If we regard Eliphaz’s argument to be based upon his own experiences, reinforced by visions or dreams, presumed to be divine revelation (cp. Job 4:8, 12-17), Bildad’s argument is based upon what many consider to be the more reliable argument of tradition, vis-à-vis the united opinions of the many in the past. This is considered to be scholarly opinion upon the subject in question. Bildad, then, argued from tradition, and the general consensus of modern scholars is that he begins quoting from ancient tradition at verse-11 and continues to verse-18. However, this is probably a matter of conjecture. Nevertheless, whether Bildad is quoting ancient tradition, or whether his arguments are his own words derived from interpreting ancient tradition, he supports Eliphaz own conclusion that Job is wicked. Therefore, Job’s friends are in agreement that he must have sinned to deserve so great a judgment that he now endures. To reject their conclusion that his suffering is due to some great personal sin would make the Lord cruel and unjust. Therefore, as far as Bildad is concerned, the truth is undeniable, Job needs to admit to his sin and repent.
First, Bildad mentions the rush (bulrush) and the flag (Job 8:11), which are plants that grow in pools of water. The bulrush grew along the Nile and was used for many things, including papyrus, which the ancients wrote upon. Bildad’s point was that these plants withered, while they yet stood. They were green and promised longer life, yet they withered without man cutting them down. Obviously, Bildad’s intention was to point to the hypocrite who has forgotten God. Depending upon his own prosperity and a wide network of friends and neighbors, Job presumes this to be evidence of his good character. Bildad, however, claims Job is empty inside and, like the rush or the flag that withers and dies in the pool of water in which they grow, he too withers in the heat of trial, exposing the fact he has sinned (Job 8:11-13).
Bildad used a second metaphor pointing to the spider’s web, which is expertly attached to solid and substantial surfaces, but, although it may a source of great nuisance or irritation for others, it is suddenly destroyed in a wind or by the hand of man (Job 8:14-15).
On the other hand, instead of a spider’s web, he may be likened to a gourd or other fast-growing plant or weed in a garden, which spreads its roots around the whole landscape fastening themselves to rocks and creeping over garden walls etc. It is green, and doesn’t even hint of corruption or death. Nevertheless, when the gardener suddenly comes and uproots the gourd or weed, it is as though it had never been there. Nothing in the garden would ever show the uprooted plant had been there, and no trace of its former existence could ever be noticed (Job 8:16-18).
In conclusion, Bildad waxes ironical, saying this would be the end of Job’s rapid growth, and any appearance of a full life, and he would be easily and inevitably replaced by another such as himself (verse-19). Nevertheless, God won’t cast aside the righteous but would rather give him reason to rejoice (if Job would repent). On the other hand, the Lord does cast out the wicked (Job’s lot, if continues to refuse to repent). However, if Job follows his friends’ advice, his enemies would be ashamed, and their evil deeds would go the way of all who wickedly oppose the will of God. They would be destroyed! (Job 8:20-22).
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