Stephen Jones — Christologie
b2 — The Restoration of All Things
Jezus als Rechter en Hersteller (koninklijk ambt)
Jones opent het boek met een herinterpretatie van Jezus’ rechtersambt: oordeel is niet vernietiging maar herstel.
“Jesus is indeed coming to judge the world, for all judgment has been committed to Him (John 5:27). But judgment is not synonymous with condemnation. The Greek word for judgment is also the word for discernment.” — Jones, The Restoration of All Things, Ch. 1
“The purpose of the law is to correct the sinner and restore the lawful order. And so, the divine judgments that are coming upon the earth are meant to restore all things, not to destroy all things.” — Jones, The Restoration of All Things, Ch. 1
Jones bespreekt Acts 3:21 als grondtekst:
“Acts 3:20 and 21 says… ‘whom the heavens must receive until the times of the restitution [“restoration”—NASB] of all things, which God hath spoken by the mouth of all his holy prophets since the world began.‘” — geciteerd in Jones, The Restoration of All Things, Ch. 1
Interpretatie: Christus’ wederkomst is bij Jones niet primair strafexecutie maar voltooiing van het herstelplan: de rechter die de rechtmatige orde herstelt. Dit is het koninklijk ambt in herstellende, niet punitieve, zin.
God verzoent de wereld in Christus (2 Kor. 5)
Jones citeert 2 Kor. 5:18-20 als kernpassage voor Christus’ verzoeningswerk:
“18 And all things are of God, who has reconciled US to himself by Jesus Christ and has given to US the ministry of reconciliation; 19 to wit, that God was in Christ reconciling THE WORLD unto Himself, not imputing THEIR trespasses unto THEM; and has committed unto US the word of reconciliation.” — 2 Kor. 5:18-19, geciteerd in Jones, The Restoration of All Things, Ch. 1
Jones onderstreept de niet-imputatie van overtredingen aan de wereld:
“We are to tell the world that God is ‘not imputing their trespasses unto them.‘” — Jones, The Restoration of All Things, Ch. 1
Interpretatie: Jones ziet Christus’ verzoening als objectief en universeel van aard: God heeft in Christus de wereld met zichzelf verzoend. De gelovige is ambassadeur die de wereld uitnodigt dit te aanvaarden, niet brenger van een exclusief aanbod.
Universeel gezag — “Elk knie zal buigen” (Phil. 2:10-11)
Jones behandelt Fil. 2:10-11 als uitdrukking van een onomkeerbare goddelijke gelofte:
“Phil. 2:10, 11… ‘that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, 11 and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father.‘” — geciteerd in Jones, The Restoration of All Things, Ch. 4
Jones verbindt dit met Jes. 45:23-25 als formele goddelijke eed:
“Here God swears that every knee will bow and every tongue swear allegiance to Him.” — Jones, The Restoration of All Things, Ch. 4
Over de belijdenis als werk van de Heilige Geest:
“In 1 Cor. 12:3 Paul says, ‘no one can say “Jesus is Lord” except by the Holy Spirit.’ So let no one say that their confession was apart from the moving of the Holy Spirit.” — Jones, The Restoration of All Things, Ch. 4
Over 1 Tim. 4:10 — Christus als Zaligmaker van allen:
“He did NOT say that God is the Savior of all men—whoops! I mean all believers… Paul uses this term [‘especially’] again in Phil. 4:22… In the same way, He is the Savior of all men, especially believers. There is a special salvation for believers, but He will save all men.” — Jones, The Restoration of All Things, Ch. 4
Interpretatie: Jones’ christologie van universeel gezag rust op een goddelijke eed (Jes. 45), niet op menselijke wilsbesluiten. Christus’ universele heerschappij wordt bevestigd doordat zelfs de eindbellijdenis door de Geest geschiedt.
