My translation: For the Torah, containing a shadow of the about-to-come-good things, not itself the image of the realities, is not able to perfect by the same sacrifices, which they are offering continually every year, those who are approaching.
Comment: By “the Torah” here is meant the old covenant. Note, here, that here is an explicit mention that the things Torah taught as it regards these matters is “contained” in their words in terms of what they foreshadowed. The “good things” accompanying salvation in the new covenant are contained in the Torah; that is, they were mysterious (not revealed) and there as pointers to the realities. If the “church” is foreshadowed there, then it follows that the “church” (the redeemed people of God) is a reality of the things about to come in the age to come. Already, God was gathering his people together so that in the age to come they would be brought through the tribulation to arrive in the age to come spotless and without wrinkle in order to “serve the living God” on earth as the New Jerusalem congregation. Note, too, the use of the articulate phrase: “the image.” If the old covenant system and people were foreshadows, then they are being transformed into the “image of the son.” It was this image that was being transformed and changed. The old covenant people of God were planted and sown corruptible, but through the body of Christ the entire system and people was being transformed unto perfection.
This word, “perfection” (teleio,w) needs to be covered again. In 2.10 Jesus was “made perfect” and thus, “entered in” to the true tabernacle. 5.9 speaks of the same thing. In 7.19, the Torah “made nothing perfect.” In 7.28 the perfection of the Son is again mentioned. In 9.9 the “conscience” of the Israelite who offers sin offerings cannot be perfected through the daily offerings. In 11.40, jumping ahead a bit, the Hebrew saints of old are to be made perfect “with” the current generation together, which, as 11.39 states, none have as of yet “received the promise.” The promise being “perfection.” Although I have not yet defined this term, it is plain that perfection was the eschatological goal and encompasses the entire “good things” of the new covenant. It was made plain in 9, and will be hear, that the coming “good things” and their establishment is tied to the ending of the daily sacrifices and “old covenant.” It is equally plain that the old covenant was “soon to vanish” (8.13). What, then, is “perfection”?
ESV Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sin? 3 But in these sacrifices there is a reminder of sin every year. 4 For it is impossible for the blood of bulls and goats to take away sins.
Comment: The phrases highlighted in bold helps us to define what the author means by “perfection.” In verse 2, we noted that the “perfecting” of the one who offers a sin offering could not be accomplished under the Torah. This “perfection” is equally tied to the “good things about to come.” Yet, in verse 3, if perfection was goal in verse 2, we see the synonymous phrase “having once been cleansed” or “purified” (the Greek, katharizo). This is new covenant cleansing and purification. This cleansing is tied to the new covenant phrase from Jeremiah 31, already quoted in chapter 8, “to take away sins” (8.12). This taking away of sins, purification, is the mature perfection of the people of God, the body of Christ, and it is this mature or perfect cleansing that is the eschatological goal found in Ephesians 4. The Israelite, under the Torah, had a “consciousness of sins” (plural). Simply because offering them daily, year after year, one was reminded of their sins. They were reminded of the fact that they had been made aware of sins. “Sins” in this context is breaking any of the infractions of Torah “ignorantly” or “unintentionally.” Once the worshipper is made aware of the sin, he is to make a guilt offering, or a sin offering. One wonders how many times, within a given year, a sinner would have to confess the same thing over again! This system was a perpetual system. There was no “end” to the slaughtering. Therefore, there could be no end to breaking Torah. Torah did not set up any provisions for cessation of sacrifices because it had none. Torah did not set up nor prepare the Israelite to get “better ”. It was a sin-offering based system and it had no signs of or provisions for ending itself or for perfecting the sinner so that he would no longer be in need to perform its rituals for the forgiveness of sins. All that it did was point out, daily, and yearly: sinner…sinner…sinner….sinner….sinnner.
“To take away sins” and “purify the conscience” then is bringing the believer to “perfection,” but all of these terms must be understood covenantally. The language here is judicial. It is Law- language. The guilt here is the guilt imposed by the Law of God. Every Israelite, then, was declared guilty every time he made an offering. Blood was shed for his sins. And the Law constantly reminded him of this. His legal standing with God was: sinner, unclean, impure, corrupted, without honor. He would be forgiven, but then, the next day, a sin offering, daily, would be made. It was inescapable. Perfection, then, is also judicial. It is bringing the legal felon into a standing with God wherein his name was cleared of all wrongdoing, and, therefore, he no longer needed to ofer any more sacrifices for his sins. The Israelite under the old covenant had to offer up sacrifices continually because he was not declared ever to be “perfect” or “cleansed.”
The Israelite under the new covenant would no longer have to offer up any sacrifices, and since he no longer had to do this, he must, therefore, have been declared perfect, cleansed, once and for all, in no further need of oferings for sins before God in order to serve God and worship him. The sacrifice of Jesus ended the need for believers to offer anymore sacrifices because Jesus was “bringing many sons” of Abraham to glory (2.10).
Now, under Torah, one was not “glorified” but “without glory.” If being without glory meant that one had to continually offer sin offerings, then being with glory, or glorified, meant one no longer needed to make offerings. Jesus was bringing the elect of Israel into a relationship with God where they no longer had a “reminder of sins” and no longer stood in need of perfection, or a cleansed conscience. An unclean conscience, in this context, was a conscience that was reminded of his status before God through the sacrifices he had to make. A cleansed conscience is a soul who offers nothing, because he is in no need to offer anything, because he acknowledges the offering of the Lamb of God. His sins, all of them, have been “taken away” and will be “remembered no more.” Notice this: “annual reminder” in 10.3 of the old covenant opposed to “remembered no more” in the new covenant. If sacrifices and offerings are reminders, then, logically, to cause their cessation would be to have nothing “reminding”. Sins are no longer “remembered.” This is judicial. This is not you feeling guilty over something y
ou said that you should not have said! That is entirely an individualistic aspect that, perhaps, is discussed in other places in the Bible, but definitely not here! This is judicial. This is the language of the Torah. One can see, though, that the destruction of Jerusalem in A.D. 70 carried with it a statement to all the world, to every nation, and to every island. God was announcing to all eyes and ears: there is no longer any sacrifice for sins; the Perfect has come. This declaration would slowly transform the world and enlarge the nation of Israel, enabling them to bring in “the nations” to join with them as co-equals before God; one house, one nation, one Lord.
