The Systematic Theology of Dr. Stephen E. Jones
Synthetic article based on Creation’s Jubilee (Het Jubeljaar van de Schepping), Dr. Stephen E. Jones. All citations are drawn exclusively from this work (Dutch translation by Remmer Remmers, Berea-Studies, 2010).
Introduction: Jones and His Theological Position
Dr. Stephen E. Jones is an American Bible teacher associated with God’s Kingdom Ministries. His work Creation’s Jubilee (Het Jubeljaar van de Schepping in Dutch, originally published in multiple editions; 5th ed. 2000) is dedicated to “those who are called by the ministry of reconciliation, as Ambassadors of Christ, to tell the world the good news about the Restoration of All Things” [b1, dedication].
Jones represents a theology that departs from Western orthodoxy on several significant points. His central thesis is apokatastasis panton — the Restoration of All Things — as the eschatological goal of God’s sovereign plan. He grounds this thesis not in sentimental optimism but in rigorous exegesis of the divine law, the typological structure of the Bible, and the logic of God’s justice. Jones explicitly positions himself in the line of the Alexandrian fathers Clement and Origen, and appeals to Gregory of Nyssa as his most important early-church ally.
His theology is held together structurally by two principles: the Hebrew hermeneutical method (as opposed to the Greek-allegorical) and the law of the Jubilee as the most fundamental law of creation. Both principles run as red threads through all 13 theological disciplines.
I. Prolegomena — Method and Presuppositions
The Hebrew Hermeneutic
Jones’ theology begins with a methodological choice. The early Christian church underwent a fateful shift in its first centuries: from the Hebrew-spiritual to the Greek-allegorical method of biblical interpretation:
“This had not so much influence on the whole Scripture, but more on the interpretation of Scripture, or rather their method of interpreting, which almost imperceptibly shifted from spiritual to allegorical. At that time, this shift was designed to win the Greeks by explaining Scripture on their own level. But in doing so they lost something in the translation.” [b1, chapter 1]
Jones advocates a return to the apostolic method:
“I think we need to let go of the Greek need to present everything allegorically, and that we need to go back to the thoughts, words, and intention of the Hebrew prophets, as interpreted by the writers of the New Testament, who were all Hebrew, with the exception of Luke.” [b1, chapter 1]
The crucial distinction: the Greek approach made the historical rootedness of the Bible irrelevant (a story had value as long as it carried allegorical meaning); the Hebrew approach saw the historical reality as the very carrier of prophetic meaning:
“The most important difference between the Greek and Hebrew view is that the Greeks did not see the point of the fact that the Biblical narratives were rooted in history. They were satisfied as long as the stories had an allegorical meaning. The Hebrew view recognized that all things were rooted in history, but also recognized that history had a meaning and often set a pattern for future prophetic fulfillment.” [b1, chapter 1]
Historical Allegories
Jones describes his own method as reading “historical allegories”: Biblical narratives are simultaneously historically real and prophetic-typological. Hagar and Sarah were real people and allegories of the Old and New Covenant [b1, chapter 1]. This method distinguishes him from both the purely literal and the purely allegorical readings.
The Law as Hermeneutical Key
The divine law (Torah) functions as the primary interpretive framework for all of Scripture:
“He illuminates everything from the divine law revealed by God to Moses and fulfilled by Christ. The principles of the law run as a red thread throughout the book.” [b1, translator’s note]
Three Levels of Scriptural Interpretation
Jones systematically distinguishes three levels of fulfillment for prophetic texts:
- Individual/personal — fulfillment in the believer
- Corporate/ecclesiastical — fulfillment in the Kingdom of God
- Creation level — cosmic fulfillment (Restoration of All Things)
“The feast days of Israel are prophetic on three levels. Level One is the individual and personal level. At this level, Passover is fulfilled in us through justification by the blood of the Lamb.” [b1, chapter 6]
Epistemological Starting Point
Jones formulates an epistemological principle: true knowledge of God begins with recognition of God’s sovereignty:
“True knowledge of God begins with acknowledging His sovereignty. The more we know Him, the more sovereign He seems. If we know Him less well, man seems more sovereign.” [b1, chapter 11]
II. Bibliology — Scripture and Interpretation
Scripture as Touchstone
Jones employs an implicit sola scriptura principle. He explicitly invites the reader to test everything against the Bible (Acts 17:11) and rejects tradition as a normative source [b1, translator’s note].
