How did God use dreams and visions in the Bible?

Though associated in some passages with trifles and vanities, Job 7:14; Ecc. 5:7, there is yet abundant evidence in the scriptures that God often conveyed His mind to people by means of dreams, and this not only to those who obeyed Him, but also to the heathen. Gen. 20:3, 6; Judges 7:13. "God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man." Job 33:14-17. God said that He would instruct His prophets in dreams. Num. 12:6. He also used dreams in the case of Nebuchadnezzar and of Daniel in order to reveal His will and purpose concerning, the future.

Joseph, the reputed father of the Lord, was directed several times by means of dreams; and Pilate was warned by his wife to have nothing to do with that just man because of what she had suffered in a dream. Matt. 1:20; Matt. 2:12-22; Matt. 27:19. It is to be remarked that in the last days when God pours out His Spirit on all flesh the sons and daughters will prophesy, and the young men shall see visions, and the old men shall dream dreams. Joel 2:28; Acts 2:17. This will be the way that God will make known His mind in those days.

Such are classed with false prophets. Possibly an hypnotic state which evil spirits could use, the object being to turn the people from the Lord to idolatry. If what they prophesied came true, they must not on that account be listened to: it was a test allowed of God to prove whether Israel loved the Lord. Deut. 13:1-5. We have the same caution in the N.T. as to the gospel and the confession of Jesus Christ come in flesh. Gal. 1:8-9; 1 John 4:1. In Jer. 27:9 the 'dreamers' are classed with 'diviners,' and in Jude 8 they are those that defile the flesh.

By means of visions God often vouchsafed to make known His will. When Samuel was a child, before the word of Jehovah was revealed to him, for a time 'there was no open vision.' 1 Sam. 3:1, 15. With the prophets they were frequently employed: more than twenty times we read of them in Daniel. In the future when the Spirit will be poured out, Israel's sons and daughters will prophesy; the old men will dream dreams, and the young men will see visions. Joel 2:28; Acts 2:17. The book of Revelation is a series of visions. Rev. 1:2.

But another feature of the Spirit's ways was manifested during the patriarchal age. Saints were made acquainted with God's purposes hitherto concealed, without becoming, as far as we know, channels of inspired communications. Thus God talked with Abraham as His friend, and began that unfolding of His counsels to man, which was not completed till the New Testament canon was closed. Communications had passed between the Lord and His saints before the flood. To Enoch a testimony was given that he pleased God. Noah received definite instructions as to the measures of the ark, and its inhabitants. In these communications the individuals so favoured were personally concerned. In the case of Abraham it was different. God not only revealed things which concerned the patriarch, but, before the destruction of Sodom and Gomorrah, He distinctly declared that He would not hide from Abraham that which He would do. And Abraham is the first person to whom the appellation of prophet is given in the Pentateuch (Gen. 20:7), an appellation evidently of significance in those days, and one, as we learn from the Psalms (Ps. 105:15), which was common to the patriarchs. A prophet then does not only mean one who can predict future events. The messenger of God who reproved Israel in the days of Gideon (Judges 6:8) was a prophet. And Abraham, as we see, is so called, who would pray for Abimelech, the Philistine king. And God it was who so styled the patriarch, who had acquaintance with the divine mind, being in possession of God's thoughts, as far as the Lord had been pleased to impart them to God's friend. On men too, and through men, the Spirit continued to work. By dreams and visions, as well as by prophetic inspiration, God's mind was revealed. Jacob, whether sojourning east or west of Jordan, received instruction from God by dreams (Gen. 28:12-15; Gen. 31:11-13). And Laban, the Syrian (Gen. 31:24); Abimelech, the Philistine (Gen. 20:3); Pharaoh, the Egyptian (Gen. 41); and Eliphaz, the Temanite (Job 4), alike attest the reality of such channels of intercourse between God and the soul.

But another feature of the Spirit's ways was manifested during the patriarchal age. Saints were made acquainted with God's purposes hitherto concealed, without becoming, as far as we know, channels of inspired communications. Thus God talked with Abraham as His friend, and began that unfolding of His counsels to man, which was not completed till the New Testament canon was closed. Communications had passed between the Lord and His saints before the flood. To Enoch a testimony was given that he pleased God. Noah received definite instructions as to the measures of the ark, and its inhabitants. In these communications the individuals so favoured were personally concerned. In the case of Abraham it was different. God not only revealed things which concerned the patriarch, but, before the destruction of Sodom and Gomorrah, He distinctly declared that He would not hide from Abraham that which He would do. And Abraham is the first person to whom the appellation of prophet is given in the Pentateuch (Gen. 20:7), an appellation evidently of significance in those days, and one, as we learn from the Psalms (Ps. 105:15), which was common to the patriarchs. A prophet then does not only mean one who can predict future events. The messenger of God who reproved Israel in the days of Gideon (Judges 6:8) was a prophet. And Abraham, as we see, is so called, who would pray for Abimelech, the Philistine king. And God it was who so styled the patriarch, who had acquaintance with the divine mind, being in possession of God's thoughts, as far as the Lord had been pleased to impart them to God's friend. On men too, and through men, the Spirit continued to work. By dreams and visions, as well as by prophetic inspiration, God's mind was revealed. Jacob, whether sojourning east or west of Jordan, received instruction from God by dreams (Gen. 28:12-15; 31:11-13). And Laban, the Syrian (Gen. 31:24); Abimelech, the Philistine (Gen. 20:3); Pharaoh, the Egyptian (Gen. 41); and Eliphaz, the Temanite (Job 4), alike attest the reality of such channels of intercourse between God and the soul.