(ESV I have added in bold my own translation) Consequently, entering into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; 6 in burnt offerings and sin offerings you have taken no pleasure. 7 Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.’” 8 When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), 9 then he added, “Behold, I have come to do your will.” He is abolishing the first in order to establish the second. 10 And by that will we are, having been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest is standing daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected (and is perfecting) for all time those who are being sanctified.
Psalm 40.6-8a is quoted here from the LXX. I will not discuss the textual-critical issues here. Psalm 40.5 states: “You have multiplied, O LORD my God, your wondrous deeds and your thoughts toward us; none can compare with you! I will proclaim and tell of them, yet they are more than can be told.” Verse 6 states that God did not desire sacrifices and offerings, and this triggers off an interesting question: why, then, did God command them to be performed? He is not pleased with burnt offerings and sin offerings. Then why did he impose them? Was there something else God desired, or willed for his people? Was there in the thoughts of God towards his people something more wondrous? Something better? Then it is said, “Here I am, I have come, it is written about me in the scroll.” This is prophetic. It is mysterious here as to who is saying this. David wrote the psalm, but the verses here indicate someone else, and it is no issue in Jewish exegesis that an author can speak for himself or enter into a prophetic stance, speaking as Messiah, of which David was a type. Now, this may trouble anti-biblical critics, but it is no trouble to those who believe in the Scriptures as God’s word.
In contrast to the offerings, this mysterious speaker, speaking to God, has come to “the will” or desire of God. That is, God does not will the former sacrifices, but has prepared a body to accomplish God’s will. The key word here is body, which in 10.10 is made plain. The single body of Christ accomplishes the will of God in purifying his people. This is undoubtedly Christological and incarnational theology at work. Jesus is seen here as speaking to the Father in the same way he is seen in Psalm 110, 16 and 2, already quoted, and alluded to in Heb. 10.13.
Verse 8 makes the case I raised above. If God was pleased with sacrifices, then why does he make mention of a new covenant? Now, the present participle is interesting when it says, “Consequently, entering into the world…” Is this speaking of his first entrance, or his second entrance? The argument ends with: “and he who is coming, will come” (10.37). We noted in 1.6 that that verse speaks of the second entrance into the world (oikoumene), the same “oikoumene which is about to come.” The world Jesus would descend and enter is the new world, the age to come. Secondly, the present tense is used in 10.9: he is setting aside the first in order to establish the second. Jesus, sitting at the right hand of God, was currently setting aside the first. His coming would set aside the first entirely when he comes into the world a second time. The first was “soon” to disappear. Who can question that the first covenant obligations were rendered ineffective when Jerusalem was sacked? By quoting Psalm 40.8, he takes that to mean the setting aside of the first. “Here I am, I have come to do your will.” The “will” that he was coming (since He is “he who is coming and will come”) to do was setting aside the first covenant, which was in process of being set aside. As this was happening in that generation, the people of God were being sanctified (present passive). As the first was being set aside, the people of God were being made perfect, and when the first had finally vanished, the people of God would be made finally perfect. The coming of Christ, then, is seen not only as an event, but as a process ranging from the ascension of Christ to his parousia. It was transitional coming. Thus, “he is coming (process) and will come (event).” I think that this is crucial for understanding NT eschatology and soteriology.
For soteriological issues, I focus on verse 10 and 14. Without Greek, one will miss the impact of the argument of this author. In verses 9b- 1 0a we read, “then he added, “Behold, I have come to do your will.” He is abolishing the first in order to establish the second. 10 And by that will we are…” Now, The will here is the setting aside of the first (offerings and sacrifices) in order to establish the second. The faithful are of this “will”. And, as such, will be counted as “having been sanctified through the offering of the body of Jesus Christ once for all” (10b). Sanctification here is another term for “perfection” and “cleansed.” It means one whose standing before God is sinless, spotless, pure in a judicial sense. In verse 14 we read, “For by a single offering he has perfected (and is perfecting) for all time those who are being sanctified.” The first verb is in the perfect tense. It is something that has happened, but equally has present results. One may see the perfect here as an intensive perfect, emphasizing the present results of a past action. There are perfects, however, with a present force to them. What triggers of the use of the perfect here is that we know that perfection is eschatological. Total perfection would occur when the first is entirely set aside. Also, the present passive for “those who are being sanctified” speaks of the process. The Greek spells out this scenario. Those who are believing in Messiah and who believe in the coming new order, and the setting aside of the first, are being sanctified and made perfect as they are drawing near to God. When the first is entirely set aside and destroyed, those who showed faithfulness to the end would be sanctified and saved fully and entirely, demonstrating that all along the times of their suferings, they were the elect, who had been set apart and already made perfect. The fact of their election would be manifested at the end. Yet, until such time, according to Jesu
s ’ parables, there would be a mixture of elect and non-elect, and many times the non-elect looked and sounded as if they were, in fact, the elect. But, as the tribulation continued to dawn, as the Day was approaching, and as the first covenant was coming nigh vanishing, some withered away and clung to the old covenant customs of Moses and sided with that. Others, who equally participated as Jews in the customs of Moses, began to retreat and distance themselves from them because they had better promises and realized that the customs of Moses was not the Promise. These sufered. In the face of sufering, they maintained their profession of Messiah Jesus, he who comes to set aside the customs. They sufered greatly by their own brothers and family. But it was in their sufering that God was perfecting them, as Jesus was perfected through his sufering. The result was to bring about the salvation of God on earth and give birth to a new nation of glorified sons and daughters, the Body of Christ. The result was to bring about an accomplished new covenant so that any who desire to come in, may come in and enter fully and entirely into the promises of God.
