Review of Allen work on Leviticus

HOLINESS TO THE LORD: A GUIDE TO THE EXPOSITION OF THE BOOK OF LEVITICUS, Grand Rapids, Baker, 2002, 496 pages.

The book of Leviticus is considered one of the most boring books of the Bible, as well as one of the most neglected books of the Bible by readers and preachers. Allen is a master of bringing out excellent points for exposition and application, underwritten by the theology of the book. He does a great job of bridging the gap between dryness and significance of the text on a practical level. Showing connections with the ministry of Christ, without becoming fanciful.  

The introduction is one of the highlights of the book. The book centers upon Holiness. He clearly upholds the holiness of God, eternal, gracious and personal. God’s holiness is transformed into the living of the people of God. He shows the enabling grace the holy things given to Israel were gifts of expiation and communion. Yet this book is not a devotional commentary, nor is it a detailed exegetical commentary; it falls somewhere in between. Allen confronts scholarly views of this book. He also reminds us that Leviticus is part of the Law. It centers upon theology, an necessary factor in understanding the book. The theology of Leviticus form useful message on worship, sanctification, and obedience.

His study of the book is divided into the five points:

1.      Laws of the Sacrifices (Lev. 1-7)

2.      Laws of the Priesthood (Lev. 8-10)

3.      Laws of Purification (Lev. 11-16)

4.      Instructions for Holiness (Lev. 17-26)

5.      Redemptive of Vows (Lev. 27)

 The religious instruction contained in Leviticus presents the entire religious system of Israel. It is the priest guidebook. However, the author presents the theological foundational truths found throughout the Bible and the work of Christ. Leviticus presents the reality of God as the Holy one. The laws of the Sacrifices are for the purpose of access, acceptance, dedication, peace, purified, in short reconciliation. All pictured the work of Jesus Christ. The laws of the priesthood centers upon ministry. The laws of purification center upon to protect from contamination. The instructions for Holiness deal with sanctification and fellowship. Vows of redemption, especially chapter 50 deals with exposition and the reflection of God’s faithfulness, and our promise to be faithful as well.

Allen fulfills his purpose of providing teaching to aid in learning about the book and to use it in Christian exposition. If you can only afford one book on Leviticus this is the one to get. It is very helpful, reader friendly, and heighten ones understandable of Leviticus. It should be every Pastor’s study.

Last Things #3: Satan Bound

SATAN GETTING HIS DUE

REVELATION 20:1-3

Pastor Jim Gray

At the great war the ambassadors of Satan were captured and their armies were destroyed (Rev 19:17-21). They were thrown into the lake of fire to await their leader, Satan himself. Chapter 20 speaks to the capture and imprisonment of Satan.

Satan is said to be the supreme example of good gone wrong.[1] He was created good in the highest rank of angelic beings (Ezek. 28:12, 15). Yet, he decided to overthrow God and take his place (Isa. 14:12-14). He took with him part of the heavenly host; these rebels became like him. The, like he, embody evil. Satan is called the evil one (1 John 5:19), a murderer (John 5:19), a roaring lion which devours (1 Pet 5:8), the accuser of the brethren (Rev. 12:10); the fathyer of lies (John 8:44). God pronounced judgment upon him from his fall (Isa. 14:15). What he intends and what he achieves are two different things. Instead of the apex of heaven, he will be assigned to eternal torment.

Revelation 20:1-3 begins the first stage of his judgment. Newell observes that “This imprisonment of the great enemy is the closing scene connected with the Day of Wrath; and, we may say, the opening scene of the coming age—the Millennium.”[2]

The Instrument: An Angel—20:1

The text clearly indicates that “an angel coming down from heaven,” is God’s divine agent for this task.  Angels are a common agents of God in the book of Revelation (cf. 10:2; 18:1).  Their task is judgment. The angel’s two main functions are loosing and binding; opening and closing. This angel has two tools in his hands:

·         “The key to the abyss.” This is not the first time that an angel is used in reference to the abyss. In Rev.9:1 the angel is given a key to release the demons of the bottomless pit. The Greek word in both references is abussos, a compound word meaning an immeasurable depth, bottomless, the underworld, the abyss of Sheol, commonly translated bottomless pit or abyss. In the Old Testament, it is Toperth, the place of burning (Isa.  30:33; Jer. 7:31).[3] Here it is associated with the place of demons (as in Luke 8:30-31), however, Paul says it is the place of the dead (Rom. 10:7). The question becomes who could the demons be release without releasing the dead? It seems to me the natural answer is that there are compartments within the abyss for different classes of beings. The abyss is unlocked in 9:1 for the demons to be released; in 20:3 it is shut and sealed.

