The God Who Reveals Mysteries: Dreams and World Evangelization George H. Martin

George H. Martin is M. Theron Introduction of written materials devoted solely to the Rankin Professor of Christian Missions The casual observer might suppose that place of dreams in missions is not great, a and Associate Dean of the Billy Graham dreams are the stuff of which Disney mov- quick search of the missiological journals School of Missions, Evangelism and ies are made. Mention the concept of produces some interesting results—an Church Growth at The Southern Baptist dreams, and many will return in their increasing number of dream reports, par- Theological Seminary. He has served memories to those childhood night- ticularly about seeing a white robed figure with the International Mission Board in dreams that either delighted or terrified. understood to be Jesus, and a correspond- Southeast Asia. Yet others, who have traveled along the ing call to pray for and employ dreams as . higher education highway, will hear the an important, even the most important, word “dreams” and immediately think of means of world evangelization. Sigmund Freud and his particular slant Today, reports of dreams and visions on such phenomena. Whatever one’s in which Jesus is seen declaring, “I am thoughts concerning dreams, it is clear the way,” are flooding out of Muslim that they are a frequent part of the human lands. According to Erich Bridges, there is experience, and “enlightened” Western “an increasing openness and turning to minds should not ignore the reality of Christ—often preceded by dreams or dreams when dealing with various cul- visions of him among potential converts.”1 tures and religions. Throughout human This article examines the phenomenon history, literature, religion, and the enter- of dreams, especially as it relates to the prise of daily living, one will discover the work of missions and evangelization existence of dreams. among the world’s Muslims. From differ- The second chapter of Daniel, in which ent, yet related, perspectives—a biblical the prophet explains to Nebuchadnezzar and historical overview and a look at that there is a “God who reveals myster- contemporary cultures and missiological ies” and who speaks through dreams emphases—the author will consider the (2:28), is only one of many instances in the place and value of dreams in contempo- Old Testament where God communicated rary missiological practices. by means of dreams or visions. Continu- ing throughout the New Testament, dreams A Biblical and Historical Overview and visions constitute an important means From biblical times, what have people by which God communicated with human thought about dreams? David Rountree, in beings. a weekly pastoral note to his congregation, Because of the recurrent reports of asked about finding answers to life’s dreams, particularly in missions contexts myriad questions.2 He noted that profess- around the world, today’s missiologists ing believers base their answers to impor- and missionaries are debating the role and tant questions on many different things: significance of dreams for missions and feelings, cultural mores and traditions of world evangelization. Though the number men, personal experience, etc. Then, quot- 60 ing from 2 Corinthians 10:5—that we are surprised that God would speak through to bring “every thought captive to the dreams. Nor will one find any shortage of obedience of Christ”—he wrote, “True dream and vision reports in other biblical Christianity is found only where there is materials. Dreams constitute one way an unceasing, sole reliance upon the all- among many that God speaks.4 sufficient Scripture for all matters of faith and practice.” The point is not that God Dreams and Visions in the never speaks through a small, inner voice, Old Testament through counsel from mature Christians, Over 120 times, a variation of “dream” through personal experiences, or through is found in the Old Testament.5 Represen- any number of other ways. The important tative texts include the announcement of matter is that all these means, by which judgment against Abimelech (Genesis 20), God might provide instruction, ultimately and, in contrast, promises given to Jacob must be brought to Scripture and tested in that he would receive the flocks of Laban its perfect and authoritative light. (Genesis 31). In dreams, God spoke Certainly, in considering something as through the prophets (Num 12:6). Dreams important as missiological method and were employed to give instruction (Job 33) strategy, it is essential that one starts with and to speak of the future (Genesis 37). God’s Word and allows that Word to Dreams, however, were not confined to the inform, direct, and evaluate the entirety of Old Testament era; the prophecy of Joel thought and practice. Thus, the biblical 2:28, which speaks of dreams being given, teaching about dreams and visions will is fulfilled in Acts 2:17. Thus, through provide a foundation from which the dreams, God announces judgment, phenomenon of dreams can be properly bestows promises, gives revelation, pro- understood. vides direction and instruction, and makes Again, the second chapter of Daniel available information about the future. reports that, in the second year of Nebu- In contemporary English usage, chadnezzar’s reign, the Babylonian king “dream” and “vision” are often used syn- dreamed troubling dreams, which neither onymously. In fact, in literature the two he nor his servants could interpret. When terms are juxtaposed—”dream vision”— the decree went out to find someone who creating “a poetic framework esp[ecially] could interpret