Linguistic Exegesis as Instrument
Jones repeatedly demonstrates the necessity of returning to the original languages. On the word chilia (‘thousand’) in Revelation 20:
“Chilia is an adjective and grammar requires that it agree with the noun (years) to which it refers.” [b1, chapter 1]
On the Hebrew khawtaw (‘sin’):
“The Hebrew word for ‘sin’ is khawtaw. It is translated as ‘sin’ in more than 400 Bible passages. But the word literally means ‘to miss the mark’ or ‘to fail to achieve a goal’. In a moral sense, the goal or standard is the divine Law (1 John 3:4).” [b1, chapter 13]
On the Greek theion (‘sulfur/brimstone’):
“The sulfur is brimstone… The original Greek word for brimstone, or ‘sulfur’, is theion. Which is derived from theo, which is the same word usually translated as ‘God’.” [b1, chapter 3]
Critique of Translations
No single translation is authoritative for Jones; the original (Hebrew/Greek) is the norm. Where the NBV (Dutch Bible) imposes its own interpretations, Jones returns to the Statenvertaling (Dutch Authorized Version) or the NBG ‘51 [b1, translator’s note].
III. Theology Proper — Character and Purpose of God
Justice as Corrective, Not Retributive
Jones’ view of God centers on the thesis that God’s justice is fundamentally corrective in nature — not retributive:
“The ‘fire’ is the divine law. It is not torment or punishment; it is righteousness. God’s judgments have a corrective nature. With God there is no endless punishment without grace. Judgment always ends in grace, for this is the law of the Jubilee.” [b1, chapter 3]
The “Sun of Righteousness” from Malachi 3:20 is for Jones not an image of retribution but of healing: “healing in its wings” [b1, chapter 2].
Judgments Are Aionian, Not Eternal
Jones makes a philological argument: the Greek aionios does not mean ‘eternal’ in an absolute sense, but ‘age-bound’:
“The law of God requires the restoration of all things (Acts 3:21). God’s divine judgments are not eternal, as man defines eternal. They are aionian, as the Greek text tells us. They belong only to an eon (aion), that is, an age.” [b1, chapter 3]
God’s Sovereignty and Grace
Grace is for Jones a gift from a sovereign God, and therefore irresistible:
“Grace is a gift from a sovereign God. This is why grace is irresistible, because it did not originate from human beings. Nor does it rest in the flesh or the will of man.” [b1, chapter 8]
Jones criticizes Calvinism not for its doctrine of sovereignty but for its inconsistent application. A sovereign God who collectively imputes Adam’s sin is morally obligated to collectively restore through Christ:
“Calvin thought that God had only predestined individuals to be saved and that He had chosen the rest of mankind to be condemned. He was inconsistent in that he affirmed God’s sovereignty and that God bestows grace, but he taught this in a way that portrayed God as an unjust tyrant.” [b1, chapter 8]
God’s Goal: “All in All”
The eschatological ultimate goal of God’s plan is universal unity:
“The purpose of God’s judgment is to restore and refine these metals so that God can even bring His enemies into His treasury, whereby death will be abolished and He will be all in all.” [b1, chapter 10]
Jones grounds this in 1 Corinthians 15:28 — “that God may be all in all.”
IV. Trinitarian Theology — Economic Trinity via Three Ages
Jones does not treat the Trinity as a separate doctrine but as a salvation-historical structure. The three Israeli harvest festivals (Passover, Pentecost, Tabernacles) correspond to three stages of God’s work:
“The Passover Age lasted from Moses to Christ, reflecting the first level of anointing, where the Kingdom of God was worked on a relatively small scale in the House of Israel. With the Pentecost day in Acts 2 the Pentecost Age began with a greater revelation of the power of the Holy Spirit… But even Paul confessed three times that this was only an EARNEST of the Spirit, a foretaste of something better to come. He looked forward to a Tabernacles Age in which the FULLNESS of the Spirit would be poured out.” [b1]
Progressive Indwelling of the Holy Spirit
The three ages correspond to three stages of the Spirit’s indwelling:
- Passover Age: the Spirit with the people
- Pentecost Age: the Spirit in the people (as earnest/deposit)
- Tabernacles Age: the Spirit in his fullness in all people
Relationship of Father and Son in Eschatology
Jones cites 1 Corinthians 15:24–28 as the key text for the ultimate relationship of Father and Son:
“Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power… When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” [b1, chapter 5]
The Son’s reign is teleologically determined: it ends when its purpose is achieved — the transfer of the Kingdom to the Father:
“Jesus will NOT reign forever as the Son. He will only reign until He has put the entire earth under His feet.” [b1]
V. Angelology — Satan and Spiritual Beings
Satan Created by God
Jones rejects the fallen-angel theory as the primary explanation for Satan’s origin:
“It seems to me that the theory of the fallen angels creates more problems than it solves.” [b1]
Instead, he defends God’s sovereignty over Satan: whatever Satan’s precise nature, he was created by God [b1]. An autonomous Satan who truly rebels would compromise God’s sovereignty.
