22 major reasons to abandon the Premil doctrine

[Truth7t7]

So, you have moved unto Phase 2 of the Premil process - name-calling and pettiness. Phase 1 is avoidance. Phase 3 is running. Get it off your chest and out of your system.

Your looking into a mirror, smiles

 

[WPM]

Your looking into a mirror, smiles

Scofieldites are Premils. I am talking about you and your buddies. You have reached Phase 3 a while ago – you run from every debate now. You have to. Your theology has been totally and repeatedly exposed.

 

[Truth7t7]

That is because their understanding and placement of Revelation 20 is faulty.

Like those claiming (First Resurrection) seen in Revelation 20:6 is spiritual and not physical

 

[WPM]

Like those claiming (First Resurrection) seen in Revelation 20:6 is spiritual and not physical

Your biggest enemy is the Word. We are raised from the dead by His quickening voice. Hello! We are looking at a spiritual resurrection. You know it. That is why you are so sheepish and evasive in your responses.

Two resurrections result for the believer from Christ’s one resurrection. Man needs both spiritually redeemed and physically redeemed. When one gets saved they are spiritually redeemed. But they are not physically redeemed until resurrection day. His “first resurrection” secured both resurrections for those who will put their faith in Christ.

Romans 6:3-6 says, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up [Gr. egeiro] from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection [Gr. anastasis]: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”

There are two Greek words used in Romans 6:3-10 that are used to describe the resurrection of Christ, and that are significantly in turn purposely equated to the believer and the new birth experience; they are egeiro (Strong’s 1453) and anastasis (Strong’s 386). Such a correlation between these two diverse types of resurrection (physical and spiritual) is only secured through Christ’s sinless life, atoning death and glorious resurrection, enabling the believer to walk in resurrection power and “newness of life.” The believer here is therefore supernaturally transferred from a condition of death into one of life. This undoubtedly relates (1) to a spiritual state, and, (2), to the here in now. It cannot relate to the physical resurrection which is still future and which occurs at the second coming of Christ.

The first word egeiro (Strong’s 1453) is used many times throughout the New Testament to describe the Lord’s physical resurrection. These references are found in Matthew 14:2, 16:21, 17:9, 23, 20:19, 26:32, 27:63, 64, 28:6, 7, Mark 14:28, 16:6, 14, Luke 1:69, 9:22, 24:6, 34, John 2:19, 20, 22, 21:14, Acts 3:15, 4:10, 5:30, 10:40, 13:30, 37, Romans 4:24, 25, 6:4, 9, 7:4, 8:11, 34, 10:9, 1 Corinthians 6:14, 15:4, 12, 13, 14, 15, 16, 17, 20, 2 Corinthians 4:14, 5:15, Galatians 1:1, Ephesians 1:20, Colossians 2:12, 1 Thessalonians 1:10 and 1 Peter 1:21.

Similarly, the other Greek word anastasis (Strong’s 386), which is identified several times in Scripture with the new birth spiritual resurrection is also used several times to describe the Lord’s physical resurrection. It is derived from the root word anistemi (Strong’s 450). These are outlined in Mark 8:31, 9:31, 10:34, 16:9, Luke 18:33, 24:7, 26, John 20:9, Acts 2:24, 31, 32, 3:26, 4:2, 33, 10:41, 13:33, 34, 17:3, 18, 26:23, Romans 15:12, Philippians 3:10 1 Thessalonians 4:14, 1 Peter 1:3, 3:21.

The same two Greek words that are repeatedly employed to describe Christ’s physical resurrection from the dead are also used in Ephesians 5:14 to describe the new birth experience of the believer. The sinner being commanded: “Awake [Gr. egeiro] thou that sleepest, and arise [Gr. anastasis] from the dead, and Christ shall give thee light” (Ephesians 5:14).

The resurrection portrayed here is again not a physical resurrection, but, a spiritual resurrection in which the recipient (the sinner) receives the joy of salvation. Through this spiritual resurrection, the believer receives the “light” of God and is therefore spared the awful sentence of eternal wrath. The verb “arise” in this text specifically relates to salvation and is a metaphor describing the spiritual resurrection that Christians undergo when they are lifted from the grave of sin. It also demonstrates the blessing that follows this resurrection. The true child of God receives the blessed light of God’s dear Son the Lord Jesus Christ.

Luke 2:34 also records, “Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again [Gr. anastasis or resurrecting] of many in Israel; and for a sign which shall be spoken against.”

