Truly the thing that I fear comes upon me,
and what I dread befalls me.
I am not at ease, nor am I quiet;
I have no rest; but trouble comes.
—Job 3: 25-26
This is one of the earliest examples in the Bible of someone
having a true spiritual epiphany. Throughout their early
history, the Hebrew people struggled to make sense of events
that seemed beyond their control. They assumed challenges
were God’s will and negative experiences were simply painful
expressions of divine judgment.
Job initially shares that perspective, but his own challenges
lead him to a tentative new possibility. Here we have Job
planting the seeds of New Thought by noticing that his
own thoughts precede the astonishing challenges that are
suddenly besetting him.
In form, the Book of Job is a primitive theater piece. God,
Job, and Satan are the leading roles, with Eliphaz, Bildad,
and Zophar arriving like a forerunner of the Three Wise Men
to offer their opinions of Job’s crisis. They are described as
friends of Job, but the tone and content of their contributions
suggests they may be more like business partners or
Thanks to James 5: 11 (KJV), we are accustomed to
thinking of “the patience of Job” as his defining quality.
When his story opens, however, Job is far from patient.
True, he’s wildly successful: “He had seven thousand
sheep, three thousand camels, five hundred yoke of oxen, five
hundred donkeys, and very many servants” (Job 1: 3).
Yet he worries a lot: He has his 10 children ritually
purified once a year just in case they’ve committed some
sins he might not know about. His relationship to the
Divine is not one of appreciation for the good in his life
but of a nagging fear that it all might be taken away for no
The more successful Job becomes, the more his fears
are magnified until the “Satan” of fear-based thoughts that
becomes manifest seems totally overwhelming—the thing
that he fears comes upon him.
The three friends who rush to offer support accomplish
just the opposite. They represent those ideas in consciousness
that focus on “knowing what we know.” They want to be
helpful, but in truth they emphasize Job’s sense of
victimization. This temptation to see himself as a victim is
Job’s true challenge—as it is for us as well.
The three possible paths suggested by Job’s friends are to
simply blame God or fate (so we feel sorry for ourselves);
blame other people (so we enjoy the comfort of helplessness);
or blame ourselves.
This third option is the most insidious because it can
present itself as basically spiritual. It may seem that we’re
thereby acknowledging our own role in the creative process
that is manifesting as our life experiences, but if we’re not
careful we may find that we’re essentially making ourselves
victims of ourselves!
It is no more helpful to blame ourselves than to blame
God or other people. Yes, our choices are expressing as
these negative experiences. But our power can express with
even more energy as the positive, loving experiences that
are our birthright.
So we move forward, not by denying or negatively
judging our ash heap experiences. We use the realization
that the things we fear have become our experiences to
redirect our creative energies in more loving, positive
directions. It all comes down to a simple, four-word mantra:
Show me the Good!
Job Sees Thoughts Becoming Reality
Metaphysical meanings behind the Bible and other scriptures
REV. ED TOWNLEY IS A UNITY MINISTER
AND THE FOUNDER OF SPIRIT EXPRESSING,
A CENTER COMMITTED TO EXPLORING THE
CREATIVE POWER OF SPIRITUAL PRINCIPLES,
IN MANCHESTER, CONNECTICUT. VISIT
IT IS NO MORE HELPFUL
TO BLAME OURSELVES
THAN TO BLAME GOD OR
THE SPIRIT OF SCRIPTURE