Nebuchadnezzar’s dream, popular in medieval literature in which the Daniel stepped forward and declared, poet pictures himself as falling asleep and “there is a God in heaven who reveals envisioning in his dream a series of alle- mysteries” (2:28).3 Daniel explained the gorical people and events.”6 So it is in the meaning of the dream, and Nebuchad- Old Testament.7 In Genesis 15:1, “the nezzar replied to him, “Surely your God is word of the Lord came to Abram in a a God of gods, and a Lord of kings and a vision.”8 In 1 Samuel 3:15, Samuel is pic- revealer of mysteries” (2:47). tured as afraid to relate his vision to Eli, a Dreams and visions were accepted as a vision9 that could be described as a dream. normal part of everyday existence in Nathan’s vision, reported in 2 Samuel 7 and Babylon and other ancient cultures. Nei- 1 Chronicles 17, functions in the same man- ther the king, his servants, Daniel, nor his ner as many dreams, that is, as a medium companions were in the slightest manner through which God speaks. On many 61 occasions, the prophets had dreams and appeared to Joseph in a dream and directed visions. Dreams were capable of convey- him and his family to safety in Egypt (Matt ing, not only truth, but also lies (Jer 14:14).10 2:13). The dreams continued as the Lord Whatever they conveyed, dreams and directed Joseph to return to the land of visions were understood to be communi- Israel (Matt 2:20). Matthew gives no cators of information. defense or explanation for the occurrence On several occasions, the biblical of these dreams; they are accepted as a nor- authors position the two terms together as mal means by which God communicates.12 if to use the one to define or clarify the Although the New Testament begins other: “Hear now My words: If there is a with these dream accounts, few dream prophet among you, I, the LORD, shall reports are found in the materials that make Myself known to him in a vision. I follow. Albrecht Oepke explained: shall speak with him in a dream” (Num 12:6); “In a dream, a vision of the night, There is an inner reason for this pau- city. . . . To be sure, Christians When sound sleep falls on men, While they dreamed no less than other men of slumber in their beds, then He opens the their age. . . . The point is, however, ears of men . . .” (Job 33:15); “And the mul- that they regarded much fewer dreams as significant. The line found titude of all the nations who wage war in the OT is now fully developed. against Ariel, Even all who wage war Dreams are not wholly ruled out as against her and her stronghold, and who a means of divine revelation. . . . Primitive Christianity is not hostile distress her, will be like a dream, a vision to dreams, but it is strongly critical. of the night” (Isa 29:7). In a case of Even when significance is accorded to a dream, it remains peripheral, poetic synonymous parallelism, Zophar limited to individual instances of explained to Job the ultimate end of the divine leading. Paul in his letters wicked: “He flies away like a dream, and mentions none of the notable dreams which he had in Ac[ts]. . . . they cannot find him; Even like a vision of No NT witness ever thought of bas- the night he is chased away” (Job 20:8.).11 ing the central message, the Gospel, 13 When the Old Testament occurrences of or an essential part of it, on dreams. “vision” and “dream,” or their derivatives, The paucity of dream reports notwith- are counted, the number easily exceeds one standing, the New Testament writers hundred and sixty. Without a doubt, the accepted the idea that God communicates idea that God communicates to human to his people through dreams. Though beings through dreams and visions is wide- Luke employed different terms than Mat- spread in the Old Testament. thew, little doubt exists that Acts 10 reports The New Testament Record dream/vision activity in the lives of Cor- nelius and Peter. Because of its missio- The New Testament commences with logical value, a brief examination of this Matthew’s record of the Messiah’s geneal- text will be fruitful. ogy and proceeds to report a number of The book of Acts reports the fulfillment dreams and visions that direct the partici- of the words of the resurrected Jesus: “you pants in the narrative. In a dream, an angel will receive power when the Holy Spirit explained to Joseph the situation concern- has come upon you; and you shall be my ing Mary and gave instructions to him witnesses both in Jerusalem, and in all (Matt 1:20-25). Soon thereafter, an angel 62 Judea and Samaria, and even to the remot- must overcome his Jewish prejudices and est part of the earth” (Acts1:8). The gospel must understand that the grace of God was preached, and converts were made, in makes no distinctions on the basis of Jerusalem (Acts 1-7), then progressively in ethnicity or national origin. The Jewish Samaria (Acts 8-12) and the rest of the laws that regulated, for instance, what a world (Acts 13-28). person should or should not eat, provided In chapter eight of Acts, and those that no basis for determining whether a person follow immediately, the stories are told of walked with God. Bruce observed, “Per- the first Gentiles incorporated into the haps, as he thought about the vision, he church. In fact, one commentator has remembered hearing similar words on an observed that chapter ten “is entirely earlier occasion . . . that it is not what goes occupied with one great subject, the first into someone’s stomach that conveys reception of converted Gentiles to the defilement, but what comes out of one’s Church, without passing through the heart.”17 intermediate state of Judaism.”14 