The language of “sanctification” as applied to believers after the Second Coming of Christ is, therefore, misapplied. I am not in any “process” of sanctification. I am sanctified entirely through the Son of God. That is my status with God. The point was to bring about a kingdom of people that God makes holy in an instant upon entrance. That was what was being brought about in the first generation, during the Session of Christ at the right hand of the Father. We announce to the world: God has made the enemies a footstool for our feet.
In 2.6- ff we read that “at present we do not see everything subject him”, that is, to God’s people, “but we see Jesus” who has been made perfect. Jesus was the forerunner, the Perfect one, and while he sat at the right hand of God, he was bringing sons to glory, perfecting them, and washing them. Last week we saw this illustrated in Revelation 7 where the great multitude, having gone through the great tribulation of that time (66-70 A.D.) entered the temple of God in order to serve him anew, with a standing before God that is erased of enmity and wrath. It is this standing that we now have with God, and it not based upon merits, but upon the completed work of Christ.
(ESV) And the Holy Spirit also bears witness to us; for after saying, 16 “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,” 17 then he adds, “I will remember their sins and their lawless deeds no more.” 18 Where there is forgiveness of these, there is no longer any offering for sin.
I must first point out that the Holy Spirit is the divine author according to the writer here, even though Jeremiah penned the words. We affirm with all reasoning that the Bible is the word of God written. He quotes, again, Jeremiah 31, and this section will conclude the theological material. The chapter ends with another call to perseverance, as did chapter 6, before it moves on to consider the Hebrew saints of old. 12 and 13 end with more exhortations.
10.18 reads, “1 8 Where there is forgiveness of these, there is no longer any offering for sin.” This phrase ‘there is no longer any offering for sin’ is important for the section 10.19-36, for it is repeated in 26. What it means is that there is no longer any old covenant means of atonement, because it is about to come to an end. For the Israelite, what would this mean? If the Israelite received atonement through the old covenant and the old covenant is removed, then where is there left any sacrifice for his sins? NOWHERE! The author is speaking to a mixed bag of people here, keep in mind. Some of them are truly God’s elect and will persevere. Others, however, are wavering, turning back to the security of Moses, forsaking the local meetings. The warning he is giving here has been used to prove that “saved” people can lose their salvation. But, since we understand that no one, at this point, had yet fully entered into salvation (not until the atoning process was complete at the parousia), it is hard to imagine that he is talking about that here. What has happened is that we have read back into these verses a Calvinist/Arminianist debate of the seventeenth century instead of an old covenant status of the people of God versus a new covenant status of the people of God. That is, the old covenant people of God were marked by circumcision and obedience to the Torah because God had elected a nation “from all the other nations” to be His ambassadors and bring salvation to the peoples of the world (Isaiah 26.18). Therefore, in a collective sense, the Israelites were atoned for, delivered from bondage in Egypt, and watched over by God, who kept his end of the bargain in spite of their sins. Thus, the old covenant people of God were, in this sense, “saved” people who had been promised all that God had spoken. However, since the writer of Hebrews has been comparing the old covenant with the new, and has found the new “better”, then the salvation offered, the exodus brought about, the house, the tabernacle, the standing and the worship found in the new covenant is “better.” Salvation in the new covenant is better than the salvation of the old covenant. The exodus of the new covenant from the bondage of the Death, the Sin, and the Torah is far better than the exodus of the old covenant. Those who had a standing in the first were about to LOSE that standing if they reject the Messiah who set them apart as a nation. With that, let us read 10.19-3 6:
(ESV – my translation is in bold) Therefore, brothers, since we have confidence for the entering the holy of holies in the blood of Jesus, 20 a fresh and living way that he newly opened (inaugurated) for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us be drawing near with a true heart in full assurance of faith, the hearts having been sprinkled from an evil conscience and the body having been washed with pure water.
We’ll stop here for the moment. One can see that even a good translation like the ESV, there are certain assumptions made that have a bearing on the exegesis of the text. One glaring example is “the body” whereas most translations have “bodies” as if to speak of individual Christians. The body that has been prepared, the body of Christ, was made perfect through suffering. The body of Christ (the church) equally must suffer and be made perfect, and that was what was happening to them as they were giving birth to a new nation. This is not suffering in general, but eschatological sufering. These are the birthpangs of the last days. Further, 10.10 states, “we have been made holy through the body of Christ.” Christians are members of the collective body so that there is only “one body.” Equally, we enter in the blood of Jesus through the veil, the flesh (body) of Christ. It is only the single body of the Lord that is before the Father in the Holy of Holies, not bodies. Bodies were NEVER allowed in the holy of holies, but only one body, the body of the High Priest. This living way means that in order to be in Christ, serving God, one is living, raised from the dead. The body, her
e, then, is the collective body of believers and the imagery of washing the body (the members of Christ) is found in Ephesians 5.25-32: “Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 28 In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because we are members of his body. 31 “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” 32 This mystery is profound, and I am saying that it refers to Christ and the church.” Profound indeed. The true church is seen as cleansed and made holy and as a result, it was ready to be presented to the Father. The same subject matter is here in Hebrews 10. The veil is the flesh of Christ, and we are “in” the blood of Jesus, as members of his body, are we truly not “one flesh” with Christ? One body? A mystery indeed, for although these things be true, it is not something that is revealed to the senses. I cannot look at another Christian and see this reality, but it is a reality nonetheless.