Ezekiel 28 Concerns Adam, Not Satan
Jones opposes the common exegesis of Ezekiel 28 as referring to Satan. The “anointed cherub” in that passage is Adam:
“God had also given Adam dominion over the whole earth — hence he was the ‘anointed, covering cherub’.” [b1]
Satan Acts Only With God’s Permission
Satan is for Jones not an independent power but an instrument in God’s hand:
“Job wrote the evil to God — NOT to Satan — and yet he did NOT sin thereby. Satan was only God’s instrument to judge or test, he was not an independent god operating outside God’s control.” [b1]
Satan Reconciled but Not Justified
Jones makes a crucial distinction: Satan will be reconciled (Colossians 1:20 speaks of “all things” in heaven and earth), but will not be justified or saved. The blood of Jesus is never applied to Satan [b1, chapter 12]. Satan’s reconciliation follows a different path than that of humanity.
VI. Cosmology — Theodicy and the Jubilee
The Jubilee as the Most Fundamental Law of Creation
The law of the Jubilee is for Jones not merely an ancient Israelite social institution, but the most fundamental law of the universe:
“Even with Jesus Christ as the central Person in all of history, the law of the Jubilee is the most fundamental law of all creation. The law of the Jubilee is the basis for forgiveness and grace. It is the institution and purpose of the law itself.” [b1, chapter 7]
God’s Legal Liability
Using three laws from the Torah (the ox in the pit, the parapet on the roof, the grazing in another’s field), Jones argues that God legally made Himself liable for the fall of creation:
“God dug the first pit, for He created an opportunity for Adam to sin. God did not cover this pit, for He created Adam with the ability to sin and created the tree of knowledge which He placed within Adam’s reach… This made God legally liable under His own law and created a ‘tension’ that demanded a solution.” [b1, chapter 13]
The Tension in Creation as “Temporary Injustice”
This legal argument leads to the recognition that God’s subjection of creation to futility (Rom. 8:20) is a deliberately instituted “temporary injustice”:
“We do not hesitate to call God’s manner an act of ‘temporary injustice’. It is the direct cause of the tension in the history of creation.” [b1, chapter 13]
As dissonance in music demands resolution to a chord, the theological tension demands a universal solution:
“Universal reconciliation is God’s definitive solution for the tension in creation as a result of the ‘temporary injustice’ that He Himself instituted.” [b1, chapter 13]
VII. Anthropology — Humanity as God’s Dwelling Place
Adam as Type of Christ
The Adam-Christ parallel (Rom. 5; 1 Cor. 15) is the structuring principle of Jones’ anthropology. What Adam universally caused (death/mortality), Christ universally reverses:
“Verse 22: It is clear that all humanity (all) dies in Adam — without exception. In the same way, everyone (all) will be made alive in Christ — without exception. ‘All’ is comparable in both cases.” [b1, chapter 5]
Mortality, Not a Sinful Nature
Jones’ most distinctive anthropological thesis: original sin gives humanity mortality, not a sinful nature. This is his correction of Augustine and Jerome:
“Man has not inherited a sinful nature from Adam. He has only inherited the liability for Adam’s sin. The reason we are mortal is because we are liable for the sin that Adam committed.” [b1, chapter 9]
The causal sequence is inverted compared to the traditional doctrine of original sin:
“We are not mortal because we sin. We sin because we are mortal.” [b1, chapter 9]
Humanity as God’s Property and Dwelling
Human dignity is grounded in God’s ownership: humanity is God’s land, His inheritance, His temple:
“Adam is formed from dust, from earth (Genesis 2:7). Man is part of God’s creation and land inheritance. It was God’s intention to build a house for Himself on earth, and this house is man.” [b1, chapter 7]
This property can be temporarily sold (sin) but never permanently alienated — it always returns in the Jubilee:
“In other words, no one can be such a great sinner that he cannot be freed in the Jubilee.” [b1, chapter 7]
VIII. Hamartiology — Sin, Debt, and Restoration
Sin as “Missing the Mark”
Jones defines sin etymologically as failing to achieve a goal:
“The Hebrew word for ‘sin’ is khawtaw… the word literally means ‘to miss the mark’ or ‘to fail to achieve a goal’. In a moral sense the goal or standard is the divine Law (1 John 3:4). Every transgression of the law is ‘sin’, because the law is the standard for God’s righteousness.” [b1, chapter 13]
Debt as a Legal-Financial Concept
Sin is for Jones not primarily an emotional state but a legal reality. The Biblical legal system does not prescribe imprisonment but restitution:
“The law of God condemns no one to prison, but the punishment consists of repaying the debt.” [b1, chapter 7]
The maximum punishment is death — not eternal torment:
“Paul says in Romans 6:23: ‘The wages of sin is death.’ Everyone who studies the divine law will see that death is the highest and worst punishment that can be given.” [b1, chapter 2]
Two Kinds of Sin and Two Kinds of Death
Jones distinguishes Adam’s sin (first death: mortality) from the individual sins of people (second death: lake of fire):
“The punishment for Adam’s sin is the first death; God’s judgment, legal restoration and discipline for our own sins is the second death.” [b1, chapter 9]
The Jubilee as Cancellation of All Debt
The law of the Jubilee sets an absolute limit on sin-debt:
“The law of the Jubilee demands an end of all liability for sin (debt) at a certain point in the future. The law of the Jubilee demands that all debts be lifted at the end of the last age.” [b1, chapter 7]
IX. Christology — Christ as Jubilee Redeemer
Christ as the Second Adam
The incarnation mirrors Adam’s fall. The parallel structure of “all in Adam”/“all in Christ” (1 Cor. 15:22; Rom. 5:18–19) is the logical heart of Jones’ universalism:
“If Adam’s sin affected all people and the righteous act of Jesus only some people, then Jesus can hardly be compared to Adam. Of course the power of Adam is not greater than that of Jesus.” [b1, chapter 5]
Christ as Nearest Kinsman — the Law of Redemption
The incarnation has a legal necessity: only a nearest kinsman has the right to redeem:
“Jesus came to earth to redeem, to buy back His people (Luke 1:68). He came not as an angel, but as a man, specifically from the lineage of Abraham. He did this in order to have the right under the law to bring about redemption.” [b1]
Christ as Universal Lord
Via John 12:32–33 (“when I am lifted up from the earth, I will draw all people to myself”), Jones argues that the crucifixion lays the foundation for universal salvation:
“He will indeed draw ALL PEOPLE to Himself. He died for the salvation of the whole world, not only for individuals, and His blood has never lost its power.” [b1, chapter 5]
Christ’s Reign Is Teleologically Determined
The reign of Christ ends when its purpose is achieved — the transfer of the Kingdom to the Father (1 Cor. 15:24–28):
“When all people have accepted Christ as Savior and King, as believers in former times did, He will present a perfect and completed Kingdom to His Father.” [b1]
X. Soteriology — Apokatastasis and the Third Way
The Central Thesis: Apokatastasis
The book is dedicated to those who will proclaim the good news of the “Restoration of All Things” (apokatastasis panton, Acts 3:21) [b1, dedication]. This is Jones’ soteriological foundational claim.