In this Peter came to understand that God does context, Luke related the story about not deal with individuals on the basis of Cornelius, Peter, and their dreams/visions. racial or national identity, “but in every Luke described Cornelius, a centurion, nation the man who fears Him and does as “a devout man and one who feared God what is right is welcome to him” (Acts with all his household, and gave many 10:35). In other words, the gospel of Jesus alms to the Jewish people and prayed to is good news both for the Jews and those God continually” (10:2). Cornelius was not who are not Jews. a full proselyte as understood by the Jews. These verses present certain difficulties F. F. Bruce described Cornelius as one who for interpreters. In particular, the question was is asked whether Cornelius, before his encounter with Peter, was yet a believer. attracted by the simple monotheism John Gill offered that “these sacrifices of of Jewish synagogue worship and by the ethical standards of the Jew- prayer and beneficence came up with ish way of life. . . . Cornelius’s acceptance from off that altar which sanc- attachment to the Jewish religion tities the gift, or were acceptable to God, appeared particularly in his regular prayer to the God of Israel and acts through Jesus Christ; these were taken of charity to the people of Israel. One notice of, approved by God, and remem- may say, indeed, that he had every bered by him, and the fruits and effects he qualification, short of circumcision, which could satisfy Jewish require- was shortly to enjoy; for that Cornelius was ments.15 a believer, need not be questioned; since he was not only a devout and religious The important matter, as Bruce person, but one that feared God, which explained, is that “it was such God-fearers includes the whole of religion, internal and who formed the nucleus of the Christian external. . . . so that his faith was of the same community in one city after another in the kind with that of the saints before the 16 course of Paul’s missionary activity.” coming of Christ.”18 Thus, Gill agrees with Thus, in light of the coming of Messiah John Calvin, who placed Cornelius “in the Jesus in redemptive history and the fulfill- catalogue of the old fathers, who hoped for ment of God’s plan centered in him, Peter salvation of the Redeemer before he was 63 revealed.”19 missiological emphasis in the New Testa- John Polhill has maintained that Cor- ment. The gospel must be preached to all nelius’s “devotion to God put him well on people, and so, God raises up his preach- the way, preparing him for receiving the ers and missionaries to take the gospel to gospel and for the full inclusion in God’s those who have not heard. The story of people that he could not have found in the Cornelius is not an instance in which an synagogue.”20 The emphasis is on the individual is saved through a dream; preparation of Cornelius for receiving the rather, Cornelius was directed through gospel from Peter. James P. Boyce described the dream to Peter, who gave to him the such preparation in his comments on the life-saving gospel. Put another way, work of regeneration: “God operates Cornelius’s dream is not an example of a immediately upon the heart to produce the stand-alone, salvific dream. Rather, required change, by which it is fitted to through the dream, God directed Cornelius receive the truth. . . This influence is spo- to Peter, who declared the gospel to him. ken of as a preparation of the heart for the In another instance, this typical New Tes- truth . . . This preparation of the heart tament formula is illustrated in the life of comes from God.”21 Lydia: “A woman named Lydia, from the Such preparation of the heart comes city of Thyatira, a seller of purple fabrics, a “mediately through the word”22 and worshiper of God, was listening, and the through the Spirit.23 The “heart is prepared Lord opened her heart to respond to the to turn to God and does actually so turn.”24 things spoken by Paul” (Acts 16:14). Lydia Cornelius, having been prepared to receive was a worshiper of God, yet she must hear the gospel, heard it from Peter, believed, the gospel from Paul and respond. and was saved. In Romans 10, the apostle Paul Beyond the New Testament25 explained the manner in which the Lord Beyond the New Testament, several of works to save. The necessary progression the church fathers were involved with is clear. One must call upon the Lord, but dreams.26 Tertullian devoted a considerable in order to do so, a witness must declare amount of writing to dealing with dreams. the news, which is heard by the individual. In some instances, he commented on The individual who hears must then Scripture passages, in other sections he believe and call upon the Lord Jesus for considered the actual event of human salvation (vv. 13-15). dreams as vehicles of God’s movement. Paul was not hesitant to write that belief Gregory of Nyssa provided a section on and salvation are dependent upon a wit- dreams in his works, and indeed it seems ness or preacher declaring the truth. That that he was actually converted by a dream truth must then be received and believed. of God. William Moore, in the Prolegomena Thus, the interpretation of Cornelius’s to Gregory’s works, wrote that “Gregory’s dream: He was a seeker after God, but he first inclination or impulse to make a pub- did not yet have the gospel. God sent lic profession of Christianity is said to dreams both to Cornelius and to Peter so have been due to a remarkable dream or that Cornelius might hear the gospel from vision.”27 Peter, believe, and be saved. In his First Apology, under