Coxe’s “A Discourse on the Covenants that God Made with Men Before the Law” is densely packed with a very helpful analysis of the biblical covenants. I highly recommend that everyone give it a read. I made an interactive outline to help get the most of it. Preparing that outline allowed me to more clearly understand Coxe’s view of the Abrahamic Covenant.
Upon first reading it years ago, I walked away thinking that Coxe believed God made two covenants with Abraham in the span of Gen 12-22. I disagreed and sided with A.W. Pink, who said “There were not two distinct and diverse covenants made with Abraham (as the older Baptists argued), the one having respect to spiritual blessings and the other relating to temporal benefits.” But others insisted I had misread Coxe. Coxe believed there was only one Abrahamic Covenant, but that God also revealed the separate Covenant of Grace (New Covenant) to Abraham throughout Gen 12-22 in the midst of the Abrahamic Covenant of Circumcision. This outlook fits with the promised/inaugurated concept of the New Covenant, which understands the New Covenant to have been revealed in numerous ways prior to its formal legal establishment in the death of Christ.
Upon reviewing Coxe again, it appears (in my opinion) that his view actually lies somewhere in between. First, Chapter 4 is titled “The Covenant of Grace Revealed to Abraham: God Specially Honors Abraham by this Covenant.” The [new] covenant of grace that was first revealed in Genesis 3:15 was “made with Abraham.” (71, see editorial note) Second, God made more than one covenant with Abraham. Coxe refers to “the covenants made with him” and “the covenants given to him.” (73) Third, “Abraham is to be considered in a double capacity: he is the father of all true believers and the father and root of the Israelite nation. God entered into covenant with him for both of these seeds.” (72) “The covenant of grace [w]as made with Abraham” for his spiritual offspring and “The covenant [of circumcision was] made with him for his natural offspring.” (73)
The covenant of circumcision
The covenant of circumcision promised Abraham numerous carnal offspring that would possess the land of Canaan. This covenant was revealed by degrees in several parts from Gen 12 to Gen 17. (83) The restipulation (required response on man’s part) of this covenant was circumcision, representing the obedience to the law required for one to have a covenant interest to inherit the covenant blessings (“Do this and live.”). (90-91) “[I]n the covenant of circumcision were contained the first rudiments of the one in the wilderness [Mosaic covenant], and the latter was the filling up and completing of the former.” (99) “This covenant of circumcision properly and immediately belongs to the natural seed of Abraham and is ordered as a foundation to that economy which they were to be brought under until the times of reformation.” (91)
The new covenant of grace
“[T]he covenant of circumcision… was not that covenant of grace which God made with Abraham for all his spiritual seed, which was earlier confirmed of God in Christ.” (116) The new covenant of grace is union with Christ and is made with all believers, including Old Testament saints. (133) “The grace and blessings of the new covenant were given and ensured to Abraham for himself… but it pleased God to transact it with him as he had not done with any before him.” (75, 72) “[T]his covenant was made with Abraham as a root of covenant blessings and the common parent to all true believers.” (78) The restipulation of this covenant is believing. (79) “There is but one covenant of spiritual and eternal blessing in Christ Jesus, founded in the eternal decree and counsel of God’s love and grace, which is now revealed to Abraham.” (79) “This covenant of grace… by which Abraham was made the father of the faithful… was confirmed and ratified by a sure promise to Abraham. This was a considerable time (about twenty five years) before the covenant of circumcision was given to him.” (80)
Galatians 3:16-17
Galatians 3 is central to Coxe’s understanding of the covenant of grace revealed to Abraham. “[T]hat the gospel was preached to Abraham and the covenant of grace revealed to him, is asserted in such full terms in this context that no one can rationally doubt it. Furthermore, in verse 17 we have the time of God’s establishing this covenant with him exactly noted. The text says it was 430 years,” which Coxe calculates to refer to Genesis 12:2-3. (74) “[I]n the transaction of God with Abraham recorded in Genesis 12 he solemnly confirmed his covenant with him.” (74) “[T]he sum and substance of all spiritual and eternal blessings was included in the covenant and promise given to Abraham (Genesis 12) in these words: ‘I will bless you, and you will be a blessing.'” (75)