·         “And a great chain in his hand.” If this is a literal chain is debated. It most likely figurative, describing the power and authority to retain Satan.  Spiritual beings cannot be restrained by physical means or instruments.  

The Incarceration of Satan—20:2-3a

This is the climax of the event. It involves the following:

• The Arrest— “he was laid hold of.” The word laid hold of (ekpathsen) is precisely the same word used of the arrest of Jesus (Matt. 26:50). It literally means to exercise power over; thus, to lay hold of, subdue, apprehend, or seize. The angel arrests Satan.
• The aliases. Satan is known by a number of names: the dragon, the serpent of old, the devil, and Satan. These are the four names used of him in the book of Revelation. John brings these together so there can be no confusion of identity, and that they all refer to the same person.
• His approved sentence— “bound him for a thousand years.”  This sentence is not eternal, it is for a thousand years. This indicates there is more to come from Satan. His final destination will come (cf. 20:10). It must be noted that some view his imprisonment as happening today. That Satan is bound, an event that happens today and carries through until the second coming of Christ.[4] I reject this view. There is no evidence that Satan is bound in this age of the church. His activity on earth today is clearly seen in Scripture. [1] Blinds the minds of those on earth (2 Cor. 4:3-4). [2] He destroys lives today (1 Peter 5:8). [3] He deceives the nations (Rev. 12:9). [5] He is still the god of this world (2 Cor. 4:6). His being bound in this text is to put a stop to such activities by him. The millennial age is a time when divine righteousness is demonstrated (Isa. 11:5; 32:1; Jer. 23:6; Dan. 9:24).  
• His assignment— “he threw him into the abyss, and shut it and sealed it over him” (20:3a). Satan’s non-activity in the world is reinforced by the security of his judgment. He is in the abyss, which is shut and sealed. He is securely put away.

His inactivity in the world—20:3b

Now John states the reason for Satan being bound— “so that he would not deceive the nations any longer, until the thousand years were competed.” MacLeod observes “Satan’s imprisonment during the thousand years is not so much punitive as it is precautionary. It is a precaution against his deceiving the nations.”[5] If the stated purpose of the blinding of Satan is so he cannot deceive the nations, and as amillennialists hold, it started a the cross; how can Satan deceive the nations in Rev. 12:9? He could not. They hold that this binding is simply a limited power in regard to his work on earth, “as a rope, which can be more or less lengthened”[6] Satan’s power has always been limited by the sovereignty of God.  This is totally against the immediate context, which speaks of complete inactivity by Satan. If Satan is bound today, there are two things to notice:

• It goes against those scripture that show us Satan is the god of this world and active in the world today.
• It goes against the experience of the early believers and those today. Satan filled the heart of Ananias to lie (Acts 5:3). We are warned not to give place to the devil (Eph. 4:27). We are in a battle against a spiritual host of wickedness (Eph. 6:12). The whole world today lies under the power of the wicked one (1 John 5:19). The Scripture and experience speaks in concert that Satan is not yet bound.

The duration of this confinement is one thousand years (20:3b). The amillennialist must say this is symbolic and not literal. They are forced to say that because in their view Satan was bound at the cross, and he has been so for more than the time duration. In fact, the cross was over 2000 years. To be consistent in their view it must be taken in a figurative sense. However, Revelation takes it to be a part of the second coming of Christ and its aftermath. The word thousand is chilia, from which the word chiliasm is based. This is the belief that the thousand years is literal, the number of years Christ will reign on earth in the Millennial Kingdom. All appearance seems to be against the view that Satan is bound and we are in the millennium now. He is not bound but loose in the world to cause mayhem.