the heading All the above is consistent with the “The Demons Misrepresent Christian Doc- 64 trine,” Justin Martyr concerned himself momentarily, the writer of Hebrews begins with the danger that demons might come his epistle, “God . . . spoke long ago to the to believers in dreams, deceive them, and fathers in the prophets in many portions lead them astray.28 Augustine had some and in many ways” (Heb 1:1). Through dealings with dreams, and in one section, angels, dreams, visions, covenants, theo- where he is replying to Evodius, he pro- phanies, historical events, still small voices, vides a remarkable response: and in many other ways, God has spoken. Emil Brunner gave full expression of this For my part, although I am wholly thought: unable to explain in words how those semblances of material bodies, without any real body, are produced, God reveals himself through I may say that I wish that, with the angels, through dreams, through same certainty with which I know oracles (such as Urim and Thum- that these things are not produced mim), through visions and locu- by the body, I could know by what tions, through natural phenomena means those things are perceived and through historical events, which are occasionally seen by the through wonderful guidance given spirit, and are supposed to be seen to human beings, and through the by the bodily senses; or by what words and deeds of the Prophets. distinctive marks we may know the Above all the New Testament stands visions of men who have been the person, the life, the sufferings, misguided by delusion, or, most death and resurrection of Jesus commonly, by impiety, since the Christ, the Son of God, as the final examples of such visions closely self-manifestation of God, but again, resembling the visions of pious and not only Himself in His historical holy men are so numerous, that if I form, but also the witness given to wished to quote them, time, rather Him by the Holy Spirit in the hearts than abundance of examples, would of believers, the proclamation of fail me.29 Christ by His chosen Apostles, and through the believing community, and finally the fixing of this witness Clement had a few things to say about in written form in the Bible of the the veracity of dreams and God.30 Theodo- Old and New Testaments. Holy Scripture therefore does not only tus presented a section on dreams where speak of the revelation; it is itself the he equated dream-visions with the gnosis revelation.33 and praised the individual who arouses himself from his sleep and thus escapes Understanding that dreams can have these visions: “For as those that are most good or evil origins, and that they can asleep think they are most awake, being deliver truth or error, a word of caution is under the power of dream-visions very in order. Alfred Eidersheim, in his Sketches vivid and fixed; so those that are most of Jewish Social Life in the Days of Christ, ignorant think that they know most. But included a section in which he examined a blessed are they who rouse themselves number of texts in the Babylonian Talmud from this sleep and derangement, and raise concerning prophets and dreams.34 Upon their eyes to the light and the truth.”31 concluding that the Talmud gives examples Lactantius has an entire chapter on God’s of “the indifferent, the good and the revelation via dreams in his works and absurd,” Eidersheim provided an impor- generally included a discussion of ancient tant observation: “[These dream reports dreamers in much of his work.32 and their interpretations] show the neces- Glancing back to the New Testament sity of discrimination.”35 65 While Eidersheim’s caution is well for the present. received, it is clear that, from the early years of the church, God has employed dreams Dreams, Cultures, and Missionaries to communicate with human beings. He How are dreams regarded in contem- has used dreams to warn, encourage, give porary cultures and how should they be direction, speak forth scripture, and to employed in missions? provide information about the future. Some of these communications have been Hiebert’s “Flaw” recorded and canonized as parts of the Many have argued that the views about Bible. The idea that God can communicate dreams and other supernatural phenom- through dreams, though, does not end with ena found in non-Western cultures are the New Testament or the church fathers. actually more consistent with the biblical From the religious traditions growing worldview than those found in Western- out of the Reformation, various writers secular-naturalistic worldviews. Paul Hie- dealt with dreams from the standpoint that bert’s landmark article on the excluded people are tormented by dreams while middle40 alerted readers to a “flaw” in the under conviction. John Bunyan wrote worldviews of many who would seek reli- Pilgrim’s Progress as if in a dream state. John gious converts.41 Hiebert argued that the Wesley and others mentioned dreams in major world religions provide answers to their works. At points in his Types of the ultimate questions about matters future Messiah, Jonathan Edwards examined and unseen, for example: Does God exist? dreams/visions as a method by which God How can God be described? What happens communicates.36 In fact, an abundance of to a person after death? Is there such a thing references to dreams exists throughout the as eternal life? writings of church history. On the other hand, science and technol- Among those who have presented a ogy provide answers for everyday life in fairly negative view of dreams was A. H. the here and now: What will make the Strong, who provided sections on dreams crops