[T]his covenant was made with Abraham in and through Jesus Christ. It is not Abraham but Christ that is its first head… The apostle asserts this most clearly (Galatians 3:17) and argues it from the form of the promises made to Abraham (verse 16)… I conceive the apostle here has a direct and special view to that promise found in Genesis 22:18,* “In your seed will all the families of the earth be blessed.” This runs directly parallel both in terms and sense with the promise given to Abraham in Genesis 12:3 which was pleaded by him earlier (Galatians 3:18 [I believe this reference is to Gal 3:8]). *This promise is particularly cited by Peter as a summary of the covenant of grace made with Abraham, Acts 3:25.” (76)
Thus Coxe divides out the promises in Genesis 12:2-3. Some of the promises are promises of the covenant of grace, some are promises of the covenant of circumcision. (83) He maintains this division in all its elaborations and repititions through to Genesis 22.
“[B]y way of preface to it [the covenant of circumcision] in Genesis 17:4, 5, you have a recapitulation of former transactions and a renewed confirmation of one great promise of the covenant of grace given earlier to Abraham, that is, ‘A father of many nations have I made you.’ This is principally to be understood of his believing seed collected indifferently out of all nations as appears from Romans 4:17. That Abraham was constituted the father of the faithful before this covenant of circumcision was made and did not obtain the grant of this privilege by it, has been proven before from Moses’ history.” (91)
(Interesting note: Gill seems to largely follow Coxe in this. See his comments on Gal. 3:16 and 3:17)
Confirmed, Ratified, and Established
Coxe does say that the covenant of grace was “revealed” to Abraham in Genesis 12. But, as we saw above, based on his reading of Galatians 3:15-17, Coxe also says that the covenant of grace was “confirmed,” “ratified,” and “established” in Genesis 12. These are all synonyms for the official, legal institution of a covenant, and that is precisely how Paul uses the term “confirmed” in Galatians 3:15-17. “Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it… [T]he law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before.” How is this consistent with the idea that the new covenant of grace was not established until the death of Christ? Note Owen’s commentary on Hebrews 8:6.
This is the meaning of the word nenomoqe>thtai: “established,” say we; but it is, “reduced into a fixed state of a law or ordinance.” All the obedience required in it, all the worship appointed by it, all the privileges exhibited in it, and the grace administered with them, are all given for a statute, law, and ordinance unto the church. That which before lay hid in promises, in many things obscure, the principal mysteries of it being a secret hid in God himself, was now brought to light; and that covenant which had invisibly, in the way of a promise, put forth its efficacy under types and shadows, was now solemnly sealed, ratified, and confirmed, in the death and resurrection of Christ. It had before the confirmation of a promise, which is an oath; it had now the confirmation of a covenant, which is blood. That which before had no visible, outward worship, proper and peculiar unto it, is now made the only rule and instrument of worship unto the whole church, nothing being to be admitted therein but what belongs unto it, and is appointed by it. This the apostle intends by nenomoqe>thtai, the “legal establishment” of the new covenant, with all the ordinances of its worship. Hereon the other covenant was disannulled and removed; and not only the covenant itself, but all that system of sacred worship whereby it was administered. This was not done by the making of the covenant at first; yea, all this was superinduced into the covenant as given out in a promise, and was consistent therewith. When the new covenant was given out only in the way of a promise, it did not introduce a worship and privileges expressive of it. Wherefore it was consistent with a form of worship, rites and ceremonies, and those composed into a yoke of bondage which belonged not unto it. And as these, being added after its giving, did not overthrow its nature as a promise, so they were inconsistent with it when it was completed as a covenant; for then all the worship of the church was to proceed from it, and to be conformed unto it. Then it was established. Hence it follows, in answer unto the second difficulty, that as a promise, it was opposed unto the covenant of works; as a covenant, it was opposed unto that of Sinai. This legalizing or authoritative establishment of the new covenant, and the worship thereunto belonging, did effect this alteration…
