Job 18:11

KJV

¶ Terrors shall make him afraid on every side, and shall drive him to his feet.

KJV (with Strong's)

Terrors {H1091} shall make him afraid {H1204} on every side {H5439}, and shall drive {H6327} him to his feet {H7272}.

Complete Jewish Bible

Terrors overwhelm him on every side and scatter about his feet.

Berean Standard Bible

Terrors frighten him on every side and harass his every step.

American Standard Version

Terrors shall make him afraid on every side, And shall chase him at his heels.

Commentary

### 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](/job/18 "Bildad's Second Discourse"). It follows Job's fervent and increasingly desperate defense of his innocence and his lament over his unmerited suffering in [Job 16-17](/job/16 "Job's Lament and Plea for Vindication"). 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](/job/18-5-21 "Bildad's Description of the Wicked's Ruin") 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](/job/18-5-21 "Bildad's Description of the Wicked's Ruin"), 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
* **Terrors (Hebrew, _ballâhâh'_):** This plural noun, derived from a root meaning "to be consumed" or "to be worn out," signifies great dread, sudden alarms, or overwhelming frights. It conveys a sense of pervasive, often divinely appointed, fear and horror that is not merely an internal psychological state but can also manifest as external threats or circumstances. The use of the plural intensifies the idea of multiple, relentless, and all-encompassing sources of fear that relentlessly pursue the individual.
* **drive (Hebrew, _pûwts'_):** This primitive root verb means "to dash in pieces," "to disperse," or "to scatter abroad." In this context, it implies a forceful, violent dispersion or scattering. When applied to the terrors, it suggests that they actively and forcefully break apart the individual's peace and stability, scattering their composure and forcing them into a state of disarray or flight. It denotes an aggressive, unsettling action.
* **feet (Hebrew, _regel'_):** This noun literally refers to a foot, as used in walking, and by implication, a step. In the idiomatic phrase "drive him to his feet," it signifies a state of being startled, forced to stand, or being unable to rest. It evokes an image of perpetual motion, agitation, or being constantly on guard, unable to settle down or find repose. It underscores the complete lack of security and peace experienced by the one targeted by these terrors.

#### Verse Breakdown
* **"Terrors shall make him afraid on every side":** This opening clause immediately establishes the pervasive and inescapable nature of the dread Bildad attributes to the wicked. The "terrors" are not isolated incidents but a surrounding, suffocating atmosphere, implying a life devoid of peace, marked by constant apprehension and insecurity from all directions. This is Bildad's assertion of a divinely ordained and comprehensive consequence for unrighteousness, leaving no avenue for escape or respite.
* **"and shall drive him to his feet":** This second clause describes the profound physical and psychological impact of the pervasive terrors. Being "driven to his feet" signifies an inability to find rest or repose, a state of perpetual agitation, or being startled into desperate, perhaps even frantic, action. It suggests that the wicked are constantly unsettled, perhaps forced to flee, or simply unable to relax, symbolizing their utter lack of security, stability, and inner peace. The terrors actively disrupt any semblance of normal life.

#### 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.

* [Proverbs 28:1](/proverbs/28-1 "Proverbs 28:1 - The Wicked Flee When No One Pursues")
* [Isaiah 57:20-21](/isaiah/57-20-21 "Isaiah 57:20-21 - No Peace for the Wicked")
* [Romans 2:9](/romans/2-9 "Romans 2:9 - Tribulation and Anguish for Every Soul That Does Evil")

### 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](/philippians/4-7 "Philippians 4:7 - The Peace of God")) 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
* **How does Bildad's portrayal of the wicked's fear contrast with the peace that God offers to the righteous in the New Testament?**
* **In what practical ways might a life lived apart from God's principles lead to internal "terrors" or a profound lack of true rest and security?**
* **How can understanding the flawed nature of Bildad's theology help us approach suffering in our own lives or the lives of others with greater compassion, discernment, and biblical accuracy?**

### 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](/proverbs/28-1 "Proverbs 28:1 - The Wicked Flee When No One Pursues"), [Isaiah 57:20-21](/isaiah/57-20-21 "Isaiah 57:20-21 - No Peace for the Wicked")). 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](/job/38 "God's Response to Job") 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](/hebrews/2-14-15 "Hebrews 2:14-15 - Deliverance from the Fear of Death")). 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](/john/1-29 "John 1:29 - Jesus, 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](/john/14-27 "John 14:27 - Jesus Gives His Peace")), delivering all who believe from the fear of condemnation ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")) and granting them true rest for their weary souls ([Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Are Weary")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 15:21

A dreadful sound [is] in his ears: in prosperity the destroyer shall come upon him.

Jeremiah 6:25

Go not forth into the field, nor walk by the way; for the sword of the enemy [and] fear [is] on every side.

Leviticus 26:36

And upon them that are left [alive] of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.

Jeremiah 49:29

Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear [is] on every side.

Job 20:25

It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors [are] upon him.

Jeremiah 46:5

Wherefore have I seen them dismayed [and] turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: [for] fear [was] round about, saith the LORD.

Psalms 53:5

There were they in great fear, [where] no fear was: for God hath scattered the bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them.