Scripture: Job
4:12-21, 33:13-18
Caught up in the agony of his many trials, Job finally gives
voice to his pain. What follows is a long debate between Job and three of his
friends about the source of human pain and God’s dealings with man. The first
passage we’re considering comes from the first response by one of Job’s friends
(Eliphaz) following the initial outburst, telling of a night visitor he had.
The second passage comes from an outside observer of the debate (Elihu), where
he talks about how God manipulates the dreams of men.
Observations:
Both of these passages make mention of supernatural visitations during the
night. This reveals that dreams and night visions are real and used by the
supernatural to communicate with humans, possibly because the human mind loses
some of its guards and inhibitions during sleep, making communication easier
(see Job 33:15-16 specifically).
This does not mean
that every dream is supernaturally inspired. But it does mean that some are. Even more, dreams and night visions
can come from either God or the
demonic.
In Elihu’s speech (Job 33:13-18), he makes it clear that God sometimes uses dreams/night visions
to warn us, especially if we are failing to hear Him in other ways (33:14). The
purpose of such visitations is to turn us from sin and to protect us from
death.
What a far cry from Eliphaz’s vision in chapter 4! Notice
the accusatory tone, both of man (v. 17) and of God (v. 18), to the point of
implying that God is unjust. And while there is truth in these words (e.g. man
is not righteous in of himself), it’s subtly mixed with lies: We don’t perish
unobserved (v. 20) for God sees all. And while God does not trust demons (rebel angels) and He charges
them with error, this doesn’t apply to all angels, evidenced by the various
missions He entrusts His angels with. The result is a tone of despair and
hopelessness. All these things point to a demonic, and maybe even a Satanic,
visitation.
Significance:
So what can we learn from all this?
1. We are more susceptible during the night and while asleep
than during our waking hours. So we need to guard ourselves and our thoughts
during the night. This is why we should be careful about where we let our minds
wander as we fall asleep; Eliphaz’s disquieting thoughts/dreams (see 4:13 in IVE
or NASB) seemed to open the way for the demonic visitation. This is why the
psalmists so often refer to meditating on Scripture on their beds and why we
need to pray for protection while we sleep—not only physical, but mental as
well.
2. Supernatural beings do use dreams and visions to
communicate with us. As I already said, not all dreams and visions are
supernaturally inspired. However, this doesn’t mean that none of our visions or dreams are supernaturally inspired, either.
3. Even in dreams and visions, Satan must speak his native
tongue of lies. Does the dream twist the truth, mix in lies, carry an
accusatory tone (rather than a warning tone), or produce despair or
hopelessness? Then the dream should be rejected as from Satan, no mater how
good it sounds.
4. God speaks to us in many ways, including dreams and
visions. God often prefers to use other means to talk to us, but sometimes we
fail to hear Him in those ways (v. 33:14). At those times, He may resort to dreams and visions,
usually with the intent to warn (not accuse) and instruct us. So does the dream
yield repentance from sin, produce humility, or somehow result in the
preservation of life? Then it may be from God.
5. Therefore, we must, we
must, we must be discerning.
Both God and Satan can use this vulnerable time. Not all dreams and visions
come from God. Not all of them come from Satan. They must be tested against the
truth of Scripture and the already revealed character of God.
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