Justification as Imputation
Jones aligns with the Reformation doctrine of imputation but draws universal conclusions from it. Parallel to Adam’s sin, which was collectively imputed, Christ’s righteousness is equally collectively imputed:
“We are not mortal because WE sinned; we are mortal because Adam sinned and his sin was imputed to us. By the same process, the justification of Jesus is an act that takes place outside of us but is nevertheless imputed to us.” [b1, chapter 5]
Election as Temporal Priority
Jones accepts predestination but interprets it as determining order (who is saved first), not exclusion (who is or is not saved):
“God has predestined certain people to be saved FIRST. The others are predestined to be saved AFTERWARD.” [b1, chapter 11]
Election is an appointment to office, not a guarantee of exclusive salvation:
“God’s idea of election has never been intended to be an exclusive salvation for the benefit of just a few people. Election… is part of God’s governance, a hierarchy of different authority levels on earth.” [b1, chapter 8]
The Third Way: Neither Calvin Nor Arminius
Jones consciously takes a position that transcends both Calvinism and Arminianism. Calvinism correctly acknowledges God’s sovereignty but inconsistently combines it with limited election. Arminianism correctly reacts against an unjust God but offers the wrong solution (free will):
“First they were misled into thinking that ‘hell’ is endless instead of age-bound (aeonian); and then they must twist Paul’s words in Romans 9 to justify this error.” [b1, chapter 11]
Jones’ solution: predestination is real, but leads to universal salvation through temporal layering.
XI. Pneumatology — The Holy Spirit in Three Ages
Spirit as Earnest, Not Fullness
The central pneumatological thesis of Jones: the Church at Pentecost received only an earnest or deposit of the Spirit. The fullness of the Spirit awaits the Tabernacles Age:
“Even Paul confessed three times that this was only an EARNEST of the Spirit, a foretaste of something better to come.” [b1]
Three Stages: With, In, Fully
The salvation-historical arc of the Spirit:
- Passover Age: the Spirit with the people, not in them
- Pentecost Age: the Spirit in the people, but as earnest (Eph. 1:13–14)
- Tabernacles Age: the Spirit in his fullness in all people — “God all in all”
Pentecost as Sanctification
Jesus sends the Spirit as His extended presence:
“Just as Moses climbed the mountain to receive the divine law as a gift for humanity, so also Jesus Christ ascended to heaven to return in the form of the Holy Spirit to give gifts to humanity. He came to write His law in our hearts, instead of on stone tablets.” [b1]
The Spirit as Purifying Fire for All Creation
The lake of fire is for Jones not an instrument of eternal torment but of eschatological purification through the Holy Spirit:
“By judgment (the Flood) the Holy Spirit left the earth; and by judgment (the Lake of Fire) the Holy Spirit will again be poured out on all flesh (humanity).” [b1]
XII. Ecclesiology — Three Churches and the Overcomers
Three Historical Churches
Jones distinguishes three ages of the church, corresponding to the three harvest festivals:
- Church of the Passover Age (Moses to Christ) — Spirit with the people; “church in the wilderness”
- Church of the Pentecost Age (Acts 2 to present) — Spirit in the people; temple of God
- Church of the Tabernacles Age (future) — Spirit in fullness; perfect victory
“The third Church is the Church of the Tabernacles Age. At the beginning of this age God will pour out His Spirit in all His fullness upon the overcomers. They will reign with power on earth and bring all things under the feet of Jesus Christ.” [b1, chapter 6]
Barley vs. Wheat — Overcomers vs. General Church
Jones makes a central distinction between two groups of believers:
- Barley (firstfruits, overcomers) — early-ripening, first resurrection, reign with Christ
- Wheat (general church) — mixed with leaven (sin), second resurrection, Great White Throne
“Those who belong to Christ, the general Church, will inherit the second resurrection… the two loaves of bread offered to God were first baked with leaven. Where oil represents the Holy Spirit, leaven represents sin.” [b1, chapter 6]
The Church in the Pentecost Age Is Imperfect
Jones describes the current church as inherently imperfect due to the earnest-character of the Spirit:
“We now live in an age of leaven, an age with an imperfect kingdom of priests who do not have the fullness to bring the kingdom to perfection.” [b1, chapter 6]
XIII. Eschatology — Premillennial Universalism
Literal Millennium
Jones defends a literal thousand-year reign on exegetical grounds. The Greek chilia in Revelation 20 can grammatically only be translated as singular [b1, chapter 1]. The earliest church leaders supported this position (Epistle of Barnabas, ca. 115 AD); Origen and Augustine rejected the millennium on the basis of their Greek-allegorical method.