He will be released from being bound at the end of the thousand years (20:3b). This will be his final release. Notice the word must, it speaks of absolute necessity. MacLeod states: “For some reason, grounded in the divine will, Satan will be released and will deceived the nations again. It is apparent that his long imprisonment will not change either his own plans or the character of humanity.”[7] He is released to lead the world in the last great war—Gog and Magog (20:7) that leads to his final destruction. During the time of his incarceration, Christ will rule on earth for that one thousand years. Rejoice! Christ will be the victor.  

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[1]  J.I. Packer, “The Devil’s Dossier,” CHRISTIANITY TODAY, June 21, 1993, 24.

[2]  William R. Newell, THE BOOK OF REVELATION [Chicago, Moody Press, 1935], 315.

[3]  David J. MacLeod, “The Third ‘Last Thing’: The Binding of Satan,” BIBLIOTHECA SACRA, October-December 1999, 474,

[4]  R.C.H. Lenski, THE INTERPRETATION OF REVELATION, [Minneapolis: Augsburg, 1943], 564.

[5]  David J. MacLeod, “The Binding of Satan,” 482-483.

[6]  Simon J. Kistemaker, NTC: REVELATION, [Grand Rapids, Baker, 2001], 534.

[7] David J MacLeod, ‘The Binding of Satan,” 483.

Final Events #2 Supper of God

THE GREAT SUPPER OF GOD.

A study of Revelation 19:17-21

Connected with the second coming of Christ is the great supper of God. His coming sparks a great time of judgment with evil. It has been noted:

“Right away a great contrast occurs with this section of Revelation 19. Above, in verse 9, saints are invited to the marriage supper of the Lamb. “Supper” is deipnon, the primary meal of the day, and there it refers to the blessings and fellowship of the millennial reign of Christ…. But here, birds (vulture types) are invited to another supper (deipnon), only now it is to eat the flesh of those killed in this battle. Either one accepts God’s supper of grace, or he must face the one of God’s judgment.”[1]

The event has three main sections:

The Call to the Birds 19:17-18

The paragraph opens with another revelation by the angel. “I saw an angel standing in the sun” (19:17) marks a new event from the second coming. This designates the position of the angel. It amazes me that many cannot take this statement for what it says. They seem to take this reference as symbolic. They say it means the angel was at the highest point of the sky. Or, the sun stands from the angel in the place of splendor. Scott takes it as a symbol that the angel is standing at the very center of governmental authority.[2] That is pure spiritualization that has nothing to support it scripturally. However, I will stay with the text that the angel stood in the sun or more likely in front of the sun. This is the natural meaning of the text. There is no need to go beyond the natural meaning. Yet, there is no question that it is a view of splendor and great light and glory. The call by the angel is twofold:

• Proclamation to the Birds (19:17). The proclamation is in the form of an inviting call to the birds which fly in midheaven to “come, assemble for the great supper of God.” This call goes out to assemble before the actual battle (cf. 19:20-21). It is a call to readiness. The event has not yet occurred when they were summoned (“so that you may eat” 19:18). What they are to be ready for them is “the great supper of God.”
• The Purpose of the call (19:18). They are called for a cleanup mission. Animals, including birds, are often sacrifice in offering to God; here God surafices the wicked to offer to the birds. The wicked will share in the curse of Deuteronomy 28:26. Jesus predicted this slaughter in his return (Matt. 24:27-28). Jesus also said in the context of judgment, “Where the body is, there also the vultures will be gathered” (Luke 17:37). Five times the word flesh is used in this passage, each connected with classifications of men, once in regard to horses. “The divine judgment upon the wicked is no respecter of persons or station, and is the great equalizer of all” observes Walvoord.[3]

The Conflict 19:19.

John now comments briefly of the events that will precede the great supper of God. There will be the great conflict. This is parallel to Revelation 16:14. The world will be controlled by spirits of demons, which seduce kings and nations that make up the whole world against Christ. God will send them a strong delusion to believe what is false (2 Thess. 2:11). Evil has a unifying power. They will meet at Armageddon.[4] Armageddon is also known as the valley of Megiddo, located in Israel southeast of Mt. Carmel. This is an invasion of the nation of Israel by the gentile world. The battle is in concert with the Old Testament prophecies (cf. Zech. 12-14; Joel 2:11; 3:2). Seiss says “It is a day for executing an armed world—a world in covenant with Hell to overthrow the authority and throne of God….”[5] For the world this will be a day of great defeat and slaughter. It is called “the war of the great day of God” (Rev. 16:14). This phrase indicates the sovereignty, judgment, and victory of God.

