Tag: Abimelech

Weird Dreams

Where do dreams come from and what do they reveal about us? What did the ancients say? How does God communicate with us today? What do we do with what He communicates?

Dale Pollard

        Aspects of our dreams are often a concoction of reality blended with absurdity. You might dream about the house you grew up in but surely that argument with the giant worm wasn’t real. Nobody’s heard a worm speak since probably never. From what you can recall, the argument was over a sweater that the worm was knitting and whether or not it should include sleeves. You don’t remember how the worm was knitting without arms but you remember feeling a heavy and uncomfortable tension in the room when you said, “Just knit a long tube sock and cut the end off.” What seems orderly in dream land often transforms into chaos right after our eyes open. 

Plato acknowledged that dreams could be a source of prophecy or messages from the divine. It’s evident in dialogues like Crito where he touches upon the idea of dreams stemming from an otherworldly source (Crito 1.43a-44b). This was accepted as fact in the world of the Ancient Greeks, but Plato offered his own theories stating that dreams could reveal hidden desires, fears, and impulses that reside within us. He modified a once-popular myth in an attempt to explain the abstract nature of the human soul and— at least partially—what he imagined to be the nature of dreams. Plato likened the human soul to a chariot and charioteer (reason) trying his best to control the two rowdy horses (appetite and spirit). It’s always moving in our mind but the relationship of the driver and the horses is a constant battle between order and chaos. When one sleeps the thundering chariot can no longer be controlled by the driver and those irrational steeds assert themselves and our dreams are born out of the chaos (Phaderus 245c-249d). 

At one point ancient man could talk with God face to face (Gen. 3.18), but this privilege is sharply contrasted in the words of a surprised Jacob when he said, “I have seen the face of God and yet I’m still alive” (Gen. 32.30). In the place of personal interaction with our Creator we were provided with something that, while effective, was not nearly as intimate— dreams. But what they lacked in intimacy, they made up for in mystery. The first words of the first recorded dream in the Bible are, “Behold you are a dead man…” (Gen. 20.3b). This was a terrifying glimpse into the future of the dreamer, King Abimelech. If he didn’t give Abraham’s wife back, he was dead. 

       God spoke to Abraham previously but there seems to be some distinction between a vision and a dream. The word dream occurs fifty-nine times in the Bible and fifty-two of those are found in the Old Testament. When God communicates to a character in the text the reader is either left in the dark as to how He did so or, as in the case of Abimelech, we have the method of transmission stated each time God initially responds. God came to him in a dream “at night” (Gen.20.3a).

God has always desired to communicate with us and that hasn’t changed today. Opening our Bible is what allows Him to have a word with us today, but like Abimelech, our future is determined by what we decide to do with the information received. 

Genesis: These Are The Generations (XXI)

Abraham Deceives Abimelech (20:1-18)

Neal Pollard

God’s choice of people to carry out His plan is never solely based on merit. If so, who could He use? Noah had exceptional, extraordinary faith, but he also struggled with weakness. Abraham is renowned for his faith, but in Genesis 20 he is going to fall back into the same moral trap he had previously laid for himself. In fact, this chapter reveals a habitual failing on his part (12-13). Developing faith is not flawless or perfect, even as it grows and matures. Let’s notice five things in Abraham’s stumbling steps on his road of trusting God’s providence. 

The Deception (1-2). It seems like deja vu, a repeat of the circumstance with the Pharaoh in Egypt (12:11-13). Abraham has journeyed south, back near the border of Egypt. He encounters the king of Gerar, Abimelech, there, and he tells the king that Sarah is his sister. Taking Abraham’s word at face value, Abimelech “sent and took Sarah” (2) in order to make her his wife. 

The Dream (3-7). We know nothing of the man’s character until God comes to him in a dream. Abimelech could declare his blamelessness to God (4), his integrity of heart, and the innocence of his hands (5). God validates his claim and informs him that He had intervened to prevent sin in his interaction with Sarah (6). The heart of God’s message to Abimelech is to restore Sarah to Abraham, a prophet, to have him intervene on his behalf. There is also a warning concerning His wrath if the king disobeys (7). 

The Discussion (8-13). Abimelech’s first discussion is with all his servants, “greatly frightened” at their master’s news (8). There had to be no small amount of righteous indignation when the king addresses the patriarch, asking, “What have you done to us? And how have I sinned against you, that you have brought on me and on my kingdom a great sin?” (9a-b). Abraham receives a deserved, stinging rebuke (9c). The king also shows incredible empathy, wondering aloud what Abraham had experienced to resort to such tactics (10). The best Abraham could do is rationalize that he anticipated widespread unbelief and aggression wherever he went, and telling a half-truth (whole lie!) would keep his wife and himself safe (11-13). You wonder if Abraham could see the flimsiness of his excuse as he said it out loud. 

The Diplomacy (14-16). Abimelech believes what God says about his counterpart, and the offended shows great kindness and generosity to the offender. He endows Abraham with sheep, oxen, male servants, female servants, land, and 1000 pieces of silver. With this, he shows his integrity and character from beginning to end in this matter. 