flourish? (add fertilizer); How can an in his theology where he equated their use illness be cured? (ingest medicine); What as gnosis.37 In dealing with the biblical pas- can be done to make the car run more sages on dreaming in his “Notes on the smoothly? (replace the spark plugs); etc. Bible,” Wesley cautioned that dreams can These strategies operate in the realm of the be deceptive.38 Schaff regarded dreams, in present and the seen. a negative sense, as being the source of anti- However, Hiebert points out that a resurrection myths.39 sphere of reality exists—a large, middle Throughout their history, humans have area—which is unseen and present. This viewed the phenomenon of dreams from large, middle area is the world of spirits different perspectives. Various opinions and supernatural forces of all kinds. have been given in regard to their value Dreams, especially those dreams originat- and worth. Whatever one’s understanding ing from a supernatural being, are compo- of dreams, however, no one can convinc- nents of this large “excluded middle.” ingly argue that dreams have not been a Though Western worldviews typically regular component of human history. That exclude it, this middle is important for which holds true for history past holds true understanding both the biblical42 and many 66 contemporary cultures and worldviews. through dreams, visions and angelic visi- tations, and thousands of North African The Cultures of the World Muslims writing to a Christian radio ser- Dreams as religious expression are com- vice and reporting dreams about Jesus. mon among the world’s cultures. Eugene Additional reports include that of a young Nida has noted that they “rate particularly Muslim, who tore up a Bible tract, and high as means by which the supernatural was confronted by Jesus in a dream. Jesus forces manifest themselves to people. . . . explained, “You have torn up the truth,” Africans, both Christian and non-Christian, and the dreamer became a believer. Also, place considerable emphasis on dreams, in Nigeria, two Muslim mullahs, who and there are numerous instances where participated in a deadly attack on a new Indians in Latin America have spoken of believer, saw visions of Christ, repented dream experiences which profoundly and took eighty of their followers to a changed their lives by warning them of Christian church to hear the gospel.48 dangers, physical or spiritual.”43 Workers with The Voice of the Martyrs John Mbiti has confirmed Nida’s obser- organization have reported varied and vation: “In African life dreams play a numerous dreams related to them by central role, as is evident both in African persecuted believers in the Muslim world. Religion and in African Christianity. It is The lead story in the October 2003 issue of clear that the coming of Christianity has The Voice of the Martyrs is entitled “Night not erased this African dream culture.”44 Visions in Iran & Iraq.”49 In personal corre- Furthermore, “African Christians have also spondence with workers living in Muslim discovered a dream culture in the Bible and contexts, I have received the following this gives them authority to retain their reports, and others similar to them.50 own dream culture, modify it, expand it, and hold onto it in the changing religious I was able to spend some time with 45 the new believers in our people and cultural situation.” One correspon- group who have had so many dent has written, “after being in Africa for dreams and visions and was truly 20 years, among the persecuted and col- blessed by seeing the purity, the freshness, and the strength of their lecting over 450 interviews, I cannot [agree faith. with] the premise that dreams, visions Our people group is having dreams signs and wonders are the ‘paranormal.’”46 and visions. A few new believers have emerged out of these dreams In a similar way, in reference to Muslims, and visions, but I’m positive there the correspondent writes: “I would suggest are many more people having them that we know nothing about. . . that, for Muslims, not to have dreams .Two people groups are open, they and visions would be the abnormal or the are having dreams and visions, and paranormal.”47 as one of the nationals told me recently, there simply is not enough Erich Bridges has described the spread time in his day to visit everyone of the gospel across rural Algeria. He notes who has expressed interest in find- that this advance has taken place largely ing out about the truth. Almost every year I hear of some- by God speaking to the peoples through one hearing a voice by/about Jesus dreams. He reports the Holy Spirit mov- as they circle the Ka’ba on their Hajj. ing from house to house in an Algerian village one night, revealing himself 67 In the reported dreams, Jesus typically with cultures that possess none of the skep- appears clothed in white garments and ticisms about dreams that people in the surrounded by light (similarly, the angel Western, evangelical world do? How does who appeared to Peter in Acts 12:7 was one, as one writer has put it, look “for surrounded by light). God’s revelation and self-manifestation Reports of dreams among Muslims are within the values, relational patterns, and common. Kelly Bulkeley has explained, concerns of a culture”?53 Several options are available when considering dreams. One theme the Prophet Muhammed The first option is to ignore the dream drew from the scriptures of [Juda- ism and Christianity] was a rever- reports that are so common. However, one ence for dreaming. In the Qur’an, will do so at the risk of excluding a great as in the Jewish Torah and the number of experiences