J. V. Fesko
speaker
191 appearances
1 recordings
1 series
first heard Sep 2026
last heard today
J. V. Fesko’s voice in public audio — every appearance, attributed to the second.
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Appearances
Now Christ spoke these words in the upper room as they celebrated the first Lord's Supper.
But one of the hallmarks of the sixteenth century Reformation is to return to the sources.
And in this case, theologians wanted to return to the original Greek and the original Hebrew, the Greek of the New Testament, the Hebrew of the Old Testament.
And there was one Reformed theologian by the name of Theodore Beza.
He worked with Calvin, and he was his successor at the Academy of Geneva, and he was, among other things, a New Testament scholar who prepared a critical edition of the Greek New Testament.
And as he was reading Luke 2229 and comparing the Greek with the Latin, he recognized that Luke does not use the term appoint, I appoint to you a kingdom as my father appointed to me a kingdom, but rather he uses the Greek term diatitheme, which means to covet.
covenant so that Jesus says in Luke 22 29, I covenant to you a kingdom as my Father covenanted to me a kingdom.
And so based upon this careful exegesis, this careful reading of the Greek New Testament, Reformed theologians like Theodore Beza began writing of an eternal intra-Trinitarian covenant, because they recognize here, Jesus explicitly says the Father covenanted to him a kingdom.
You had other theologians in the seventeenth century, James Durham, David Dickson, writing a work entitled The Sum of Saving Knowledge.
It was a summary of the doctrine of salvation that was published with and appended to the Scottish Church's version of the Westminster Confession of Faith.
The covenant of redemption was included in the congregational version of the Westminster Confession of Faith, the Savoy Declaration.
It was included in the particular Baptist version of the Westminster Confession of Faith in the Second London Confession.
So in this sense, we can say this covenant has scriptural attestation as well as the confessional reformed witness says, yes, this is a genuine teaching of the scriptures.
However, we don't want to affirm a doctrine just because it's confessional, but ultimately we want to affirm it because what the confession says is ultimately rightly explaining the teaching of the scriptures, because it's scriptural.
So let's look secondly.
at the scriptural foundations of the covenant of redemption.
In that Luke twenty two, twenty nine presses the same question that John seventeen four generates.
Remember John 17, four, I glorified you on earth having accomplished the work that you gave me to do.
When did the Father give to the Son a work?
When did the Father covenant to Jesus a kingdom?
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