Matthew Henry explains in relation to this passage, “He (Jesus) is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptosin kai anastasin - for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again”

The believer is raised from the grave of his sin and spiritual death at conversion, which of necessity must be a spiritual resurrection. Paul says in 2 Corinthians 1:8-10, “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth [Gr. egeiro] the dead: Who delivered us (past tense) from so great a death, and doth deliver (present tense): in whom we trust that he will yet deliver us (future tense).”

This whole passage is concentrated upon the great eternal provision of spiritual deliverance. The word “raiseth” in this reading is a present active verb, therefore it is talking about a resurrection that is happening now, rather than the future physical resurrection. This is obviously speaking of spiritual resurrection, because it alone has been ongoing since Christ’s first (physical) resurrection. This will, of course, culminate with the general physical resurrection at His return.

The same word repeatedly applied to Christ’s physical resurrection in the New Testament – egeiro – is here again used spiritually to describe the spiritual resurrection of the believer from the reality of spiritual death. It shows a present realisation and victorious triumph over that state in this testimony of Paul. This reading does not at all indicate that the believer will not experience natural death, no, but rather, that he wouldn’t experience spiritual death. It positively outlines that through the spiritual (or first) resurrection the believer is rescued from entering into the awful realisation of the second death (eternal punishment).

 

[WPM]

Like those claiming (First Resurrection) seen in Revelation 20:6 is spiritual and not physical

Colossians 2:10-14 says, “ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ‘ye are risen with him’ [Gr. sunegeiro] through the faith of the operation of God, who hath raised [Gr. egeiro] him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened [Gr. suzoopoieo] together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”

This explicit passage describes the act of salvation as a resurrection feat. Moreover, the raising of the forgiven child of God in resurrection power in salvation is in turn carefully identified with, and connected to, Christ’s glorious resurrection. It confirms that our hearts “are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” in salvation, and likens this supernatural work to a death, burial and resurrection. This reading shows how the child of God is “buried with him,” “quickened together with him,” and finally “risen with him.”

The wording relating to this spiritual resurrection – “ye are risen with him” – is translated from the Greek word sunegeiro (Strong’s 4891), which is derived from the coupling of two other Greek words sun (Strong’s 4862) – denoting union and togetherness, and egeiro (Strong’s 1453), which means to awaken or resurrect from the dead. This word egeiro is constantly used in the New Testament in reference to Christ’s physical resurrection.

Also, the word rendered “quickened” in the above passage is translated from the Greek word suzoopoieo (Strong’s 4806), which is derived from combining the words sun (Strong’s 4862) with zoopoíeo (Strong’s 2227), meaning to make alive, give life and revitalize. Hence, we can see the deep meaning of this word in the aforementioned passage and the essential work that is perfected in the penitent sinner in regeneration.

Many new birth passages in Scripture are surrounded in resurrection terminology. Notwithstanding, they are not in any way referring to a physical resurrection, although, often, using the same type of language that accompanies literal ones. These references repeatedly describe spiritually dead men being spiritually made alive by being first spiritually quickened and then spiritually resurrected from the grave of their sin. This reading plainly outlines how the penitent sinner is raised with the exact same supernatural power that raised Christ at His resurrection, saying, “ye are risen with him through the faith of the operation of God, who hath raised him from the dead.”

Colossians 3:1-4 goes on to add, “If ‘ye then be risen with’ [Gr. sunegeiro] Christ (speaking in the present tense about those who have experienced spiritual resurrection in Christ), seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear (speaking of the second coming), then shall ye also appear with him in glory (referring to the physical resurrection which is future tense).”

There are two distinct resurrections outlined in this reading, the first being spiritual and the second being physical. The initial resurrection of necessity sees a spiritual change, whereas, the second resurrection of necessity requires a physical change. Interestingly, the Greek word sunegeiro is again used here to describe the spiritual resurrection of the penitent sinner through union with Christ. No one could surely dismiss the current reality of the resurrection outlined at the beginning of the above passage. Moreover, those that have experienced the aforementioned resurrection are then instructed to “seek” and “set their affection” upon “those things which are above” – spiritual actions that are to be performed in this scene of time. The key to experiencing the reality of this current resurrected life is found in the concluding part of the reading that our earthly life is “hid with Christ in God.”

Ephesians 2:1-6 also says, “you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, ‘hath quickened us together’ [Gr. suzoopoieo] with Christ, (by grace ye are saved) And hath ‘raised us up together’ [Gr. sunegeiro] and made us sit together in heavenly places in Christ Jesus.”