When we speak of the “new covenant,” we do not intend the covenant of grace absolutely, as though that were not before in being and efficacy, before the introduction of that which is promised in this place. For it was always the same, as to the substance of it, from the beginning. It passed through the whole dispensation of times before the law, and under the law, of the same nature and efficacy, unalterable, “everlasting, ordered in all things, and sure.” All who contend about these things, the Socinians only excepted, do grant that the covenant of grace, considered absolutely, — that is, the promise of grace in and by Jesus Christ, —was the only way and means of salvation unto the church, from the first entrance of sin. But for two reasons it is not expressly called a covenant, without respect unto any other things, nor was it so under the old testament. When God renewed the promise of it unto Abraham, he is said to make a covenant with him; and he did so, but it was with respect unto other things, especially the proceeding of the promised Seed from his loins. But absolutely under the old testament it consisted only in a promise; and as such only is proposed in the Scripture, Acts 2:39; Hebrews 6:14-16. The apostle indeed says, that the covenant was confirmed of God in Christ, before the giving of the law, Galatians 3:17. And so it was, not absolutely in itself, but in the promise and benefits of it. The nomoqesi>a, or full legal establishment of it, whence it became formally a covenant unto the whole church, was future only, and a promise under the old testament; for it wanted two things thereunto: —
(1.) It wanted its solemn confirmation and establishment, by the blood of the only sacrifice which belonged unto it. Before this was done in the death of Christ, it had not the formal nature of a covenant or a testament, as our apostle proves, Hebrews 9:15-23. For neither, as he shows in that place, would the law given at Sinai have been a covenant, had it not been confirmed with the blood of sacrifices. Wherefore the promise was not before a formal and solemn covenant.
(2.) This was wanting, that it was not the spring, rule, and measure of all the worship of the church. This doth belong unto every covenant, properly so called, that God makes with the church, that it be the entire rule of all the worship that God requires of it; which is that which they are to restipulate in their entrance into covenant with God. But so the covenant of grace was not under the old testament; for God did require of the church many duties of worship that did not belong thereunto. But now, under the new testament, this covenant, with its own seals and appointments, is the only rule and measure of all acceptable worship. Wherefore the new covenant promised in the Scripture, and here opposed unto the old, is not the promise of grace, mercy, life, and salvation by Christ, absolutely considered, but as it had the formal nature of a covenant given unto it, in its establishment by the death of Christ, the procuring cause of all its benefits, and the declaring of it to be the only rule of worship and obedience unto the church. So that although by “the covenant of grace,” we ofttimes understand no more but the way of life, grace, mercy, and salvation by Christ; yet by “the new covenant,” we intend its actual establishment in the death of Christ, with that blessed way of worship which by it is settled in the church.
3. Whilst the church enjoyed all the spiritual benefits of the promise, wherein the substance of the covenant of grace was contained, before it was confirmed and made the sole rule of worship unto the church, it was not inconsistent with the holiness and wisdom of God to bring it under any other covenant, or prescribe unto it what forms of worship he pleased.
p. 78 PDF
If the new covenant of grace was not “legally established,” “ratified,” and “solemnly confirmed” until the death of Christ, then it was not “confirmed,” “ratified,” and “established” in Genesis 12. If that is the case, then what are we to make of Galatians 3:17? Note that Owen wrestles with it as well. His comment is sparse, but he appears to argue that the “promise and benefits” of the new covenant of grace were “confirmed of God in Christ” but the new covenant of grace itself, as a covenant, was not legally established and confirmed until the cross. In my opinion, this distinction does not hold, especially since Paul specifically argues on the basis of a covenant that has been legally established and confirmed.
