Titles by Samuel M. Frost


The Parousia of the Son of Man

Frost takes the reader through a visual tour of the Scriptures concerning the passages of the “presence” of the Lord at the right hand of God in heaven and what it meant then, and what it means now for the believer.



God, As Bill Wilson Understood Him

A theological look at the book, Alcoholics Anonymous, edited by its co-founder, Bill Wilson, which launched the largest recovery movement in America and worldwide. This is not an attack piece, but a sympathetic understanding of where Wilson and early A.A. pioneers got many of their ideas.


The book of Daniel has a reputation of being difficult and sometimes inscrutable. Sam Frost writes a concise, easily-read meditation on the text that incorporates scholarship without being complex, and brings a contagious passion for the spiritual lessons beyond the prophecies. He will challenge your assumptions to see the unity of Daniel’s message in a way you may not have considered before. This book is solidly written, informed and scholarly, yet not too academic. It’s very readable for any serious Bible student” – Brian Godawa,  award-winning Hollywood screenwriter (To End All Wars, The Visitation), and best selling author.

Frost offers a new, fresh translation from the Hebrew/Aramaic texts of Daniel as well as challenging Evangelical interpretations by utilizing creative reconstructions drawn from historical and present scholars. This book is no longer available on Kindle. It is being published in a hard edition by McGahan Publishing House (Tullahoma, TN). It’s new release date is September, 2021.

“For several years, Sam Frost was the academic voice of so-called full preterism. He wrote numerous books, articles, and blog posts in support of it, gave lectures defending it, and responded in print to those who were critical of it. By God’s grace, his eyes have been opened to the truly unbiblical nature of this novel doctrine, and he has rightly renounced it. In this work, Frost provides a point-by-point account of his theological journey. In the last several years, we have witnessed several prominent full preterists renounce this heresy and embrace Christianity. May our Lord and Savior Jesus Christ use Frost’s work to open the eyes of many, many more.”
Keith L. Mathison, Professor of Systematic Theology at Reformation Bible College in Sanford, Fl.

“I’m glad there’s a debate taking place over the subject of Bible prophecy. It’s been needed for a long time. There is a tendency, however, among some people who change prophetic views to swing the pendulum too far. They are so disenchanted with what they once believed that they believe it’s necessary to reject everything that system taught. Preterism is gaining a foothold among scholars and laypeople, but some are getting worried that some adherents are taking it to unbiblical extremes. Sam Frost went there and back. His book, Why I Left Full Preterism, is a great starting point in understanding the inherent dangers of a Full Preterist position.”
Gary DeMar, President of American Vision

This work is the bane of Full Preterists everywhere. As a former teacher, leader, and nationwide conference speaker in that persuasion, those still entrenched in it know who Samuel M. Frost is, and they know the damage this book has done. Acclaimed researcher and scholar Kenneth L. Gentry, Th.D., writes the Foreword. This can be purchased here. The American Vision Kindle publication can be found here.

Samuel M. Frost wrote two books well received within the Full (“Hyper”) Preterist community. Misplaced Hope (Bi-Millennial Publications, 2002, 2nd Ed., 2004) was hailed by Max King (and published by his son, Tim King), whose work, The Cross and the Parousia of Christ (1987, Warren, Ohio), was highlighted by R.C. Sproul’s book, The Last Days According to Jesus (Baker Books, 1998). King’s book is regarded as the foundation of Full Preterism today. Frost also wrote, Exegetical Essays on the Resurrection (2007 TruthVoice, 2nd Ed., 2010, JaDon Publications), which is still popular among Full Preterists and endorsed by one of the main teachers of Full Preterism, Don K. Preston, as a “must read” (see here. Frost is frequently cited in many of Preston’s books as well); Frost also co-authored, House Divided: A Reformed Response to When Shall These Things Be? (Vision, 2009).

Frost has also been cited in these books where his work was noticed among those who opposed Full Preterism while he operated as one the main teachers with Ed Stevens, Jr., Don K. Preston, John Noe, Michael Miano, Alan Bondar, Tim King, Max King and Dave Curtis.

Lance Conley has also put out a massive work dealing with the Hyper Preterist movement, of which he also is a former adherent. I was asked to write the Foreword. This can be purchased online here

There are two other books written by Ex Full Preterists, Roderick Edwards and Brock Hollett:

About Preterism: The End is Past by [Roderick Edwards]


By Samuel M. Frost, Th.M.