The same two Greek words found in Colossians 2:10-14 are also used in this reading to describe the spiritual resurrection. Again, the word rendered “quickened” here in Ephesians 2 is the Greek word suzoopoieo, which indicates a uniting to Christ in mystical union by means of being spiritually revitalized and made alive. The Greek word sunegeiro carries the meaning of union with Christ through resurrection. It is also in the aorist active demonstrating that it relates to the present. All sane theologians know that is not therefore not talking about physical resurrection.

The quickening of the spiritually dead life results in a consequential spiritual resurrection. Resurrection cannot plainly occur unless God in His providence reaches down in supernatural quickening power and imputes spiritual life into a spiritually dead man.

 

[Truth7t7]

Your theology has been totally and repeatedly exposed.

Sounds like those following reformed preterist eschatology

 

[Truth7t7]

Your biggest enemy is the Word. We are raised from the dead by His quickening voice. Hello! We are looking at a spiritual resurrection. You know it. That is why you are so sheepish and evasive in your responses.

Two resurrections result for the believer from Christ’s one resurrection. Man needs both spiritually redeemed and physically redeemed. When one gets saved they are spiritually redeemed. But they are not physically redeemed until resurrection day. His “first resurrection” secured both resurrections for those who will put their faith in Christ.

Romans 6:3-6 says, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up [Gr. egeiro] from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection [Gr. anastasis]: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”

There are two Greek words used in Romans 6:3-10 that are used to describe the resurrection of Christ, and that are significantly in turn purposely equated to the believer and the new birth experience; they are egeiro (Strong’s 1453) and anastasis (Strong’s 386). Such a correlation between these two diverse types of resurrection (physical and spiritual) is only secured through Christ’s sinless life, atoning death and glorious resurrection, enabling the believer to walk in resurrection power and “newness of life.” The believer here is therefore supernaturally transferred from a condition of death into one of life. This undoubtedly relates (1) to a spiritual state, and, (2), to the here in now. It cannot relate to the physical resurrection which is still future and which occurs at the second coming of Christ.

The first word egeiro (Strong’s 1453) is used many times throughout the New Testament to describe the Lord’s physical resurrection. These references are found in Matthew 14:2, 16:21, 17:9, 23, 20:19, 26:32, 27:63, 64, 28:6, 7, Mark 14:28, 16:6, 14, Luke 1:69, 9:22, 24:6, 34, John 2:19, 20, 22, 21:14, Acts 3:15, 4:10, 5:30, 10:40, 13:30, 37, Romans 4:24, 25, 6:4, 9, 7:4, 8:11, 34, 10:9, 1 Corinthians 6:14, 15:4, 12, 13, 14, 15, 16, 17, 20, 2 Corinthians 4:14, 5:15, Galatians 1:1, Ephesians 1:20, Colossians 2:12, 1 Thessalonians 1:10 and 1 Peter 1:21.

Similarly, the other Greek word anastasis (Strong’s 386), which is identified several times in Scripture with the new birth spiritual resurrection is also used several times to describe the Lord’s physical resurrection. It is derived from the root word anistemi (Strong’s 450). These are outlined in Mark 8:31, 9:31, 10:34, 16:9, Luke 18:33, 24:7, 26, John 20:9, Acts 2:24, 31, 32, 3:26, 4:2, 33, 10:41, 13:33, 34, 17:3, 18, 26:23, Romans 15:12, Philippians 3:10 1 Thessalonians 4:14, 1 Peter 1:3, 3:21.

The same two Greek words that are repeatedly employed to describe Christ’s physical resurrection from the dead are also used in Ephesians 5:14 to describe the new birth experience of the believer. The sinner being commanded: “Awake [Gr. egeiro] thou that sleepest, and arise [Gr. anastasis] from the dead, and Christ shall give thee light” (Ephesians 5:14).

The resurrection portrayed here is again not a physical resurrection, but, a spiritual resurrection in which the recipient (the sinner) receives the joy of salvation. Through this spiritual resurrection, the believer receives the “light” of God and is therefore spared the awful sentence of eternal wrath. The verb “arise” in this text specifically relates to salvation and is a metaphor describing the spiritual resurrection that Christians undergo when they are lifted from the grave of sin. It also demonstrates the blessing that follows this resurrection. The true child of God receives the blessed light of God’s dear Son the Lord Jesus Christ.

Luke 2:34 also records, “Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again [Gr. anastasis or resurrecting] of many in Israel; and for a sign which shall be spoken against.”

