taken from him, and he shall have nothing to rely upon, no, not his own tabernacle. His own soul was his confidence, but that shall be rooted out of the tabernacle of the body, as a tree that cumbered the ground. "Thy soul shall be required of thee." 2. See him dead, and see his case then with an eye of faith. (1.) He is then brought to the king of terrors. He was surrounded with terrors while he lived (Job 18:11), and death was the king of all those terrors; they fought against the sinner in death's name, for it is by reason of death that sinners are all their lifetime subject to bondage (Heb 2:15), and at length they will be brought to that which they so long feared, as a captive to the conqueror. Death is terrible to nature; our Saviour himself prayed, Father, save me from this hour. But to the wicked it is in a special manner the king of terrors, both as it is a period to that life in which they placed their happiness and a passage to that life where they will find their endless misery. How happy then are the saints, and how much indebted to the Lord Jesus, by whom death is so far abolished, and the property of it altered, that this king of terrors becomes a friend and servant! (2.) He is then driven from the light into darkness (Job 18:18), from the light of this world, and his prosperous condition in it, into darkness, the darkness of the grave, the darkness of hell, into utter darkness, never to see light (Psa 49:19), not the least gleam, nor any hopes of it. (3.) He is then chased out of the world, hurried and dragged away by the messengers of death, sorely against his will, chased as Adam out of paradise, for the world is his paradise. It intimates that he would fain stay here; he is loth to depart, but go he must; all the world is weary of him, and therefore chases him out, as glad to get rid of him. This is death to a wicked man.
III. See his family sunk and cut off, Job 18:15. The wrath and curse of God light and lie, not only upon his head and heart, but upon his house too, to consume it with the timber and stones thereof, Zac 5:4. Death itself shall dwell in his tabernacle, and, having expelled him, shall take possession of his house, to the terror and destruction of all that he leaves behind. Even the dwelling shall be ruined for the sake of its owner: Brimstone shall be scattered upon his habitation, rained upon it as upon Sodom, to the destruction of which this seems to have reference. Some think he here upbraids Job with the burning of his sheep and servants with fire from heaven. The reason is here given why his tabernacle is thus marked for ruin: Because it is none of his; that is, it was unjustly got, and kept, from the rightful owner, and therefore let him not expect either the comfort or the continuance of it. His children shall perish, either with him or after him, Job 18:16. So that, his roots being in his own person dried up beneath, above his branch (every child of his family) shall be cut off. Thus the houses of Jeroboam, Baasha, and Ahab, were cut off; none that descended from them were left alive. Those who take root in the earth may expect it will thus be dried up; but, if we be rooted in Christ, even our leaf shall not wither, much less shall our branch be cut off. Those who consult the true honour of their family, and the welfare of its branches, will be afraid of withering it by sin. The extirpation of the sinner's family is mentioned again (Job 18:19): He shall neither have son nor nephew, child nor grandchild, to enjoy his estate and bear up his name, nor shall there be any remaining in his dwelling akin to him. Sin entails a curse upon posterity, and the iniquity of the fathers is often visited upon the children. Herein, also, it is probable that Bildad reflects upon the death of Job's children and servants, as a further proof of his being a wicked man; whereas all that are written childless are not thereby written graceless; there is a name better than that of sons and daughters.
IV. See his memory buried with him, or made odious; he shall either be forgotten or spoken of with dishonour (Job 18:17): His remembrance shall perish from the earth; and, if it perish thence, it perishes wholly, for it was never written in heaven, as the names of the saints are, Luk 10:20. All his honour shall be laid and lost in the dust, or stained with perpetual infamy, so that he shall have no name in the street, departing without being desired. Thus the judgments of God follow him, after death, in this world, as an indication of the misery his soul is in after death, and an earnest of that everlasting shame and contempt to which he shall rise in the great day. The memory of the just is blessed, but the name of the wicked shall rot, Pro 10:7.
V. See a universal amazement at his fall, Job 18:20. Those that see it are affrighted, so sudden is the change, so dreadful the execution, so threatening to all about him: and those that come after, and hear the report of it, are astonished at it; their ears are made to tingle, and their hearts to tremble, and they cry out, Lord, how terrible art thou in thy judgments! A place or person utterly ruined is said to be made an astonishment, Deu 28:37; Ch2 7:21; Jer 25:9, Jer 25:18. Horrible sins bring strange punishments.
VI. See all this averred as the unanimous sense of the patriarchal age, grounded upon their knowledge of God and their many observations of his providence (Job 18:21): Surely such are the dwellings of the wicked, and this is the place (this the condition) of him that knows not God! See here what is the beginning, and what is the end, of the wickedness of this wicked world. 1. The beginning of it is ignorance of God, and it is a wilful ignorance, for there is that to be known of him which is sufficient to leave them for ever inexcusable. They know not God, and then they commit all iniquity. Pharaoh knows not the Lord, and therefore will not obey his voice. 2. The end of it, and that is utter destruction. Such, so miserable, are the dwellings of the wicked. Vengeance will be taken of those that know not God, Th2 1:8. For those whom he has not honour from he will get himself honour upon. Let us therefore stand in awe and not sin, for it will certainly be bitterness in the latter end.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–21. Public domain.