One final note, an “evil conscience” here must refer to the conscience under the Torah which was constantly reminded of his sins through the offerings and sacrifices, performing “dead works” (works that produced no life). We are still “washed” (made ceremonially clean) and still “sprinkled” (another reference to levitical ritual). These “washings” as it were are now spiritually applied whereas under the old covenant they were applied to the flesh (9.15). Moving on….
23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
First, here is another explicit reference to the coming “Day” of the Lord, and it is drawing near. I would think that after a couple thousand years this warning would have lost its force! I want to point out here, though, that the coming together here is in reference to the local gatherings and congregations. The context tells us that. It is in these fellowships that we “stir one another to love and good works…encouraging one another.” Notice the “one anothering” that is taking place here. You can ’t one another each other if you do not gather with each other! Some think, illogically, that fellowship meetings of this sort “ceased” or are no longer necessary for producing Christian fellowship. I would just like to know how one can have fellowship without fellowship. But, that’s another topic we will hit on in chapter 13.
26 For if we go on willfully sinning after receiving the full knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that is about to consume the adversaries.
The “we” here is, as has been throughout in many places, the Jewish audience, the old covenant audience. Some among that audience would hold to the confession of faith and persevere. Others of that audience would not. The “we”, then, should be understood as such. The phrase “after receiving” is an adverbial infinitive of time (meta. to. labei/n). The controlling verb is “sinning”. If one continues to sin AFTER the reception of the full knowledge of the truth, then “there no longer remains a sacrifice for sins, but a fearful expectation of judgment.” Now, let’s keep this in context. “The Day” is drawing near, and we know that “the Day” would be a day of judgment. Equally, it would bring to an end the sacrifices for sins under the old covenant. We have already seen this phrase at work. The reception of the full knowledge of the truth is, in my opinion, the arrival of the Day when he comes and brings salvation to those who waited for him. If, then, the Israelite deliberately sins by spurning “spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace.” What this is saying is that APART FROM CHRIST AND THE NEW COVENANT THERE IS NO LONGER ANY MORE SACRIFICES FOR SINS TO ATONE, AND IF YOU DELIBERATELY RELY ON SUCH A PRACTICE, YOU WILL HAVE ONLY JUDGMENT TO FEAR. The Judgement has wiped out the earthy sanctuary….so how can they sacrifice any more?
28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified (this is covenantal sanctification under the old covenant – Israel was “set apart”), and has outraged the Spirit of grace? 30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.
The quotes here are from, lo and behold, Deuteronomy 32. Note the covenantal language in that chapter. “I am your father, your creator, who BOUGHT YOU” (32.6). 32.35,36 are quoted here in Hebrews. Notice the recipients of the wrath: his people! What people? Israel! In 32.36, “the Lord will judge his people, but will have compassion on his servants”. That is, among his people were servants, the remnant, but not Israel is Israel! Notice 32.43, “rejoice O’ nations with his people, for he will avenge the blood of his servants and MAKE A TONEMENT FOR HIS LAND AND HIS PEOPLE.”
Atonement is made at the same time of judgment. It is judgement for some, but compassion for others!
32 But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, 33 sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. 34 For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. 35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that when you have done the will of God you may receive what is promised.
And when would they receive what was promised? AFTER they endured. That means that they have not yet received what was promised, they had not yet received the full knowledge of the truth, and Hebrews 11.38- ff makes that very plain. Now, WHEN was all of this going to take place?
For, “Yet a little, little while, and the coming one will come and will not delay; 38 but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” 39 But we are not of those who shrink back and are destroyed, bu
t of those who have faith and preserve their souls.
Here is an explicit answer. Only someone steered by traditions can miss the meaning here. Jesus was coming soon and the Day was approaching. Israel, who had been given everything by God, had a choice to make. Receive the full knowledge of the truth by having faith in the hope set before them, and promised to them, or deny the very One that bought them and sanctified them throughout their history. That buying and setting apart by God under the terms of the old covenant was about to be set aside and rendered null and void when it came to claiming the prize. When they came to claim it, it was not there, only fire. When, however, others among Israel who endured by faith and had a hope in the Son of God as the soon to return High Priest, who was setting up a new kingdom and a new covenant, when they came to claim the prize, they were told, “welcome thou good and faithful servant.” These were members of new covenant Israel, appearing before the throne of God in Christ spotless and without wrinkle. God perfected his Son and the Son perfected his body, the church, and by that work a new way has been opened to mankind, a way into heaven itself, before the throne of God in the blood of Jesus, a new and living way of having a standing before God without fear. Hallelujah and Amen.
Completed a M.A. in Christian Studies and a M.A. in Religion from Whitefield Theological Seminary, Lakeland, Florida (with combined credits in Hebrew exegesis from Reformed Theological Seminary, Orlando, Florida - and in Greek exegesis from Church of God School of Theology, Cleveland, Tennessee). Author of Misplaced Hope, and Exegetical Essays on the Resurrection of the Dead. Also edited A Student's Hebrew Primer for Whitefield Theological Seminary. Samuel M. Frost co-founded Reign of Christ Ministries, and has lectured extensively for over 8 years at Preterist conferences, including the Evangelical Theological Society conference, of which he is currently a student-member. Samuel is ordained, and has functioned as Teaching Pastor at Christ Covenant Church in St. Petersburg, Florida (2002-2005). He helped host the popular debates between Don Preston and Thomas Ice (with Mark Hitchcock) and Don Preston and James B. Jordan. Samuel is widely regarded by many of his peers as being one of the foremost experts on prophecy, apocalypticism, and Preterist theology. He is currently working on a Doctor of Ministry in Theology from Vision International, Ramona, CA.
Samuel Frost owns and operates his own business and resides in Florida with his wife Ann Marie, and his children, Janet, Jacob, Hunter, and Olivia.
