Specific times for the writing of these Letters is often in dispute. The prevailing evidence with respect to the letters by Peter, Jude, and the writer of Hebrews seem to place them prior to the destruction of the Temple in AD 70. Apparent contrasts between James' and Paul's theology have caused most scholars to place its writing prior to Paul, perhaps around AD 49. Late dates for John's Letters and the book of Revelation are generally thought to be near the end of the first century.

The Letter to the Hebrews demonstrates the superiority of Jesus Christ over angels and over Moses. It affirms His Deity by direct quotes from the Old Testament where the angels were regarded as created beings, but the Son is referred to as,

Moses is given high accolade but is made subordinate to the Son by the statement,

Jesus Christ is here identified as the "High Priest", a term easily understood by those familiar with the Law of Moses. But here He a High Priest, not after the order of Moses’ brother Aaron who died in the wilderness, but after the order of Melchizedek who was,

This argument presents Him as the supreme fulfillment of Israel’s Mediator with God.

The book of Hebrews explains that the Law was a necessary step in God’s Redemptive Plan but its efficacy was only temporal, never eternal.

The Law must be fulfilled with a perfect sacrifice that could be provided only by a perfect human being both in the likeness of man and also in the likeness of God. The book drives home the point that Jesus Christ was such a Being and that this sacrifice was therefore,

There is a continual staccato of warnings to these Hebrews not to neglect the great a salvation being offered or to fall back into an attitude of unbelief. These statements have been troublesome to some Christians who have struggled to reconcile these seemingly conditional texts with Paul’s counterparts that are definitely unconditional. However, this book cites "faith" as the foundation upon which to achieve the promise, recounting a litany of examples of Old Testament men and women of faith who obtained a good testimony in the sight of God. The book ends with the charge to do likewise, for by this means they may also come into the presence of God.

Like the Gospel of John, Hebrews is organized in discourses and may be outlined as follows:

• Jesus, the perfect Deliverer

• Better than angels (Hebrews 1-2)

• Better than Moses (Hebrews 3)

• Better than Joshua and Aaron (Hebrews 4-7)

• Calvary, the perfect Covenant

• Better promises (Hebrews 8)

• Better sanctuary and a better sacrifice (Hebrews 9)

• Better results (Hebrews 10)

• Faith, the perfect way

• Examples of men and women of faith (Hebrews 11)

• The race and results of faith (Hebrews 12)

• The walk of faith (Hebrews 13)

 

This Letter avoids weighty doctrinal concepts like the ones dealt with in Hebrews, instead going directly to some very practical matters of Christian living. It takes up such down-to-earth matters as temptation, personal favoritism, faith versus works, and the dangers of unrestrained speech, pride, and wealth. However, because of the ways that James and Paul treat the relation between faith and works, this Letter has sometimes become the subject of doctrinal controversy.

Its introductory text denotes a strictly Jewish audience but one that has accepted the Sonship of Jesus Christ. As such, it is surely the most "Jewish" document in the New Testament, and except for its clear connection with Christianity, many of its precepts could fit comfortably into an Old Testament setting.

James deals with practical Christianity as evidenced in the following outline:

• The Christian and trials (James 1)

• The Christian and works (James 2)

• The Christian and his Speech (James 3)

• The Christian and moral conduct (James 4)

• The Christian in patience and prayer (James 5)

These three Letters are coupled together topically for two different reasons. Obviously the first two should be linked because they are both written to the same audience. However, though Jude is addressed to a different group of people, the subjects dealt with bear a striking similarity with those discussed in II Peter.

I Peter begins with the promise of an eternal inheritance to those who have been forgiven through the shed blood of Jesus Christ, then turns to the subject of the "pilgrim life" of a Christian and how to live it. A sharp junction occurs in the middle of chapter 4 where the writer suddenly speaks of a "fiery trial" that is to come upon these believers (I Peter 4.12). This trial will in some way involve the devil who he says "walks about like a roaring lion, seeking whom he may devour" (I Peter 5.8).