Matthew Henry explains in relation to this passage, “He (Jesus) is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptosin kai anastasin - for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again”

The believer is raised from the grave of his sin and spiritual death at conversion, which of necessity must be a spiritual resurrection. Paul says in 2 Corinthians 1:8-10, “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth [Gr. egeiro] the dead: Who delivered us (past tense) from so great a death, and doth deliver (present tense): in whom we trust that he will yet deliver us (future tense).”

This whole passage is concentrated upon the great eternal provision of spiritual deliverance. The word “raiseth” in this reading is a present active verb, therefore it is talking about a resurrection that is happening now, rather than the future physical resurrection. This is obviously speaking of spiritual resurrection, because it alone has been ongoing since Christ’s first (physical) resurrection. This will, of course, culminate with the general physical resurrection at His return.

The same word repeatedly applied to Christ’s physical resurrection in the New Testament – egeiro – is here again used spiritually to describe the spiritual resurrection of the believer from the reality of spiritual death. It shows a present realisation and victorious triumph over that state in this testimony of Paul. This reading does not at all indicate that the believer will not experience natural death, no, but rather, that he wouldn’t experience spiritual death. It positively outlines that through the spiritual (or first) resurrection the believer is rescued from entering into the awful realisation of the second death (eternal punishment).

As you have been shown several times, Revelation 20:6 is a future literal event in the resurrection of the just

 

[WPM]

As you have been shown several times, Revelation 20:6 is a future literal event in the resurrection of the just

There is no greater example of a spiritual resurrection than that outlined in the vision of the valley of dry bones in the book of Ezekiel 37:13-14. There we learn, “And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves (in a supernatural spiritual resurrection), And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.”

This familiar Old Testament passage is undoubtedly immersed in metaphorical language, and is undoubtedly speaking of a spiritual resurrection of the spiritually dead. God is speaking specifically of His elect – “the whole house of Israel” (v 11) and of a widespread move of revival power. For any person to be raised from a grave requires resurrection. In this case the people are physically alive, therefore it is plainly not speaking of a physical resurrection. Therefore, we can safely deduce that these persons that are held in the awful bondage of a spiritual grave are then ‘uwbha`ªlowt or ‘brought up’ or ‘raised up’ into newness of life by means of a supernatural resurrection.

Jesus taught in John 11:25, saying, “I am the resurrection [Gr. anastasis], and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die."

Here we have the “first resurrection” mentioned (Christ’s glorious resurrection) that in turn results in a dual resurrection for the believer. To bring a believer from death to life as what we are seeing in this teaching of Christ is resurrection. The physical resurrection of Christ secured both spiritual and physical resurrection for the believer

Two resurrections result for the believer from Christ’s one resurrection. Man need spiritually redeemed and physically redeemed. When one gets saved they are spiritually redeemed. But they are not physically redeemed until resurrection day. His “first resurrection” secured both resurrections for those who will put their faith in Christ.

Jesus presents Himself as the absolute and only cure for the blight of physical and spiritual death. The eternal life He gives is therefore the complete antidote for “the second death” that Revelation 20 discusses.

Christ’s death, burial and resurrection secured two distinct, yet inextricably linked, resurrections for the believer, not one as the Premillennialists repeatedly assert; the first being a spiritual resurrection – the new birth; the second being a physical resurrection of the just. Significantly, there are many passages in Scripture, which support this biblical supposition. We must therefore keep this though very much in our mind as we examine the allegorical passage before us in Revelation 20:6.

Jesus said in John 5:24-29, referring to these two different, yet inextricably linked, resurrections, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live (speaking of our spiritual resurrection in Christ). For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life (speaking of the second or physical resurrection); and they that have done evil, unto the resurrection of damnation.”

There are clearly two resurrections here:

(1) Spiritual
(2) Physical

The first highlighted part here is clearly referring to the first resurrection, the spiritual resurrection that comes through having our part in Christ (Revelation 20:6). The terminology “the hour is coming, and now is” is used here and in other places to simply indicate – ‘the time is now upon us’ although it would have an immediate reality for every passing generation. The first resurrection outlined here is a spiritual resurrection pertaining solely to the elect: “the dead shall hear the voice of the Son of God: and they that hear shall live,” it relates to the here-and-now. The second relates to all the dead (saved and unsaved), "the hour is coming, in the which ALL that are in the graves shall hear his voice, And shall come forth." It relates to the all-consummating resurrection day. The physical resurrection is therefore not restricted to the elect alone but to “the dead.” It is they in total that hear Christ’s voice, being raised to two different destinations.

The wording of this passage is consistent with the spiritual terminology of many of the New Testament passages that describe the same resurrection of the new birth experience. The gist of this passage is beyond dispute, and is in no real need of interpretation. God succinctly declares, “ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live.”