The Capture of the Beast and False Prophet 19:20-21

This section marks twofold destiny:

• The Beasts (19:20). It is during the conflict that the beast and false prophet are seized or taken (KJV). The Greek word is piazo, meaning to lay hold of, apprehend, arrest, or catch. It is used here in the judicial sense—to take into custody. The beast (Antichrist) and the false prophet rise and work together, they are dependent upon one another. He rises out of the earth (Rev. 13:11),[6] and carrietis out his work in the presence of the beast (Rev. 13:12). Figuratively speaking they are joined at the hip. Ironside calls them arch-conspirators.[7] It appears they are captured together because they are together. 

The false prophet ministry is deception so the world receives the mark of the beast and worships the image (cf. Rev. 13:12-17; 2 Thess. 2:9-12). The counterfeit duo is now in the hands of the Messiah/God. Their judgment is to be cast alive into the Lake of fire. This is the only record where these two are cast in the Lake of fire alive.  Here are the beast and false prophet that are first residents in the Lake of fire. They are there waiting for their leader, Satan himself and his followers. Being cast alive suggests conscious punishment in the lake of fire. They were in the fire of brimstone (burning sulfur), yet they are not consumed. This is not purgatory, nor annihilation for this fire neither annihilates nor purifies its residents.[8]  

• Their Followers/Army (19:21). The text indicates the following details of their destiny. Unlike the two beasts; the rest are killed. Thomas notes: “the passive verb… (were killed) tells the fate of this vast portion of living humanity. Rather than going immediately to the lake of fire like the beast and false prophet, their spirits went to Hades until the judgment when they rise from the dead and eventually depart into the lake of fire.”[9] Their lives will be destroyed by the sword of the Word (Rev. 19:15). This fulfills the words of Isaiah 11:4; 49:2, 6. The sword here is not to be taken as a literal sword, rather the power of His word pronounced and exercised in judgment. God will destroy those who do not exercise faith in Christ. Their fate is sealed by the immediate power of the Messiah/Victor.

The destiny of these armies is now given over to the cleanup crew who now feast upon their bodies. The section began with the invitation to the supper of God, now the supper is supplied. All the guests were filled with their flesh.

This is the first of five end-time judgments.[10] There are at least three vital truths of this passage.

• Jesus will win over Antichrist.
• It shows the power of deceit and delusion.
• It underscores the reality of divine judgment

Those who reject the gospel of God will face the judgment of God. This warns us to accept the gospel of grace of God, who paid the price for your sin in Christ. Today it is by grace we are saved through faith in the redemptive work of Christ (cf. Eph. 2:8-9).

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[1] J. Hampton Keathley, STUDIES IN REVELATION, www. Bible Org, 1997, n.p.

[2]  Walter Scott, EXPOSITION OF THE REVELATION OF JESUS CHRIST, [Westwood NJ, Revell, n.d.], 390.

[3] John F. Walvoord, THE REVELATION OF JESUS CHRIST, [Chicago, Moody Press, 1966], 279,

[4] For a more complete study of Armageddon see J. Dwight Pentecost, THINGS TO COME, [Grand Rapids, Zondervan, 1969], 341-358.

[5] J.A. Seiss, THE APOCALYPSE: LECTURES ON THE BOOK OF REVELATION, [Grand Rapids, Zondervan, reprint 1972] 441.  

[6]  I believe this refers to the false prophet that will come out of Israel, whereas the beast comes out of the sea, symbolizing the gentile world.

[7] Harry A. Ironside, LECTURES ON THE BOOK OF REVELATION, [New York, Loizeaux, 1930], 330.

[8] Ibid, 330.

[9] Robert L Thomas, REVELATION 8-22, [Chicago, Moody Press, 1995], 399.

[10]  E.W. Bullinger, THE APOCALYPSE, [London, Bagster, reprint 1972], 607.