reported by people Christian New Testament, dreams serve as a vital medium by which around the world. A second option would God communicates with humans. be to promote dreams as a primary strat- Dreams offer divine guidance and egy for reaching the unreached with the comfort, warn people of impending danger, and offer prophetic glimpses gospel. This author has received several of the future. Although the three emails and prayer-grams in which writers religions drastically differ on many have asked that the recipient pray that, other topics, they find substantial agreement on this particular point: through dreams, God would present the dreaming is a valuable source of gospel to unbelievers in the Muslim world. wisdom, understanding, and inspi- ration.51 In fact, one such request described dreams as the one key to reaching the Muslim world Bulkeley goes on to conclude, “Islam has with the gospel. However, nothing in the historically shown greater interest in Bible encourages or allows Christians, in dreams than either of the other two tradi- missions and evangelism, as a strategy, to tions, and has done more to weave dream- rely solely (or even primarily) on dreams. ing into the daily lives of its members.”52 The biblical mandate, clearly, is to preach, give witness to, and to testify. On the other Conclusions and Applications hand, where dreams are reported, nothing How should one proceed? Anyone should prohibit the careful and wise use examining the issue of dreams in Islam, or of them in a gospel witness. In a similar other religions, must grant certain realities. manner, one would use myths, stories, and The Bible not only acknowledges the other components of culture as contact existence of dreams, but also legitimizes points and bridges in order to say, “OK, them as vehicles through which God here is what you report. Let me tell you communicates with humans. In cultures the truth about that.” around the world, both present and There is no single instance in the Bible ancient, dreams have played important in which God declared the gospel solely roles in the lives of people. The question through a dream. That is not to say that he then arises, “How should one deal with cannot do so, rather it is to say that he has dreams, particularly in a Muslim context not done so. We can go further. Not only is where dreams are accepted as normal com- there no record of God using dreams in the ponents of the everyday world?” Bible to declare the gospel, but no warrant What does one do when confronted exists for expecting him to do so. He has 68 explained his chosen method of making the interpreting it? Do the Scriptures offer rules gospel known. The Author of Scripture of interpretation for dreams? Even if you uses words like “preach,” “witness,” “tes- were fairly certain the dream was from God tify,” and “teach” to describe the means by and that you knew what it meant, how do which people will be confronted with the you know how much weight to give to it? gospel and won to faith in Jesus Christ. As Would it have the same authority as the in the case of Cornelius, the Lord prepared Bible, as a vision, an impression, an audible him for receiving the gospel and then, voice, and so on?”54 through a dream, directed him to Peter Clearly, one must proceed with caution who could declare the gospel to him. rather than at a dangerous, full-throttle Some might argue that the conclusions speed. Those who are concerned to present reached in this article are those of an author a genuine gospel witness must always be who cannot escape his own Western, natu- concerned about distinguishing between ralistic worldview, i.e., someone who, a the genuine voice of God and that which priori, is skeptical about the place of dreams is counterfeit. For no small reason did the and the supernatural in the world. The apostle John instruct his readers, “Beloved, appropriate response is that the biblical do not believe every spirit, but test the writers had their roots anywhere but in a spirits to see whether they are from God, Western, naturalistic worldview. Though because many false prophets have gone out they clearly accepted dreams and visions into the world” (1 John 4:1). and the supernatural as part of the land- However, to reject all dream reports as scape of their lives, they did not excessively irrelevant is, perhaps, to miss something rely on them in accomplishing their work. very valuable. One correspondent wrote, They did not promote dreams as the key to “What we are finding with Muslim back- hearing from God. They knew that he ground believers, MBBs, is that most of spoke in many and various ways. They them come to the Father through a spiritual understood the essential work of the Holy journey that covers 3-5 years. This pilgrim- Spirit and the necessity of hard, sometimes age often begins with dreams and visions, dreary and plodding ministry. When God then the Father miraculously lays the Word spoke supernaturally through dreams, in their hands and then brings a near they accepted that communication. But culture or in-culture-believer to explain to they did not strategically issue instructions them their dreams/vision and what they to pray for dreams and to seek the miracu- have read. According to my almost 200 lous in taking the gospel to the world. MBB interviews, the Bible figures centrally A third option is to carefully use what in over 90% of those conversions. In is present. Jack Deere provided a number research terms this is awesome. It also has of insightful and useful questions that deep implications for the almost 80% of might be posed in regard to contemporary Muslims