8 J. Kenneth Grider, A Wesleyan-Holiness Theology, Kansas City: Beacon Hill of Kansas City, 1994, p. 330. Ref. John Miley, The Atonement in Christ, New York: Hunt and Eaton, 1889, pp. 167ff.
9 Ibid., p. 331.
10 Arndt and Gingrich, op. cit., p. 838.
11 Marvin R. Vincent, Word Studies in the New Testament, Peabody, Mass.: Hendrickson, III:59, 60.
12 H. Orton Wiley, The Epistle to The Hebews, Kansas City: Beacon Hill, 1984, pp. 277, 78.
13 Adam Clarke, Clarke's Commentary, New York: Abingdon, n.d., VI:338.
14 Arndt and Gingrich, op. cit., p. 43.
15 A. A. Hodge, Outline of Theology, Grand Rapids: Zondervan, 1879, p. 409.
16 Arndt and Gingrich, op. cit., p. 644.
17 H. Orton Wiley and Paul T. Culbertson, Introduction to Christian Theology, Kansas City: Beacon Hill, 1946, p. 230.
18 George R. Brunk I, Rightly Dividing The Scriptures, Harrisonburg, Va.: Sword and Trumpet, 1992, p. 49.
19 Arndt, op. cit., p. 878.
20 James Strong, Strong's Exhaustive Concordance of the Bible, Greek Dictionary of the New Testament, New York: Abingdon Press, 1890, p. 77.
21 Webster's Ninth New Collegiate Dictionary.
22 John C. Wenger, Introduction to Theology, Scottdale, Penn.: Herald Press, 1954, p. 284.
23 Many think the term grace means free gift. But since Scriptures speak of the "free gift" and "grace" in the same passages, these terms represent different concepts.
24 Joseph Henry Thayer, A Greek-English Lexicon of the New Testament, Grand Rapids: Baker Book House, 1977, p. 405.
25 Arndt and Gingrich, op. cit., p. 512.
26 J. C. Wenger, The Way to a New Life, Scottdale, Penn.: Herald Press, 1977, p. 22.
27 Wenger, Introduction to Theology, op. cit., p. 274.
28 Walter A. Elwell, Editor, Baker Encyclopedia of the Bible, Grand Rapids: Baker Book House, 1988, I:761.
29 For a more complete treatment of Scripture, see the author's book, The Authority of Scripture.
30 The reader should recognize that the common sense principle does not mean accepting figurative language literally.
31 Introduction to Theology, pp. 299, 300
32 Daniel 9:26 describes a prince that "shall destroy the city and the sanctuary." This refers to the destruction of Jerusalem by the Romans in A.D. 70. The next verse begins, "And he shall confirm the covenant." Apparently there is a time interval between these two verses, although the wording does not make it evident. Many prophecies of earlier and later events appear next to one another, without an obvious separation. The prince of verse 26 is not the same person who makes the covenant in verse 27.
33 In the Old Testament, Daniel spoke of "a time of troubles, such as never was since there was a nation even to that time" (Daniel 12:1 ASV), and Jeremiah spoke of "the time of Jacob's trouble" (Jeremiah 30:7). Both of these state that God's people will not go through this. "At that time thy people shall be delivered, every one that shall be found written in the book" (Daniel 12:1), "but he shall be saved out of it" (Jeremiah 30:7). This "time of trouble" may be the tribulation period or come at the end of the tribulation period and be the events related to Revelation 19.
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The above is Footnotes of Redemption Realized Through Christ, by Leland M. Haines. Copyright 1996 by Leland M. Haines, Northville, MI 48167-2053
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