The Devotion (17-18). The best thing Abraham did in this encounter was pray to God for the king of Gerar. In response, God opened the wombs of Abimelech’s household, wombs he had closed because of the appropriation of Sarah. While there was certainly a lesson for Abimelech to learn concerning the uniqueness and greatness of Jehovah (we will see this king not only in the next chapter, but in the next generation in an eerily similar situation with Isaac in chapter 26), was there also a lesson for Abraham? He had already shown so much faith in his life, going where God said go and believing what God promised. But, he had this blind spot in his faith. 

We should constantly evaluate our faith. Are there any blind spots? Maybe we trust Him in our relationships, but not in our finances. Maybe we are trying to seek Him first in so many areas, but we keep falling into the same bad habits or poor coping mechanisms in some area of struggle. This incident shows us God’s patience and special regard for His children, but it also reveals the need we have for letting our trials and temptations refine us and get us to a better spiritual place. We might occasionally be shamed by those outside of Christ who prove greater integrity than we show in a moment of weakness. That should drive us closer to God and make us trust Him more in subsequent trials! It appears to work that way for Abraham. 

Oh, Be Careful Little Feet Where You Go

Friday Column: Brent’s Bent

Brent Pollard

We finally get a glimpse of Lady Folly. Granted, she is factually a person our author was aware of, but she is the embodiment of Lady Folly. Our author relates to his students something he witnessed with his eyes, the seduction of the simpleton. Indeed, Solomon seems preoccupied with sexual immorality, having discussed it several times. However, Solomon knows the damage caused by sexual sin. It is ruinous in multiple ways. And repetition is often a device used within instruction to ensure a pupil learns the material.  

Solomon begins by directing students to God’s Law. What does God say about this? Indeed, God has prohibited sexual immorality within the Law. Therefore, the student need only properly esteem that Law, making it the apple of his eye. Furthermore, unlike the gaudy phylacteries worn by later Pharisees, the young man needs to write God’s Law on his heart. Those fortunate enough to live under the New Covenant already realize that God changed the nature of His Law so that the follower of the New Covenant can write God’s Law on his heart rather than a stone (Hebrews 10.15-17). It enables the disciple to carry God’s Word with him always.  

After writing God’s Law on one’s heart, he seeks Lady Wisdom. She is here pictured as a sister. Think of the relationship many brothers have with their sisters. Do they not tend to be protective of them? Even Jacob’s brood did something drastic to protect the honor of their sister Dinah (cf. Genesis 34). So, the sister figure stands in stark contrast to Lady Folly, the seductress. With Wisdom, there is life, but Folly brings death. And this analogy of brothers and sisters continues under the New Covenant within the Body of Christ (cf. 1 Timothy 5.1-3).  

These first five verses set the stage for the subsequent confrontation and seduction of the youth. As Solomon looks out his window, he sees the “simple ones” (KJV) gathered in the streets. But as is typically the case when the Bible uses words like a fool or simple, it is not about a lack of intelligence. Instead, such words denote a disdain for or a lack of instruction. Typically, it is because simple ones pursue carnal things rather than those spiritual experiences that bring wisdom. Hence, we have those who, if pure of heart, would have sought the safety of their homes. Instead, these men preferred hanging out in the dangerous streets.  

One of the young men broke away from the pack to go towards “her” house (i.e., Lady Folly). Here, Solomon uses the poetry of the lengthening shadows to demonstrate the impending doom befalling the young man he is watching. The seductress is already out in the streets, making her way toward our simpleton. Though dressed as a harlot, this woman was someone’s wife. She took advantage of her husband’s absence to satiate her carnal desires. It seems that this was something she often did.  

The seductress’ words obfuscate the evil deed by couching it similarly to the thanksgiving peace offering in which the priests sat down on the same day to consume their portion of the sacrifice (cf. Leviticus 7.15). Thus, she has a lot of food that they must eat together. It may be that the “harlot” is aware of the adage that the way to a man’s heart is through his stomach. Or it may be that this hints at her likewise being pagan on top of sexually immoral. Is she an Israelite? We don’t know. Her talk of paying vows might refer to the proceeds earned through sacred prostitution (i.e., prostitution in service to a fertility goddess like Astarte).  

If so, Lady Folly poses more than the risks discussed in Proverbs 6. She is also a threat to his spiritual life. Solomon says the young man is like an ox to the slaughter. In other words, he is oblivious to what is about to happen. The adulteress has laid a successful trap. But unfortunately, this young man does not realize the cost his actions will ultimately cost. Sadly, many breaking God’s Law is unaware of the long-term consequences. 

To such threats, Solomon offers three forms of defense. First, keep your mind safe. When a man’s thoughts wander in the direction of Lady Folly, he is in danger. Second, keep your distance, avoiding all contact, physically and mentally. Third, keep your eyes on her scorecard. In so doing, you will see the countless slain and her chambers of death. God does not shy away from telling us about men who were victims of illicit love or how they suffered afterward. Samson. David. Solomon. Each of those men sowed to the wind and reaped a whirlwind because of a woman.   

Everyone should flee sexual immorality (1 Corinthians 6.18), but let the young men not have the same tragedy befall him as the wicked Abimelech. When Abimelech attacked Thebez, a woman cast down a millstone that struck Abimelech’s head, crushing his skull. He asked his armor-bearer to run him through with his sword so no one could say of him, “A woman slew him” (Judges 7.50-57). So may it also never be said of a man, spiritually, that a woman slew him. Stay away from Lady Folly.