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Gregory the DialogistAD 604
16. For he imagines all men to be such toward himself, as he himself strives to be towards all. And what effect these same terrors have in his conduct, is brought in, when it is said;
And shall entangle his feet.
For if ‘the feet be entangled,’ they cannot have free steps, and are not able to accomplish any journey; in that their own entanglements hold them fast. Therefore bad desires force into vilest practice, and vilest practice holds fast in terror; which same terror entangles the feet, that they should have no power to step out into right practice. And it often happens that a person for this reason fears to be good, that he may not himself suffer that at the hands of the wicked, which he remembers himself to have done to the good; and whereas he dreads to undergo that thing which he has himself done, on every side affrighted, on every side full of misgiving, he as it were has his feet entangled, who is ensnared by fear; he is able to do nothing freely; in that he has in a manner lost his going in good practice by the same act, whereby he stepped out of the 1ine into the evil which he set his heart on.
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 18:11, a pronouncement by Bildad the Shuhite, vividly depicts the inescapable dread and perpetual agitation that he asserts inevitably plague the wicked. As a core component of his argument for a direct and immediate correlation between sin and suffering, Bildad claims that terrors relentlessly surround and consume the unrighteous, forcing them into a state of constant fear and instability, unable to find peace or rest. This assertion serves to justify Job's plight as a direct consequence of hidden iniquity, reflecting the rigid traditional wisdom of the time.
CONTEXT
Literary Context: This verse is deeply embedded within Bildad's second discourse, spanning Job 18:1-21. It follows Job's fervent and increasingly desperate defense of his innocence and his lament over his unmerited suffering in Job 16-17. Bildad, one of Job's three "comforters," responds not with empathy, but with a harsh and unyielding reassertion of the conventional wisdom theology that equates righteousness with prosperity and wickedness with suffering. His speech, more direct and less nuanced than Eliphaz's earlier accusations, paints a stark picture of the wicked person's inevitable and comprehensive downfall, explicitly implying that Job's current suffering is a clear manifestation of such a fate. Job 18:5-21 details the complete ruin of the wicked, with verse 11 specifically focusing on their internal and external torment. This discourse significantly intensifies the dramatic tension within the narrative, as Job's friends continue to misinterpret his suffering through their rigid theological framework, pushing Job further into despair and questioning the very nature of divine justice.
Historical & Cultural Context: The Book of Job is set in the land of Uz, a region generally believed to be east of Israel, suggesting a non-Israelite cultural milieu, possibly Edomite or Arabian. The "friends" represent a pervasive ancient Near Eastern wisdom tradition that strongly upheld the principle of retributive justice: the righteous would invariably prosper, and the wicked would inevitably suffer. This was a dominant worldview, providing a seemingly logical and comforting explanation for the distribution of good and evil in the world. Bildad's speech, particularly his detailed description of the wicked's demise in Job 18:5-21, draws upon common imagery of the wicked's lamp being extinguished, their roots drying up, and their memory perishing – all conventional expressions of divine judgment and societal disgrace in the ancient world. The prevailing cultural expectation was that any significant suffering indicated underlying sin, and Job's friends, including Bildad, operated entirely within this deeply ingrained framework, finding it impossible to conceive of righteous suffering or the complexities of God's sovereign plan.
Key Themes: Job 18:11 powerfully contributes to several overarching themes in the Book of Job, primarily by illustrating the misguided nature of retributive justice as espoused by Job's friends. Bildad's confident assertion that "terrors shall make him afraid on every side" is presented not as a nuanced observation, but as a universal truth rooted in his flawed understanding that all suffering is a direct, immediate, and visible consequence of sin—a premise the book ultimately challenges and refutes. Secondly, the verse highlights the psychological torment of the accused. While Bildad intends this description for the "wicked," the vivid portrayal of inescapable dread and perpetual agitation, forcing one to be "driven to his feet," ironically mirrors the very emotional and mental anguish Job himself experiences, albeit unjustly. Finally, the verse reinforces the profound theme of divine hiddenness and human inability to comprehend God's ways. Bildad believes he is articulating God's clear and predictable judgment, yet the reader is privy to the divine prologue and knows Job is righteous, thereby exposing the severe limitations of human wisdom in interpreting divine action and the complexities of suffering.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 18:11 employs several powerful literary devices to convey Bildad's grim prognosis for the wicked. Personification is strikingly evident in "Terrors shall make him afraid," where abstract fears are given agency, acting as active, malevolent agents that pursue and torment the individual. This imbues the terrors with a formidable, almost sentient quality, making them seem like an inescapable enemy. The phrase "on every side" is a clear example of hyperbole, emphasizing the absolute and inescapable nature of the dread, suggesting a complete encirclement by fear that leaves no avenue for escape or relief. Furthermore, the vivid imagery of "drive him to his feet" functions as a potent metaphor for constant agitation, restlessness, and a profound lack of peace. It paints a picture of someone perpetually startled, unable to settle, or forced into a desperate, exposed stance, symbolizing the relentless internal and external turmoil that Bildad believes consumes the unrighteous. This combination of devices creates a compelling, albeit ultimately flawed, portrait of divine retribution.