Hebrews 10
My translation: For the Torah, containing a shadow of the about-to-come-good things, not itself the image of the realities, is not able to perfect by the same sacrifices, which they are offering continually every year, those who are approaching.
Comment: By “the Torah” here is meant the old covenant. Note, here, that here is an explicit mention that the things Torah taught as it regards these matters is “contained” in their words in terms of what they foreshadowed. The “good things” accompanying salvation in the new covenant are contained in the Torah; that is, they were mysterious (not revealed) and there as pointers to the realities. If the “church” is foreshadowed there, then it follows that the “church” (the redeemed people of God) is a reality of the things about to come in the age to come. Already, God was gathering his people together so that in the age to come they would be brought through the tribulation to arrive in the age to come spotless and without wrinkle in order to “serve the living God” on earth as the New Jerusalem congregation. Note, too, the use of the articulate phrase: “the image.” If the old covenant system and people were foreshadows, then they are being transformed into the “image of the son.” It was this image that was being transformed and changed. The old covenant people of God were planted and sown corruptible, but through the body of Christ the entire system and people was being transformed unto perfection.
This word, “perfection” (teleio,w) needs to be covered again. In 2.10 Jesus was “made perfect” and thus, “entered in” to the true tabernacle. 5.9 speaks of the same thing. In 7.19, the Torah “made nothing perfect.” In 7.28 the perfection of the Son is again mentioned. In 9.9 the “conscience” of the Israelite who offers sin offerings cannot be perfected through the daily offerings. In 11.40, jumping ahead a bit, the Hebrew saints of old are to be made perfect “with” the current generation together, which, as 11.39 states, none have as of yet “received the promise.” The promise being “perfection.” Although I have not yet defined this term, it is plain that perfection was the eschatological goal and encompasses the entire “good things” of the new covenant. It was made plain in 9, and will be hear, that the coming “good things” and their establishment is tied to the ending of the daily sacrifices and “old covenant.” It is equally plain that the old covenant was “soon to vanish” (8.13). What, then, is “perfection”?
ESV Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sin? 3 But in these sacrifices there is a reminder of sin every year. 4 For it is impossible for the blood of bulls and goats to take away sins.
Comment: The phrases highlighted in bold helps us to define what the author means by “perfection.” In verse 2, we noted that the “perfecting” of the one who offers a sin offering could not be accomplished under the Torah. This “perfection” is equally tied to the “good things about to come.” Yet, in verse 3, if perfection was goal in verse 2, we see the synonymous phrase “having once been cleansed” or “purified” (the Greek, katharizo). This is new covenant cleansing and purification. This cleansing is tied to the new covenant phrase from Jeremiah 31, already quoted in chapter 8, “to take away sins” (8.12). This taking away of sins, purification, is the mature perfection of the people of God, the body of Christ, and it is this mature or perfect cleansing that is the eschatological goal found in Ephesians 4. The Israelite, under the Torah, had a “consciousness of sins” (plural). Simply because offering them daily, year after year, one was reminded of their sins. They were reminded of the fact that they had been made aware of sins. “Sins” in this context is breaking any of the infractions of Torah “ignorantly” or “unintentionally.” Once the worshipper is made aware of the sin, he is to make a guilt offering, or a sin offering. One wonders how many times, within a given year, a sinner would have to confess the same thing over again! This system was a perpetual system. There was no “end” to the slaughtering. Therefore, there could be no end to breaking Torah. Torah did not set up any provisions for cessation of sacrifices because it had none. Torah did not set up nor prepare the Israelite to get “better ”. It was a sin-offering based system and it had no signs of or provisions for ending itself or for perfecting the sinner so that he would no longer be in need to perform its rituals for the forgiveness of sins. All that it did was point out, daily, and yearly: sinner…sinner…sinner….sinner….sinnner.
“To take away sins” and “purify the conscience” then is bringing the believer to “perfection,” but all of these terms must be understood covenantally. The language here is judicial. It is Law- language. The guilt here is the guilt imposed by the Law of God. Every Israelite, then, was declared guilty every time he made an offering. Blood was shed for his sins. And the Law constantly reminded him of this. His legal standing with God was: sinner, unclean, impure, corrupted, without honor. He would be forgiven, but then, the next day, a sin offering, daily, would be made. It was inescapable. Perfection, then, is also judicial. It is bringing the legal felon into a standing with God wherein his name was cleared of all wrongdoing, and, therefore, he no longer needed to ofer any more sacrifices for his sins. The Israelite under the old covenant had to offer up sacrifices continually because he was not declared ever to be “perfect” or “cleansed.”
The Israelite under the new covenant would no longer have to offer up any sacrifices, and since he no longer had to do this, he must, therefore, have been declared perfect, cleansed, once and for all, in no further need of oferings for sins before God in order to serve God and worship him. The sacrifice of Jesus ended the need for believers to offer anymore sacrifices because Jesus was “bringing many sons” of Abraham to glory (2.10).
Now, under Torah, one was not “glorified” but “without glory.” If being without glory meant that one had to continually offer sin offerings, then being with glory, or glorified, meant one no longer needed to make offerings. Jesus was bringing the elect of Israel into a relationship with God where they no longer had a “reminder of sins” and no longer stood in need of perfection, or a cleansed conscience. An unclean conscience, in this context, was a conscience that was reminded of his status before God through the sacrifices he had to make. A cleansed conscience is a soul who offers nothing, because he is in no need to offer anything, because he acknowledges the offering of the Lamb of God. His sins, all of them, have been “taken away” and will be “remembered no more.” Notice this: “annual reminder” in 10.3 of the old covenant opposed to “remembered no more” in the new covenant. If sacrifices and offerings are reminders, then, logically, to cause their cessation would be to have nothing “reminding”. Sins are no longer “remembered.” This is judicial. This is not you feeling guilty over something y
ou said that you should not have said! That is entirely an individualistic aspect that, perhaps, is discussed in other places in the Bible, but definitely not here! This is judicial. This is the language of the Torah. One can see, though, that the destruction of Jerusalem in A.D. 70 carried with it a statement to all the world, to every nation, and to every island. God was announcing to all eyes and ears: there is no longer any sacrifice for sins; the Perfect has come. This declaration would slowly transform the world and enlarge the nation of Israel, enabling them to bring in “the nations” to join with them as co-equals before God; one house, one nation, one Lord.