Tweede Adam — Christus keert Adams daad om (1 Kor. 15:22)
Jones werkt 1 Kor. 15:22 uit als fundering voor universele verlossing:
“22 For as in Adam all die, so also in Christ all shall be made alive. 23 But each in his own order [tagma, ‘squadron’].” — 1 Kor. 15:22-23, geciteerd in Jones, The Restoration of All Things, Ch. 5
Jones legt de symmetrie uit:
“Even as Adam’s sin brought death to ALL men and subjected the entire creation to vanity (Rom. 8:20), so also Christ’s righteousness brought life to ALL men and set the entire creation free.” — Jones, The Restoration of All Things, Ch. 5
Over de onwillekeurige imputatie en haar gevolgen:
“Creation was subjected to vanity not willingly, that is, apart from its own will or choice or decision. It was adversely affected through Adam’s sin, not for any sin of its own… Just as Adam’s sin resulted in every man’s death, so also Christ’s righteous act resulted in every man being given life in the end.” — Jones, The Restoration of All Things, Ch. 5
Jones onderscheidt feit en timing:
“Jesus established the FACT of universal reconciliation, but the TIMING is determined by our will and actions.” — Jones, The Restoration of All Things, Ch. 5
Over de omvang van Christus’ verlossing:
“1 John 2:2 says, ‘and He Himself is the propitiation [covering] for our sins; and not for ours only, but also for those of the whole world.‘” — geciteerd in Jones, The Restoration of All Things, Ch. 5
Jones vergelijkt Adams verkoopscenario (Matt. 18:25):
“When Adam was ‘sold’ into bondage, his children were sold also, along with his entire estate (‘creation’). Thus, Jesus came to redeem that which He had owned but which later had been sold according to the divine law.” — Jones, The Restoration of All Things, Ch. 5
Interpretatie: Jones’ Tweede Adam-leer is consequent symmetrisch: als Adams imputatie universeel was in bereik, dan is Christus’ rechtvaardigheid dat ook. De timing verschilt per individu, maar het feit van de verlossing is universeel. [SPANNING met b1: in b1 lag nadruk op juridische ratio; in b2 op kosmische symmetrie van twee hoofden.]
Incarnatie als juridisch fundament van het losserrecht (Ch.7)
Jones werkt de incarnatieleer uit vanuit het concept losserrecht:
“You can purchase anything, but you can redeem only that which you once owned.” — Jones, The Restoration of All Things, Ch. 7
Over de incarnatie als voorwaarde voor het recht:
“Our primary concern here is the fact that He came as a flesh-and-blood ‘Son of Man,’ in order to ensure His redemption right as a near kinsman to Adam. The law says that He had the legal right to redeem all mankind back to Adam, along with the entire estate that Adam lost.” — Jones, The Restoration of All Things, Ch. 7
Jones citeert Hebr. 2:14-16:
“14 Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil… Verse 16 says further that He came more specifically as a descendant of Abraham.” — Heb. 2:14-16, geciteerd in Jones, The Restoration of All Things, Ch. 7
Over het recht tegenover de slaafhouder:
“If a kinsman comes with a sufficient amount of money to pay the remaining portion of the debt note, the slave-master has no choice in the matter. The kinsman’s redemption right takes precedence over the slave-master’s desire to keep the slave in his possession.” — Jones, The Restoration of All Things, Ch. 7
Over Christus’ middelen en wil:
“Jesus therefore had the MEANS to redeem all of creation, and as a near Kinsman, he also had the lawful RIGHT of redemption.” — Jones, The Restoration of All Things, Ch. 7
Over de jubeljaar-genade als sluitstuk:
“Lev. 25:54 says, ‘Even if he is not redeemed by those means, he shall still go out in the year of Jubilee, both he and his sons with him.‘” — geciteerd in Jones, The Restoration of All Things, Ch. 7
Interpretatie: Jones’ incarnatieleer in b2 bouwt voort op b1 maar voegt toe: de dood heeft juridisch geen keuze wanneer de naaste verwant losst. De jubeljaarwet (niet de wil van de slaafhouder) is het uiteindelijke christologische garantie. [Zie ook b1 Ch.7 — vergelijkbare thema’s, hier meer uitgewerkt.]
Dominion Mandate en Christus als kosmische Hersteller (Ch.8)
Jones verbindt het Dominion Mandate van Adam met Christus’ universele gezag:
“The Dominion Mandate—the right to rule the earth that was passed down from Adam to succeeding generations. This Dominion Mandate ended with Jesus Christ, under whose feet were put all things.” — Jones, The Restoration of All Things, Ch. 8
Over Jes. 54:5 als brede christologische claim:
“Isaiah 54:5 says that the Redeemer of Israel is ‘the God of the whole earth.‘” — geciteerd in Jones, The Restoration of All Things, Ch. 8
Over Kol. 1:16-20 als christologische grondpassage:
“16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions—all things have been created by Him and for Him… 20 and through Him to reconcile all things to Himself, having made peace through the blood of His cross.” — Kol. 1:16-20, geciteerd in Jones, The Restoration of All Things, Ch. 8
Jones’ conclusie over het herstelplan:
“It was all created FOR HIM, and because He redeemed all that was lost in Adam, all things will indeed be given to Him in the end. That is the astounding plan of God for the earth.” — Jones, The Restoration of All Things, Ch. 8
Over Rev. 5:13 als eschatologische bevestiging:
“13 And every thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, ‘To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.‘” — Openb. 5:13, geciteerd in Jones, The Restoration of All Things, Ch. 8
Interpretatie: Jones verbindt schepping (Kol. 1:16), verlossing (v.20) en eschatologisch herstel (Rev. 5:13) als één christologisch traject. Christus is als Laatste Adam niet slechts Verlosser van zielen, maar Hersteller van het totale Dominion Mandate van de schepping.