that do not read or write.”55 dreams, whether in a Muslim context or Dreams must never be understood as another: “How do you even know if the having parity with the Scriptures. Only the dream came from God? What if an upset Bible provides an absolutely trustworthy stomach the night before was the source of and authoritative word from God. Always, the dream? Even if you decided the dream a distinction must be made between was from God, how would you go about dreams of canonical revelation (which, 69 because the Scriptures are complete, are no 5The common Hebrew word is khalom. In longer available) and dreams of guidance related words, the concept of dreams as that lead the dreamer to the canon. Time a vehicle of divine revelation is found and again, the ambassador of Christ must throughout other ancient Near Eastern direct hearers to the Scriptures. Jesus him- cultures and languages. For similar uses self explained, “You search the Scriptures of the term in related languages, see because you think that in them you have J. Bergman, “khalom“ in Theological eternal life; it is these that testify about Me” Dictionary of the Old Testament, ed. G. J. (John 5:39). Botterweck and H. Riggren (Grand Rap- Though the missionary and evangelist ids, MI: Eerdmans, 1980). must never allow dreams or any other 6Webster’s Third New International Dictio- phenomenon to substitute for the work nary (Springfield, MA: G. & C. Merriam, of declaring the gospel (see, again, Rom 1976), s.v. “dream vision.” 10:11-15), God grants wonderful opportu- 7Though they are different terms, the nities that must not be ignored. If people words often function in the same man- approach the missionary with dream ner. An example of different terms used reports, the approach provided by Guy to refer to the same function is the use of Frederick seems valid: “I will point them the Old Testament words for “prophet” towards Jesus Christ at any rate—for he is (nabi) and “seer” (roeh, hozeh). Though either the solution to their bad dream or Old Testament scholars debate the the one whom they may be seeking if it is source meanings of these terms, often a ‘God-directed dream.’”56 they are set side-by-side by the biblical writers and used synonymously. That is, ENDNOTES they function in the same manner to 1Erich Bridges, “To Muslims with Love, explain the work of the prophet. See Isa Prayer, Tears and Blood,” The Christian 29:10; 30:9, 10. Index, 30 Jan 1997, 16. 8Wenham has noted that the term used 2David Rountree, “The Right Way,” New in this text, makhazeh, is rare in Hebrew Covenant News, 3-9 Sep 1995, 1. and used only of Balaam (Num 24:4, 16) 3Unless otherwise noted, Scripture cita- and contemporaries of Ezekiel (13:7). tions are taken from the New American “[Nevertheless,] visions were a recog- Standard Bible, 1995. nized and very ancient mode of revela- 4Carl F. H. Henry has written about the tion” (Gordan J. Wenham, Genesis 1-15 ways of knowing and validating reli- [Word Biblical Commentary; Dallas, TX: gious concerns. In his chapter “The Ways Word, 1987] 327). of Knowing” (God, Revelation and Author- 9mar’ah ity [Waco, TX: Word, 1976] I:70-95), he 10A not so veiled warning was delivered described three ways of knowing—intu- by a Muslim woman in Turkey when she ition, experience, and reason—which wrote (quoted as written in the email): have been claimed as legitimate ways of “Sometimes when I read about those knowing. The way of knowing, which dreams of people about Jesus and God, throughout the six volumes of his work believe me they made me afraid and he asserts as the foundation of Christian- make me remember those Hollywood ity, is revelation. movies who becames serial killers say- 70 ing that they saw Jesus and he or- Rapids, MI: Baker, 1980) 5:876. found together at this location. dered them to do it.” Correspondent 19John Calvin, Commentary on the Acts 28Justin Martyr, “First Apology of Jus- 1, email to the author, 08 October of the Apostles (Grand Rapids, MI: tin,” in The Ante-Nicene Fathers, ed. 2003. Several personal correspon- Baker, 1996) 414. Alexander Roberts and James Don- dences are cited in this article, and 20John Polhill, Acts (New American aldson (Grand Rapids, MI: Eerd- because of security concerns, the Commentary, vol. 26; Nashville, TN: mans, 1956) 1:167. authors are identified by numerals Broadman, 1992) 252. The author 29Augustine, “Letters of St. August- only. repeated the concept of Cornelius’s ine,” [CD-ROM] (Albany, OR: Ages 11Cline noted that the “night vision preparation for the gospel on sev- Software) 1027-1028. [“vision of the night,” NASB] is cer- eral occasions: e.g. “Cornelius 30In chapter 14 of his “First Epistle to tainly a dream.” David J. A. Clines, already had some preparation for the Corinthians,” Clement dealt Job 1-20 (Word Biblical Commen- the gospel he was soon to hear” with the demons that misrepresent tary; Dallas, TX: Word, 1989) 486. (252); and “Cornelius and his fam- Christian doctrine, at one point Likewise, William D. Reyburn, A ily already were worshipers of God pointedly warning, “For they strive Handbook on the Book of Job (New and thus had some prior prepara- to hold you their slaves and ser- York: United Bible Societies, 1992) tion for the gospel” (260). vants; and sometimes by appear- 372, has commented, “As in 7.14 21James Petigru Boyce, Abstract of ances in dreams, and sometimes by there is no attempt here to distin- Systematic Theology (1887; reprint, magical impositions, they subdue guish between dream and vision“ Hanford, CA: den Dulk Christian all who make no strong opposing (emphasis added). Foundation, n.d.) 375-376. effort for