(ESV I have added in bold my own translation) Consequently, entering into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; 6 in burnt offerings and sin offerings you have taken no pleasure. 7 Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.’” 8 When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), 9 then he added, “Behold, I have come to do your will.” He is abolishing the first in order to establish the second. 10 And by that will we are, having been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest is standing daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected (and is perfecting) for all time those who are being sanctified.
Psalm 40.6-8a is quoted here from the LXX. I will not discuss the textual-critical issues here. Psalm 40.5 states: “You have multiplied, O LORD my God, your wondrous deeds and your thoughts toward us; none can compare with you! I will proclaim and tell of them, yet they are more than can be told.” Verse 6 states that God did not desire sacrifices and offerings, and this triggers off an interesting question: why, then, did God command them to be performed? He is not pleased with burnt offerings and sin offerings. Then why did he impose them? Was there something else God desired, or willed for his people? Was there in the thoughts of God towards his people something more wondrous? Something better? Then it is said, “Here I am, I have come, it is written about me in the scroll.” This is prophetic. It is mysterious here as to who is saying this. David wrote the psalm, but the verses here indicate someone else, and it is no issue in Jewish exegesis that an author can speak for himself or enter into a prophetic stance, speaking as Messiah, of which David was a type. Now, this may trouble anti-biblical critics, but it is no trouble to those who believe in the Scriptures as God’s word.
In contrast to the offerings, this mysterious speaker, speaking to God, has come to “the will” or desire of God. That is, God does not will the former sacrifices, but has prepared a body to accomplish God’s will. The key word here is body, which in 10.10 is made plain. The single body of Christ accomplishes the will of God in purifying his people. This is undoubtedly Christological and incarnational theology at work. Jesus is seen here as speaking to the Father in the same way he is seen in Psalm 110, 16 and 2, already quoted, and alluded to in Heb. 10.13.
Verse 8 makes the case I raised above. If God was pleased with sacrifices, then why does he make mention of a new covenant? Now, the present participle is interesting when it says, “Consequently, entering into the world…” Is this speaking of his first entrance, or his second entrance? The argument ends with: “and he who is coming, will come” (10.37). We noted in 1.6 that that verse speaks of the second entrance into the world (oikoumene), the same “oikoumene which is about to come.” The world Jesus would descend and enter is the new world, the age to come. Secondly, the present tense is used in 10.9: he is setting aside the first in order to establish the second. Jesus, sitting at the right hand of God, was currently setting aside the first. His coming would set aside the first entirely when he comes into the world a second time. The first was “soon” to disappear. Who can question that the first covenant obligations were rendered ineffective when Jerusalem was sacked? By quoting Psalm 40.8, he takes that to mean the setting aside of the first. “Here I am, I have come to do your will.” The “will” that he was coming (since He is “he who is coming and will come”) to do was setting aside the first covenant, which was in process of being set aside. As this was happening in that generation, the people of God were being sanctified (present passive). As the first was being set aside, the people of God were being made perfect, and when the first had finally vanished, the people of God would be made finally perfect. The coming of Christ, then, is seen not only as an event, but as a process ranging from the ascension of Christ to his parousia. It was transitional coming. Thus, “he is coming (process) and will come (event).” I think that this is crucial for understanding NT eschatology and soteriology.
For soteriological issues, I focus on verse 10 and 14. Without Greek, one will miss the impact of the argument of this author. In verses 9b- 1 0a we read, “then he added, “Behold, I have come to do your will.” He is abolishing the first in order to establish the second. 10 And by that will we are…” Now, The will here is the setting aside of the first (offerings and sacrifices) in order to establish the second. The faithful are of this “will”. And, as such, will be counted as “having been sanctified through the offering of the body of Jesus Christ once for all” (10b). Sanctification here is another term for “perfection” and “cleansed.” It means one whose standing before God is sinless, spotless, pure in a judicial sense. In verse 14 we read, “For by a single offering he has perfected (and is perfecting) for all time those who are being sanctified.” The first verb is in the perfect tense. It is something that has happened, but equally has present results. One may see the perfect here as an intensive perfect, emphasizing the present results of a past action. There are perfects, however, with a present force to them. What triggers of the use of the perfect here is that we know that perfection is eschatological. Total perfection would occur when the first is entirely set aside. Also, the present passive for “those who are being sanctified” speaks of the process. The Greek spells out this scenario. Those who are believing in Messiah and who believe in the coming new order, and the setting aside of the first, are being sanctified and made perfect as they are drawing near to God. When the first is entirely set aside and destroyed, those who showed faithfulness to the end would be sanctified and saved fully and entirely, demonstrating that all along the times of their suferings, they were the elect, who had been set apart and already made perfect. The fact of their election would be manifested at the end. Yet, until such time, according to Jesu
s ’ parables, there would be a mixture of elect and non-elect, and many times the non-elect looked and sounded as if they were, in fact, the elect. But, as the tribulation continued to dawn, as the Day was approaching, and as the first covenant was coming nigh vanishing, some withered away and clung to the old covenant customs of Moses and sided with that. Others, who equally participated as Jews in the customs of Moses, began to retreat and distance themselves from them because they had better promises and realized that the customs of Moses was not the Promise. These sufered. In the face of sufering, they maintained their profession of Messiah Jesus, he who comes to set aside the customs. They sufered greatly by their own brothers and family. But it was in their sufering that God was perfecting them, as Jesus was perfected through his sufering. The result was to bring about the salvation of God on earth and give birth to a new nation of glorified sons and daughters, the Body of Christ. The result was to bring about an accomplished new covenant so that any who desire to come in, may come in and enter fully and entirely into the promises of God.