Today, June 19th, is called, “Juneteenth Day.”  This goes way back to 1865 in Texas.  The Emancipation Proclamation went into effect January 1st, 1863.  But, Afro-Americans in Texas had not been “officially” told about such a Proclamation.  It is known that many Blacks in Texas “knew” of Lincoln’s writ, and there appears to be evidence of suppression of this news, also.  Remember, there was no electricity, and many Texans wanted no part in Lincoln’s crusade.

The Civil War (April, 1861-May 1865) was over, but General Gordon Granger circulated the now famous “General Orders #3”, which stated that “slaves were free”.  From 1866 onwards, June 19th became a day of celebration, and of sad memorializing.  The Biden Administration has, as of the other day, effectively made it a “National Holiday” – which means for many, “I don’t have to go to work”.

The day, as stated, was already celebrated, and I have heard of it before through my studies of Afro-American history.  What’s happening with it today, however, does not reflect the roots of celebration and prayer to God that it originally had among united-in-vision Black Americans and White Americans. Something I’d like to see recovered.

One book that captures the tension among Black slaves together with White empathizers against “slavocrats” is, Let My People Go: The Story of the Underground Railroad and the Growth of the Abolition Movement, (Henrietta Buckmaster.  1992 [orig. 1941].  University of South Carolina Press).  Retelling the night before January 1st, 1863, New Years Eve, is one passage I will remember forever (pp. 301-305), and read to my son the other night (soon to be Political Science grad).  Churches filled with White and Black souls prayed and sang into the night, until the clock tower bells struck midnight.  Tears flowed together.  Knees kneeled together.  Nothing is worth having, if it’s not worth fighting for.  What is worth fighting for is measured by the degree of sacrifice that has to be made.  In this case it was freedomFreedom to speak, think, and proclaim as one wished, and according to conscience.  Not so in Texas.  Buckmaster related that in Georgia a White man was hanged for supporting Abolitionists (p. 282).  The year of 1860, when Lincoln became President, “Slaves and whites were arrested, beaten, and hanged together from Texas to Virginia” (p. 278).

Even though the Proclamation of Lincoln was hailed as a victory, James Weldon Johnson lamented that Frederick Douglas died (1895) a “disappointed man.  He had lived to see many of his highest hopes for his race fall to the ground” (James Weldon Johnson, Black Manhattan.  New York. 1930. Page 56).  Today, we live somewhat in a different climate.  Even though the idea of “biological races” is relatively new (see, The Stony Road We Trod: African American Biblical Interpretation: Cain Hope Felder, Ed. Fortress Press. 1991. Pp. 127-ff.; Cornel West, Prophetic Fragments: Illumination of the Crisis in American Religion & Culture. Eerdmans. 1988.  Pp. 97-ff.), and largely developed from a secular, scientism (Linnaeus; Darwin; see also Darwin’s Plantation: Evolution’s Racist Roots, Ken Ham and A. Charles Ware. Master Books. 2009), racism has become radically politicized between the so-called Left and Right.  Gone are the plantations, Jim Crow laws, segregated schools, and the like.  True, we are living within the era of a mere generation ago that saw the passage of the Civil Rights Act of 1964, which, for the Black American is recent history, and my mother remembers traveling to the South from Indiana as a twenty-something year old in shock of seeing “Whites Only” signs in windows (in Indiana, segregation was felt, not spelt), my generation was born in the seventies.  We grew up together, played together, and snuck out Richard Pryor records together (Pryor would probably be banned today if he performed).  There was “we” and “together.”

I hear something profound in the words of Jesus when he said, “unless you believe like children, you will not enter the kingdom of heaven” (Mt 18.3).  The key to understanding this statement is to be mature as an adult, but convinced as a child is when it comes to faith.  It applies to a lot of concerns.  Concerning “race”, when all that “other stuff” – what I call, “noise”, creeps into the mind about “those people”, think like a child, like “we” and “together”.  Today, however, these words cut both ways (and even this is not something new).  I do not need to quote citations that are tantamount to demonizing White folks simply on the basis of their color of skin, or culture.  I can.  My library is fairly large.  Lionel Lokos powerfully wrote, “As carefully as I can, I haltingly walk a racial tightrope that seems to get thinner and more fragile every year.”  As for the Left and the Right, “I consider the obsequious condescension of the former every bit as degrading as the blatant bigotry of the latter” (Lionel Lokos, House Divided: The Life and Legacy of Martin Luther King.  Arlington House.  1968. Page 11).  That pretty much sums it up for me.  Celebrate “Juneteenth”.  Celebrate it along with and “together” with “we” in mind.  I plan on attending a “festival” for a couple of hours along with other human beings, and hear opinions that may or may not inspire me.  Don’t know unless I go.