II Peter continues to develop a theme that is decidedly prophetic and apocalyptic in flavor. Peter sets the stage for this by recollecting that unforgettable experience when he witnessed the "transfiguration" of Jesus Christ. He was favored to behold the majesty of the Lord, for he says,

His letter then turns to predictions of false teachers and prophets who will come in the end-times to deceive many. These people will be presumptuous, self-willed; not afraid to speak evil of those who reside in the heavenly places (II Peter 2). Peter speaks of a time just before the Lord’s return when unbelievers will say,

Jude seems to be written to an entirely different group of people than those addressed by Peter, but its subject is very similar to II Peter. Along with James, Jude has also been the subject of much controversy. The reasons are two-fold.

First is the fact that there is a great deal of duplication between Jude and II Peter, although it is reasonably argued that there could have been a common oral or written source behind both. A Second reason stems from its reference to the apocryphal book of "Enoch" when it quotes,

Notwithstanding these issues, the statements themselves are certainly consistent with other Biblical texts on Apocalyptic subjects.

The following outlines summarize these three Letters:

• I Peter

• The living hope and what goes with it (I Peter 1-2.10)

• The glory of salvation (I Peter 1.3-12)

• The exhortation to be holy (I Peter 1.13-25)

• A royal priesthood (I Peter 2.1-10)

• The pilgrim life (I Peter 2.11-4.11)

• As citizens (I Peter 2.11-17)

• As servants (I Peter 2.18-25)

• As married (I Peter 3.1-7)

• Regarding outsiders and suffering (I Peter 3.8-4.6)

• Regarding other believers and service (I Peter 4.7-11)

• The "fiery trial" and how to bear it (I Peter 4.12-5.11)

• II Peter

• The true "knowledge" in which to grow (II Peter 1)

• The false "teachers" who are to come (II Peter 2)

• The sure promise for the end of the age (II Peter 3)

• Jude

• Apostate teachers (Jude 3-19)

• The promise for those who endure (Jude 20-25)

 

Although there are many similarities between the Gospel of John and these Letters by John, there are also a number of significant differences when they are read within the context of the End Times. Compare them in the following chart.

The three letters may be outlined in the following way:

• I John: Truth versus error

• The light versus the darkness (I John 1.5-2.11)

• The Father versus the world (I John 2.12-17)

• Christ versus the antichrist (I John 2.18-28)

• Good works versus evil works (I John 2.29-3.24)

• the Holy Spirit versus error (I John 4.1-6)

• Love versus pious pretense (I John 4.7-21)

• Those born of God versus others (I John 5.1-21)

• II John

• Walk in love (II John 4-6)

• Watch against error (II John 7-11)

• III John

• Service in truth and love (II John 2-8)

• Evil by pride and strife (II John 9-11)

 

This final book of the Bible is prophetic and has been the subject of a plethora of interpretations, therefore only its content will be summarized here, without editorial beyond the obvious meanings.

• Introduction and letters from Jesus Christ to "Seven Churches" cleansed from their sins by the blood of Jesus Christ (Revelation 1-3).

• Heavenly visions seen by John concerning God’s Throne, "twenty-four Elders", and "four Living Creatures" (Revelation 4).

• The "Lamb" who is the "Lion of the Tribe of Judah" and the "Root of David", is given a seven sealed "Scroll" after it is determined that He alone is found worthy to open it (Revelation 5).

• As the first six of the Seals are opened, John is permitted to behold a dramatic event associated with each of them, the final one apparently involving catastrophic destruction of both the heavens and the earth (Revelation 6).

• Just prior to the opening of the seventh and last Seal, two groups of people are brought "on-stage". The first group are "144,000", numbered and sealed from the Twelve Tribes of Israel. Later a "numberless multitude" coming from a "great tribulation" are given "white robes" signifying that they have been made righteous by the blood of the Lamb (Revelation 7).

• Upon opening the Seventh Seal, there are found apparently nested within, first six "Trumpets" , then seven "Bowls of Wrath" within the seventh Trumpet. These are each described in dramatic prophetic symbology with interludes to elaborate on certain of the principalities involved (Revelation 8-18).

• The scenes come to a stupefying conclusion with the return of Jesus Christ to judge the world (Revelation 19).

• Following this, another interlude of "1000 years" is seen when Satan is "bound", then again released at its conclusion for a final judgement along with the rest of mankind (Revelation 20)

• The final scene is one of a New Heaven and a New Earth in which all things are made new, with no more death and those redeemed living eternally in the presence of God (Revelation 21)

REDEMPTIVE PLAN