The language of “sanctification” as applied to believers after the Second Coming of Christ is, therefore, misapplied. I am not in any “process” of sanctification. I am sanctified entirely through the Son of God. That is my status with God. The point was to bring about a kingdom of people that God makes holy in an instant upon entrance. That was what was being brought about in the first generation, during the Session of Christ at the right hand of the Father. We announce to the world: God has made the enemies a footstool for our feet.
In 2.6- ff we read that “at present we do not see everything subject him”, that is, to God’s people, “but we see Jesus” who has been made perfect. Jesus was the forerunner, the Perfect one, and while he sat at the right hand of God, he was bringing sons to glory, perfecting them, and washing them. Last week we saw this illustrated in Revelation 7 where the great multitude, having gone through the great tribulation of that time (66-70 A.D.) entered the temple of God in order to serve him anew, with a standing before God that is erased of enmity and wrath. It is this standing that we now have with God, and it not based upon merits, but upon the completed work of Christ.
(ESV) And the Holy Spirit also bears witness to us; for after saying, 16 “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,” 17 then he adds, “I will remember their sins and their lawless deeds no more.” 18 Where there is forgiveness of these, there is no longer any offering for sin.
I must first point out that the Holy Spirit is the divine author according to the writer here, even though Jeremiah penned the words. We affirm with all reasoning that the Bible is the word of God written. He quotes, again, Jeremiah 31, and this section will conclude the theological material. The chapter ends with another call to perseverance, as did chapter 6, before it moves on to consider the Hebrew saints of old. 12 and 13 end with more exhortations.
10.18 reads, “1 8 Where there is forgiveness of these, there is no longer any offering for sin.” This phrase ‘there is no longer any offering for sin’ is important for the section 10.19-36, for it is repeated in 26. What it means is that there is no longer any old covenant means of atonement, because it is about to come to an end. For the Israelite, what would this mean? If the Israelite received atonement through the old covenant and the old covenant is removed, then where is there left any sacrifice for his sins? NOWHERE! The author is speaking to a mixed bag of people here, keep in mind. Some of them are truly God’s elect and will persevere. Others, however, are wavering, turning back to the security of Moses, forsaking the local meetings. The warning he is giving here has been used to prove that “saved” people can lose their salvation. But, since we understand that no one, at this point, had yet fully entered into salvation (not until the atoning process was complete at the parousia), it is hard to imagine that he is talking about that here. What has happened is that we have read back into these verses a Calvinist/Arminianist debate of the seventeenth century instead of an old covenant status of the people of God versus a new covenant status of the people of God. That is, the old covenant people of God were marked by circumcision and obedience to the Torah because God had elected a nation “from all the other nations” to be His ambassadors and bring salvation to the peoples of the world (Isaiah 26.18). Therefore, in a collective sense, the Israelites were atoned for, delivered from bondage in Egypt, and watched over by God, who kept his end of the bargain in spite of their sins. Thus, the old covenant people of God were, in this sense, “saved” people who had been promised all that God had spoken. However, since the writer of Hebrews has been comparing the old covenant with the new, and has found the new “better”, then the salvation offered, the exodus brought about, the house, the tabernacle, the standing and the worship found in the new covenant is “better.” Salvation in the new covenant is better than the salvation of the old covenant. The exodus of the new covenant from the bondage of the Death, the Sin, and the Torah is far better than the exodus of the old covenant. Those who had a standing in the first were about to LOSE that standing if they reject the Messiah who set them apart as a nation. With that, let us read 10.19-3 6:
(ESV – my translation is in bold) Therefore, brothers, since we have confidence for the entering the holy of holies in the blood of Jesus, 20 a fresh and living way that he newly opened (inaugurated) for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us be drawing near with a true heart in full assurance of faith, the hearts having been sprinkled from an evil conscience and the body having been washed with pure water.
We’ll stop here for the moment. One can see that even a good translation like the ESV, there are certain assumptions made that have a bearing on the exegesis of the text. One glaring example is “the body” whereas most translations have “bodies” as if to speak of individual Christians. The body that has been prepared, the body of Christ, was made perfect through suffering. The body of Christ (the church) equally must suffer and be made perfect, and that was what was happening to them as they were giving birth to a new nation. This is not suffering in general, but eschatological sufering. These are the birthpangs of the last days. Further, 10.10 states, “we have been made holy through the body of Christ.” Christians are members of the collective body so that there is only “one body.” Equally, we enter in the blood of Jesus through the veil, the flesh (body) of Christ. It is only the single body of the Lord that is before the Father in the Holy of Holies, not bodies. Bodies were NEVER allowed in the holy of holies, but only one body, the body of the High Priest. This living way means that in order to be in Christ, serving God, one is living, raised from the dead. The body, her
e, then, is the collective body of believers and the imagery of washing the body (the members of Christ) is found in Ephesians 5.25-32: “Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 28 In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because we are members of his body. 31 “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” 32 This mystery is profound, and I am saying that it refers to Christ and the church.” Profound indeed. The true church is seen as cleansed and made holy and as a result, it was ready to be presented to the Father. The same subject matter is here in Hebrews 10. The veil is the flesh of Christ, and we are “in” the blood of Jesus, as members of his body, are we truly not “one flesh” with Christ? One body? A mystery indeed, for although these things be true, it is not something that is revealed to the senses. I cannot look at another Christian and see this reality, but it is a reality nonetheless.