THEOLOGICAL AND THEMATIC CONNECTIONS
While Bildad's specific application of this verse to Job is erroneous, the broader theological concept of the internal turmoil that can accompany a life of unrighteousness holds a significant degree of psychological and spiritual truth. Scripture frequently connects a clear conscience and peace with God's favor, and conversely, a life of rebellion with inner agitation, fear, and disquiet. The "terrors" described by Bildad, though presented as external divine retribution, can also be profoundly understood as the internal consequences of guilt, anxiety, and a fractured relationship with the divine. This highlights the biblical emphasis on the holistic well-being that flows from righteousness versus the dis-ease and fear that can accompany sin, even if divine judgment isn't always immediate or outwardly visible in the simplistic way Bildad suggests. The verse, therefore, serves as a stark reminder of the spiritual and psychological cost of living apart from God's ways, aligning with wisdom literature's broader warnings about the consequences of folly and wickedness.
REFLECTION AND APPLICATION
Job 18:11, though spoken from a flawed theological premise, invites us to deeply reflect on the nature of true peace and security. Bildad's words paint a grim picture of a life consumed by fear, unable to find rest or stability. This stands in stark contrast to the profound and enduring peace offered through a genuine relationship with God. While we firmly reject the simplistic notion that all suffering is a direct and immediate result of personal sin, we can acknowledge that a life lived in rebellion against God's moral order often leads to internal turmoil, anxiety, and a pervasive sense of being perpetually "on edge." A conscience burdened by unconfessed wrongdoing, or a life driven by selfish ambition, deceit, and the fear of exposure, can indeed create a psychological state akin to being "afraid on every side." Conversely, the peace that "surpasses all understanding" (Philippians 4:7) is graciously promised to those who trust in Christ, offering genuine security and inner calm even amidst external trials and tribulations. This verse challenges us to honestly examine the true sources of our own anxieties and restlessness: are they primarily external pressures, or are they rooted in choices and patterns of living that distance us from God's perfect peace and the freedom found in His grace?
Questions for Reflection
FAQ
Was Bildad's description of the wicked accurate in a general sense, even if misapplied to Job?
Answer: Yes, to a degree. While Bildad's application of this principle to Job's specific situation was fundamentally flawed and unjust, the general idea that a life of wickedness can lead to internal turmoil, fear, and a lack of peace is a recurring and consistent theme throughout biblical wisdom literature (e.g., Proverbs 28:1, Isaiah 57:20-21). The Bible consistently teaches that true and lasting peace, security, and rest are found in a right relationship with God and adherence to His ways, whereas rebellion and unrighteousness often bring spiritual, psychological, and relational disquiet. Bildad's error was in assuming that Job's suffering must be a direct and immediate result of hidden wickedness, rather than recognizing the profound complexities of divine sovereignty, the reality of righteous suffering, and the limitations of human understanding.
How does this verse contribute to the overall message of the Book of Job?
Answer: Job 18:11, along with Bildad's entire speech, serves as a crucial element in highlighting the central theological debate of the book: the nature of divine justice and the profound problem of suffering. Bildad's rigid adherence to the retribution principle—that the wicked suffer and the righteous prosper, with no exceptions—is precisely what the book ultimately challenges and refutes. By presenting this strong, yet ultimately flawed, argument, the verse underscores the inadequacy of human wisdom to fully comprehend God's intricate ways and the often-unseen reality of righteous suffering. It meticulously sets the stage for God's ultimate revelation in Job 38-41 that human understanding of His justice, wisdom, and sovereignty is inherently limited and often presumptuous.
CHRIST-CENTERED FULFILLMENT
Job 18:11, though spoken by a flawed human character from a limited perspective, implicitly points to the ultimate peace and security found exclusively in Christ. Bildad describes a life consumed by terrors, perpetually "driven to his feet" by fear—a stark and accurate picture of humanity's fallen condition apart from God, enslaved by sin and the pervasive fear of death (Hebrews 2:14-15). The terrors of divine judgment and the relentless restlessness of a guilty conscience are ultimately overcome not by human righteousness or adherence to a legalistic code, as Bildad mistakenly believed, but by the perfect righteousness and atoning sacrifice of Jesus Christ. He is the Lamb of God who, in His crucifixion, bore the full weight of divine wrath and the very consequences Bildad attributed to the wicked. Through His substitutionary death and glorious resurrection, Christ offers a peace that the world cannot give (John 14:27), delivering all who believe from the fear of condemnation (Romans 8:1) and granting them true rest for their weary souls (Matthew 11:28-30). Thus, the terrifying picture of the wicked in Job 18:11 serves as a profound foil, highlighting the immeasurable liberation, security, and enduring hope that Christ provides for all who place their faith in Him, transforming a life of inescapable dread into one of profound and eternal peace.