First and Second Peter are grouped in what are called the General Epistles, written to the Church at large. The theme of First Peter is the refining and growth potential in our sufferings, 1Pe 1:3, 1Pe 1:6; 1Pe 2:2. This epistle was written to believers scattered by persecution throughout Asia Minor (1 Pe 1:1). The date was circa 64-65 A.D.—the beginning of Nero’s persecutions. First Peter is the best known and loved of these epistles, called by E.J. Goodspeed, “One of the most moving pieces of persecution literature.” This epistle is written to suffering believers, and is styled by Isaac Walton as, “affectionate, loving, lowly, and humble.” This epistle conveys an intense expectation of the Lord’s return as seen in 1Pe 1:5, 1Pe 1:7, 1Pe 1:13, 1Pe 2:12, 1Pe 4:13, 1Pe 4:17, 1Pe 5:1, 1Pe 5:4.
Gene Cunningham - September 7, 2019
AZ 2019 Lesson 4
In the parables of Matthew, Jesus is not addressing faithful/unfaithful believers, but an unbelieving Jewish nation. Matthew 13 Jesus introduces a new state to His Kingdom, namely a mystery state (e.g., "...the kingdom of heaven is like...") In Matt 22:1-14 the parable of the wedding feast depicts the pre-Kingdom preparations (i.e., still the Jewish age) and lunchtime for invitees, not the inaugeration of it that includes the Bridegroom's coming and His wedding to the bride/church with a dinner feast. See pages 22-26 of the Conference Notes. Everyone is "called" or invited, but few are "chosen", because only a few respond with belief (Matt 22:14, 1Pet 5:5, Rom 9-11)
Scripture References: Matthew 13:1-58, 1 Thessalonians 5:1-11, Matthew 22:1-14, Matthew 22:14, 1 Peter 5:5, Psalms 112:1-10, Luke 14:12, Luke 11:38
From Series: "Shedding Ancient Light on the Outer Darkness Controversy"
Summary of the 2019 Arizona Conference 1. The theme running all through Matthew is the presentation of the King, His rejection by Israel, and the justice of the coming judgment. 2. All of the parables/teachings we have studied are consistent in the promise of reward to those who believe and warning of eternal judgment to those who reject their King. In light of this, how significant is the act of Pilate in posting over Jesus’ head the crime for which He was crucified, “This is Jesus the King of the Jews” (Matt. 27:37; Mark 15:26; Luke 23:38; John 19:19)? 3. The term “outer darkness” was well understood by the Jews of Jesus’ time to refer to Gehenna/Hell. 4. Though the Jews assumed a right to enter the kingdom based on their lineage, Jesus makes it abundantly clear that each one “must be born again” by faith in Him. 5. Nowhere in these passages is the focus on the Church, nor are they describing events at the Bema Seat of Christ. 6. Sound biblical interpretation demands that passages be studied in the light of their literal, historical, grammatical, and cultural setting.