One final note, an “evil conscience” here must refer to the conscience under the Torah which was constantly reminded of his sins through the offerings and sacrifices, performing “dead works” (works that produced no life). We are still “washed” (made ceremonially clean) and still “sprinkled” (another reference to levitical ritual). These “washings” as it were are now spiritually applied whereas under the old covenant they were applied to the flesh (9.15). Moving on….
23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
First, here is another explicit reference to the coming “Day” of the Lord, and it is drawing near. I would think that after a couple thousand years this warning would have lost its force! I want to point out here, though, that the coming together here is in reference to the local gatherings and congregations. The context tells us that. It is in these fellowships that we “stir one another to love and good works…encouraging one another.” Notice the “one anothering” that is taking place here. You can ’t one another each other if you do not gather with each other! Some think, illogically, that fellowship meetings of this sort “ceased” or are no longer necessary for producing Christian fellowship. I would just like to know how one can have fellowship without fellowship. But, that’s another topic we will hit on in chapter 13.
26 For if we go on willfully sinning after receiving the full knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that is about to consume the adversaries.
The “we” here is, as has been throughout in many places, the Jewish audience, the old covenant audience. Some among that audience would hold to the confession of faith and persevere. Others of that audience would not. The “we”, then, should be understood as such. The phrase “after receiving” is an adverbial infinitive of time (meta. to. labei/n). The controlling verb is “sinning”. If one continues to sin AFTER the reception of the full knowledge of the truth, then “there no longer remains a sacrifice for sins, but a fearful expectation of judgment.” Now, let’s keep this in context. “The Day” is drawing near, and we know that “the Day” would be a day of judgment. Equally, it would bring to an end the sacrifices for sins under the old covenant. We have already seen this phrase at work. The reception of the full knowledge of the truth is, in my opinion, the arrival of the Day when he comes and brings salvation to those who waited for him. If, then, the Israelite deliberately sins by spurning “spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace.” What this is saying is that APART FROM CHRIST AND THE NEW COVENANT THERE IS NO LONGER ANY MORE SACRIFICES FOR SINS TO ATONE, AND IF YOU DELIBERATELY RELY ON SUCH A PRACTICE, YOU WILL HAVE ONLY JUDGMENT TO FEAR. The Judgement has wiped out the earthy sanctuary….so how can they sacrifice any more?
28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified (this is covenantal sanctification under the old covenant – Israel was “set apart”), and has outraged the Spirit of grace? 30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.
The quotes here are from, lo and behold, Deuteronomy 32. Note the covenantal language in that chapter. “I am your father, your creator, who BOUGHT YOU” (32.6). 32.35,36 are quoted here in Hebrews. Notice the recipients of the wrath: his people! What people? Israel! In 32.36, “the Lord will judge his people, but will have compassion on his servants”. That is, among his people were servants, the remnant, but not Israel is Israel! Notice 32.43, “rejoice O’ nations with his people, for he will avenge the blood of his servants and MAKE A TONEMENT FOR HIS LAND AND HIS PEOPLE.”
Atonement is made at the same time of judgment. It is judgement for some, but compassion for others!
32 But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, 33 sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. 34 For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. 35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that when you have done the will of God you may receive what is promised.
And when would they receive what was promised? AFTER they endured. That means that they have not yet received what was promised, they had not yet received the full knowledge of the truth, and Hebrews 11.38- ff makes that very plain. Now, WHEN was all of this going to take place?
For, “Yet a little, little while, and the coming one will come and will not delay; 38 but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” 39 But we are not of those who shrink back and are destroyed, bu
t of those who have faith and preserve their souls.
Here is an explicit answer. Only someone steered by traditions can miss the meaning here. Jesus was coming soon and the Day was approaching. Israel, who had been given everything by God, had a choice to make. Receive the full knowledge of the truth by having faith in the hope set before them, and promised to them, or deny the very One that bought them and sanctified them throughout their history. That buying and setting apart by God under the terms of the old covenant was about to be set aside and rendered null and void when it came to claiming the prize. When they came to claim it, it was not there, only fire. When, however, others among Israel who endured by faith and had a hope in the Son of God as the soon to return High Priest, who was setting up a new kingdom and a new covenant, when they came to claim the prize, they were told, “welcome thou good and faithful servant.” These were members of new covenant Israel, appearing before the throne of God in Christ spotless and without wrinkle. God perfected his Son and the Son perfected his body, the church, and by that work a new way has been opened to mankind, a way into heaven itself, before the throne of God in the blood of Jesus, a new and living way of having a standing before God without fear. Hallelujah and Amen.
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Completed a M.A. in Christian Studies and a M.A. in Religion from Whitefield Theological Seminary, Lakeland, Florida (with combined credits in Hebrew exegesis from Reformed Theological Seminary, Orlando, Florida - and in Greek exegesis from Church of God School of Theology, Cleveland, Tennessee). Author of Misplaced Hope, and Exegetical Essays on the Resurrection of the Dead. Also edited A Student's Hebrew Primer for Whitefield Theological Seminary. Samuel M. Frost co-founded Reign of Christ Ministries, and has lectured extensively for over 8 years at Preterist conferences, including the Evangelical Theological Society conference, of which he is currently a student-member. Samuel is ordained, and has functioned as Teaching Pastor at Christ Covenant Church in St. Petersburg, Florida (2002-2005). He helped host the popular debates between Don Preston and Thomas Ice (with Mark Hitchcock) and Don Preston and James B. Jordan. Samuel is widely regarded by many of his peers as being one of the foremost experts on prophecy, apocalypticism, and Preterist theology. He is currently working on a Doctor of Ministry in Theology from Vision International, Ramona, CA. Samuel Frost owns and operates his own business and resides in Florida with his wife Ann Marie, and his children, Janet, Jacob, Hunter, and Olivia.