Three Classes of Resurrection
Parallel to the three harvest festivals, Jones distinguishes three resurrection units (1 Cor. 15:23):
- Barley firstfruits (first resurrection, at the beginning of the millennium)
- Wheat church (second resurrection, after the millennium, at the Great White Throne)
- All others (at the great Jubilee of Creation)
“Just as in Adam all humanity died, so in Christ, the Second Adam, all humanity will be made alive — but not all at once. Some will be made alive at the first resurrection, others at the general resurrection, but all others at the great Jubilee of Creation.” [b1]
The Lake of Fire as Purification, Not Eternal Torment
The lake of fire is for Jones the eschatological equivalent of the flood: a judgment with a purifying purpose:
“The flood was the baptism of the earth with water; the lake of fire will be the baptism of the earth with fire. Both have the purpose of cleaning and purifying.” [b1]
New Heaven and New Earth
Creation is not destroyed but reformed:
“The concept of the restoration of all things does not mean that the earth will be destroyed as so many preach today. The earth was created with a purpose and that purpose will be fulfilled… The fire that will come over the earth is the baptism with the Holy Spirit that will cleanse the earth and bring all creation into harmony with the purpose of God.” [b1, chapter 13]
The Last Jubilee of Creation
The ultimate goal is the cosmic fulfillment of the Jubilee principle:
“This is truly a wonderful fate for the earth. This is the Jubilee of Creation.” [b1]
XIV. Cross-Connections and Thematic Lines
Red Thread 1: The Law as Coherence Principle
The divine law is the connective tissue of Jones’ entire theology. The law defines what sin is (hamartiology), regulates debt and restitution (soteriology), determines God’s own liability for the state of creation (theodicy), and through the kinsman-redeemer law lays the foundation for the incarnation (Christology). The Jubilee — as the most fundamental law of creation — unites forgiveness, liberation, restoration, and cosmic completion in one principle.
Red Thread 2: The Adam-Christ Symmetry
The symmetry of “all in Adam”/“all in Christ” runs across all disciplines. In anthropology: what Adam gave (mortality) affects all. In Christology: what Christ gives (life) applies equally to all. In soteriology: the logic of collective imputation demands collective restoration. In eschatology: the first resurrection and the last Jubilee are the two propulsive stages of this universal restoration.
Red Thread 3: Three Ages as the Salvation-Historical Axis
The threefold festival structure (Passover–Pentecost–Tabernacles) runs through trinitarian theology (three stages of the Spirit), ecclesiology (three churches), pneumatology (with–in–fully), eschatology (justification–sanctification–glorification), and soteriology (first–later–all). This is not a marginal typological exercise but the organizing schema of Jones’ entire salvation-historical argument.
Red Thread 4: Sovereignty and Justice as Inseparable Pair
Jones’ core argument is: God’s sovereignty is not in contradiction to, but requires, universal reconciliation. Precisely because God acts sovereignly in imputing Adam’s sin to all, He is morally obligated to equally impute Christ’s righteousness to all. Grace is irresistible because God is sovereign, and this sovereignty principle leads — not as with Calvin to limited election — but to universal salvation through ages.
Red Thread 5: Apokatastasis as Theodicy Solution
The tension in creation (Rom. 8:19–22) is for Jones not merely a theological given but a legal reality that demands resolution. God has made Himself legally liable through three Torah laws for that tension. Universal reconciliation is the only solution that satisfies that legal tension:
“Universal reconciliation is God’s definitive solution for the tension in creation… No other solution is sufficient to lift the tension that He placed on creation by subjecting it to futility.” [b1, chapter 13]
Conclusion
The systematic theology of Stephen Jones is best read as an attempt to hold together God’s sovereignty, the justice of God’s law, and the universality of God’s redemptive plan in one coherent framework. His core claim is that the traditional doctrine of eternal punishment is incompatible with three foundations he lays: the law (which prescribes no eternal torment, only death as maximum punishment), the Hebrew hermeneutic (which reads aionios as age-bound), and God’s sovereignty (which implies both a collective imputation of Adam’s sin and a collective restoration through Christ).
Jones consciously positions himself in the line of Clement of Alexandria, Origen, and Gregory of Nyssa — the theologians who throughout church history have defended apokatastasis — and takes a stand against the Latin tradition (Tertullian, Augustine) that established the enduring dogma of eternal punishment. His work is a plea for the recovery of the “good news of the Restoration of All Things” as the heart of the Christian gospel.
Sources: all citations are drawn from [b1] Het Jubeljaar van de Schepping (Creation’s Jubilee), Dr. Stephen E. Jones, Dutch translation by Remmer Remmers (Berea-Studies, 2010). No background knowledge has been used as content. Every claim is directly derived from dossiers created from this source.