their own salvation. And 12A valuable resource that examines 22Ibid., 375. thus do we also, since our persua- the background and possible con- 23Ibid., 376. sion by the Word, stand aloof from nection of the Matthew dream 24Ibid., 379. them (i.e., the demons), and follow narratives with ancient Near East- 25The historical survey that follows, the only unbegotten God through ern predecessors and the book of because of space limitations, is nec- His Son.” [CD-ROM] (Albany, OR: Genesis is Robert Gnuse, “Dream essarily limited in its scope. Though Ages Software) 301. Genre in the Matthean Infancy Nar- brief, the survey demonstrates the 31Theodotus, “Selections from the ratives,” Novum Testamentum 32 fact that people have held quite Prophetic Scriptures,” [CD-ROM] (April 1990) 97-120. diverse opinions regarding the (Albany OR: Ages Software) 75-76. 13Albrecht Oepke, “onar“ in Theologi- purpose, function, and validity of 32Lactantius, “Of the Use of Reason cal Dictionary of the New Testament, dreams. in Religion; and of Dreams, Augu- ed. G. Friedrich (Grand Rapids, MI: 26I wish to thank Guy Fredrick for his ries, Oracles, and Similar Portents,” Eerdmans, 1967). help in researching historical mate- in The Divine Institutes [CD-ROM] 14J. A. Alexander, A Commentary on rials and contemporary cultures. (Albany, OR: Ages Software) 103- The Acts of the Apostles (Carlisle, PA: Much of what I have written in 106. Also, one should consider Con- Banner of Truth, 1991) 387. these sections is based on conver- stantine’s conversion, which, pur- 15F. F. Bruce, The Book of Acts, rev. ed., sations with him and research that portedly, was by a dream. (The New International Commen- he has done on my behalf. 33Emil Brunner, Revelation and Reason tary on the New Testament; Grand 27William Moore, “Prolegomena,” in (Philadelphia: Westminster, 1947) Rapids, MI: Eerdmans, 1988) 203. The Nicene and Post-Nicene Fathers, 21. 16Ibid., 204. ed. Philip Schaff and Henry Wace 34Alfred Eidersheim, Sketches of Jew- 17Ibid., 206. (Grand Rapids, MI: Eerdmans, ish Social Life in the Days of Christ 18John Gill, Gill’s Commentary: Mat- 1954) 5:3. The full report of this (Grand Rapids, MI: Eerdmans, thew to Acts (1852-54; reprint, Grand dream and its circumstances can be 1950) 318-325. 71 35Ibid., 325. tion. The same can be said in regard spondence. 36Jonathan Edwards, Types of the to other cultures and their heritages. 51Kelly Bulkeley, “Reflections on the Messiah, ed. Edward Hickman, vol. 42Although I find much in his book Dream Traditions of Islam,” n.p. 2 of The Works of Jonathan Edwards with which I cannot agree, Clarence [cited 2 February 2004]. Online: [Works] (Carlisle, PA: Banner of Larkin’s opening statement is right http://www.kellybulkeley.com/ Truth, 1979) 642-675. on target: “The Scriptures are full of articles/islam_and_dreams.pdf. 37A. Strong, Systematic Theology, [CD- the ‘Supernatural’” (Clarence Lar- 52Ibid. ROM] (Albany, OR: Ages Software, kin, The Spirit World [Philadelphia, 53Stephen Bevans, Models of Contex- 2000) 16-17. PA: Clarence Larkin Estate, 1921] 1). tual Theology (Maryknoll, NY: Orbis, 38John Wesley, “Notes on the Bible,” 43Eugene A. Nida, Customs & Cultures 1992) 49. [CD-ROM] (Albany, OR: Ages Soft- (New York: Harper & Brothers, 54Jack Deere, Surprised by the Power of ware) 167, provided a timely cau- 1954) 159. the Spirit: Discovering How God tion: “ingenious men have strange 44John Mbiti, “Dreams as a Point of Speaks and Heals Today (Grand Rap- dreams; and these they sometimes Theological Dialogue between ids, MI: Zondervan, 1993) 213. mistake for realities.” He gives simi- Christianity and African Religion,” 55Correspondent 4, email to the lar warnings, throughout his com- Missionalia 25 (December 1997) 511. author, 22 September 2003. ments, that dreams can be deceptive 45Ibid., 513. 56Guy Fredrick, email to the author, (e.g. 381, 389, 396) 46Correspondent 2, email to the 16 November 2003. 39Phillip Schaff, History of the Christian author, 10 September 2003. Church: The Middle Ages Apostolic 47Ibid. It must also be added, though Christianity A.D. 1-100, vol. 1 [CD- this is beyond the confines of this ROM] (Albany, OR: Ages Software, article, that the prevalence of 1997) 156-157. dreams as vehicles for communicat- 40Paul Hiebert, “The Flaw of the ing with the spirit world are not Excluded Middle,” Missiology 10 lacking in the North American con- (Jan 1982) 35-47. text. The employment of dreams 41Frederick Turner has made a simi- and visions to converse with the lar observation concerning the Wes- spirits or to understand the world tern attempt to understand the heri- is as ancient as the Native Ameri- tage of North American Indians: can cultures. The myths, stories, and “Almost all the difficulties to be legends of Native American peoples encountered here are the results of are filled with dream and vision the assumptions, values, and modes reports. A helpful and quick perusal of perception which are our heritage might be made of a book such as from Western civilization” (The Por- that edited by Frederick Turner (see table North American Indian Reader note 41). [New York: Penguin Books, 1977] 48Bridges, 16. 21). I would distinguish between 49Todd Nettleton and Gary Lane, “understanding” this heritage and “Night Visions in Iran & Iraq,” The “affirming” it. One might under- Voice of the Martyrs, October 2003, stand the North American Indian 3-8. heritage quite well while at the same 50These reports have been edited in time pointing out issues that are order to clarify terms and abbrevia- inconsistent with the biblical revela- tions found in the original corre- 72