In the days of the patriarchs, we may say that there was no revelation of God save that imparted to the individual. God thus made known His mind to Noah, to Abraham, and even to those who were largely ignorant of Him, as Abimelech and Laban (Gen. 20:3, etc.; Gen. 31:24). A dream or vision was often employed, but it was a divine revelation. Eliphaz refers to such a communication, in beautiful language, but not so definitely as Elihu does here (see Job 4:12-21).

In the Scriptures we often find God speaking to men in dreams, even as Elihu said to Job, "For God speaketh … in a dream, in a vision of the night, when deep sleep falleth upon men" (Job 33:14-15), and it was in this way that the Lord spoke to Jacob. This seems to have been Jacob's first personal dealing with the Lord, though he had spoken to his father Isaac, saying, "The Lord thy God" (Gen. 27:20). Like many another young man he was acquainted with the Name of the Lord, having heard it from the lips of his parents, and having used it himself, although not having had as yet any personal acquaintance with the Lord.

Before acting, God issued a warning. This is ever His way. There was warning through Noah before the flood. There was warning for Pharaoh before the judgments on Egypt. There was warning for Jerusalem through Jeremiah before the city fell to the Babylonians. There is warning today as to the judgments that will fall when the church age is closed. So it was here with this powerful individual. God warned him by means of a dream. His first dream might well have lifted him up, for he was the head of gold. His second dream warned him of a complete casting down.

The warning came just when the king seemed to have reached the very climax of his prosperity. His many warlike expeditions were over; his great conquests completed. He was at last at rest and flourishing in the palace of his magnificent city. As we all know, dreams are strange and unaccountable things. As sleep fades, and the mind begins to resume its activities, unusual things may flit across its awakening consciousness. It is not surprising therefore that God has been pleased to make known His thoughts and purposes to men by means of a dream, especially in times of urgency and importance. It is remarkable, for instance, that in the first two chapters of Matthew's Gospel (Matt. 1 & 2), we get God speaking in a dream no less than five times.

We are told that “Daniel had understanding in all visions and dreams.” This was the gift of God to Him. It was not any inborn ability, as he himself acknowledges in verse 30. God had His own wise purpose in speaking to the king in a dream and vision of the night, and in allowing him to forget it, while leaving an impression upon his mind regarding it, that allowed no rest to come to his troubled spirit. God will give him to understand, that if he has triumphed over the people with whom He has identified His name, it has been with His permission, and not because He had not power enough to defend His name and interests. His infinite superiority, when compared with the gods in which the proud monarch had put his trust, must come clearly into evidence, and they must be seen to be defeated in every engagement.

And now the king has both the dream and the interpretation made known to him. In the midnight of his idolatrous career he is brought under the dealings of the living God. God speaks once, yea twice, yet man perceives not, in a dream, in the vision of the night, when deep sleep falls upon men, in slumberings upon the bed; then He opens the ears of men, and seals their instruction, that He may withdraw man from his purpose, and hide pride from man (Job 33). And this does not always do, and therefore, to effect His own purpose of blessing, He has recourse to more severe measures. If we were wise we would at once respond to the touch of His hand. But we are not wise, but very foolish indeed, and in our state by nature neither know Him nor the touch of His hand, and therefore must we often go on in our own way until a staggering blow leaves us writhing in the dust, and then, and only then, it may be, we shall wake up to the eternal danger to which in our headlong career we were hastening, and to which we certainly should have come had it not been for His merciful interposition in that which at the moment may have seemed to us a hard and unmerciful manner. He knows what He is doing, and He knows the kind of material He has to work with in us, and only the sorrows that are absolutely necessary to effect His purpose concerning us are we made to suffer, for He does not afflict willingly and grieve the children of men. May we know that however heavy His hand may seem to us to be, it is moved by a heart of the most infinite and tender love, and guided by a mind of unfathomable wisdom.

In cases of God sending dreams to people, He "opens the ears of men, and seals their instruction" (v.16), not to flatter man's pride, but just the opposite, that is, "to turn man from his deed, and conceal pride from man" (v.17). In other words, if a dream is a warning against what I may be inclined to do, or if it humbles me, then I should take it to heart.

Many unsaved people have been virtually driven by a dream to turn to God from their sins, as verse 18 indicates: "He keeps back his soul from the Pit, and his life from perishing by the sword." Thus, in pure grace God sometimes so shakes a soul by a dream that the person is shocked into turning to God from his sins. Sadly, not everyone will respond to God's appealing in this way.