 

[WPM]

As you have been shown several times, Revelation 20:6 is a future literal event in the resurrection of the just

Scoffield has taught you wrong.

 

[Truth7t7]

Scoffield has taught you wrong.

Yes scripture teaches the (First Resurrection) takes place when the thousand years are finished a future event unfulfilled

Revelation 20:5-6KJV
5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

 

[Truth7t7]

The first highlighted part here is clearly referring to the first resurrection, the spiritual resurrection that comes through having our part in Christ (Revelation 20:6).

"False"

The first resurrection takes place in the future when the thousand years are finished, (This Is The First Resurrection)

Your claim this is having part in Christ's resurrection at salvation is "Laughable"

The scripture before you eyes teaches the thousand years are "finished" then the dead will live again in the literal, physical, resurrection

You can pretend your a Greek scholar all you want, the words before your eyes in the English language aren't changing

Jesus Is The Lord

Revelation 20:5-6KJV
5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

 

[Truth7t7]

There is no greater example of a spiritual resurrection than that outlined in the vision of the valley of dry bones in the book of Ezekiel 37:13-14.

False

The word "Resurrection" is reserved exclusively for the physical resurrection seen in scripture, your claim of a spiritual resurrection is your false private interpretation found no place in scripture

 

[Spiritual Israelite]

If James 1 says we are firstfruits, and Jesus is a firstfruit, who is the firstfruits?

Are you even thinking about this? Jesus is a firstfruit in the sense of being the first to rise from the dead unto bodily immortality. The firstfruits in James 1 were the Jewish believers that James was writing to. They were the firstfruits in the sense of being the first Christians.

 

[Spiritual Israelite]

No, every sentence in Rev is literal with a few signs included.

Why else in the world would it end with this warning???...


18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.


A person is literally nuts to redefine a single sentence with metaphors per this warning.

LOL. Only a few signs? Wow. This is the problem with Premils. They think most of the book of Revelation is literal with a little bit of signs/symbolism thrown in, but the reality is that it's mostly filled with signs/symbols with some literal text mixed in.

 

[Spiritual Israelite]

Not a single metaphor in the book of Rev.

The metaphor is a lie.

A metaphor is a story or word group with open ended meanings.

The world thinks that the Bible is a lie by hearing us call it metaphoric.

The best word to use is symbolized.

Just like the numbers on a street sign are a description of a specific law.

I dare you to tell a cop that pulls you over for speeding that you didn't see the metaphor.

Good grief. Are you for real? Do you really want to waste time with semantics? I don't and I'm not going to. I don't care what you want to call it. They can be considered metaphors or symbols. Figurative text. Whatever you want to call it. The point is that it's not literal.

Here is one definition of the word metaphor:

a thing regarded as representative or symbolic of something else, especially something abstract.

 

[Spiritual Israelite]

Do you see this?...

18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Yeah, I see that. What was your point in posting it?

Do you think the book of Rev is literal with a few signs or metaphoric(nothing means what it says)?

No. That is clearly not the case. How in the world can you think that a book that talks about things like a lamb standing amongst seven golden lampstands, a dragon and a beast who both have seven heads and ten horns, a woman who is also a great city and sits on a beast with seven heads and ten horns on many waters is mostly literal?

 

[WPM]

LOL. Only a few signs? Wow. This is the problem with Premils. They think most of the book of Revelation is literal with a little bit of signs/symbolism thrown in, but the reality is that it's mostly filled with signs/symbols with some literal text mixed in.

Did you notice that he could not answer your simple question on the beast? All he can do is duck around multiple Scripture with his: what saith Rev 20? What saith Rev 20? What saith Rev 20? What saith Rev 20? What saith Rev 20? What saith Rev 20? What saith Rev 20?

 

[WPM]

False

The word "Resurrection" is reserved exclusively for the physical resurrection seen in scripture, your claim of a spiritual resurrection is your false private interpretation found no place in scripture

You are scared to address these many Scriptures because they expose your mentor Scofield.

 

[Keraz]

You did not rebut one single point. That is because you cannot.

You do not understand the truth of God's Plans for mankind.
Because you cannot. Ephesians 4:18, Matthew 11:25, Romans 11:8, Isaiah 29:9-12

 

[WPM]

You do not understand the truth of God's Plans for mankind.
Because you cannot. Ephesians 4:18, Matthew 11:25, Romans 11:8, Isaiah 29:9-12

That is all you can do: reference passages. You cannot quote or exegete them because to do so would expose your false teaching.