The Covenant Concerning Christ
Coxe interprets Galatians 3:17 (“the covenant that was confirmed before by God in Christ”) as referring to the new covenant of grace. “[T]his covenant was made with Abraham in and through Jesus Christ. It is not Abraham but Christ that is its first head… The apostle asserts this most clearly (Galatians 3:17) and argues it from the form of the promises made to Abraham (verse 16).” Commenting on Hebrews 4:2, Owen argued
That the promise made unto Abraham did contain the substance of the gospel. It had in it the covenant of God in Christ, and was the confirmation of it, as our apostle disputes expressly, Galatians 3:16-17. He says that the promise unto Abraham and his seed did principally intend Christ, the promised seed, and that therein the covenant was confirmed of God in Christ. And thence it was attended with blessedness and justification in the pardon of sin, Romans 4; Galatians 3:14-15. So that it had in it the substance of the gospel, as hath been proved elsewhere.
Both Coxe and Owen are following Westminster’s interpretation of the verses.
Q. 31. With whom was the covenant of grace made?
A. The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.[114]
[114] Galatians 3:16. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Rom 5:15-21; Is. 53:10-11
It is a principle argument from Westminster that the Abrahamic Covenant is the Covenant of Grace. Coxe agrees with their interpretation of the verse, but argues it does not have reference to the Abrahamic Covenant of Circumcision, but to the New Covenant. I think Coxe was misled. I do not think that is best way to understand the verse. Consider these comments:
In Christ – With respect to the Messiah; a covenant relating to him, and which promised that he should descend from Abraham. The word “in,” in the phrase “in Christ,” does not quite express the meaning of the Greek εἰς Χριστὸν eis Christon. That means rather “unto Christ;” or unto the Messiah; that is, the covenant had respect to him. This is a common signification of the preposition εἰς his
Barnes’ Notes on the Bible
And this I say, that the covenant, that was confirmed before of God {m} in Christ
(m) Which pertained to Christ.
Geneva Study Bible
The only phrase which is obscure in this verse is the clause rendered “in Christ.” Some would render it to Christ; others till Christ, i.e. till Christ came, which is undoubtedly its meaning at chapter v. 24. I apprehend the true rendering of the particle is concerning or in reference to — a meaning which the term by no means uncommonly bears in the New Testament. I shall give a few examples, — Eph. v. 32 ; Acts ii. 25 ; Heb. vii. 14 ; Luke xii. 21 ; Bom. iv. 20 ; xvi. 19 ; 2 Cor. ii. 9. The covenant in reference to Christ is just the arrangement or settlement as to justification by faith to be extended to the Gentiles through the Messiah, which was made known in the Divine declaration to Abraham. This Divine arrangement was “confirmed of God,” ratified by God in the ordinance of circumcision which was given to Abraham as a person justified in uncircumcision, and made known as a fixed appointment in the Divine declaration so often referred to. It was “confirmed before.” That is, it was a finished, ratified deed, long previously to the law.
John Brown
The only difficulty lies in the words “in Christ.” Inasmuch as “the covenant” here mentioned was confirmed only four hundred and thirty years before the law (at Sinai), the reference cannot be to the everlasting covenant—which was “confirmed” by God in Christ ere the world began (Titus 1:2, etc.). Hence we are obliged to adopt the rendering given by spiritual and able scholars: “the covenant that was confirmed before of God concerning Christ”—just as eis Christon is translated “concerning Christ” in Ephesians 5:32 and eis auton is rendered “concerning him” in Acts 2:25. Here, then, is a further word from God that His covenant with Abraham concerned Christ
Pink
There was a covenant that God made with Abraham about Christ. In his comments on 3:17, Chrysostom helpfully states what should be obvious, but is sometimes overlooked.
Thus God made a covenant with Abraham, promising that in his seed the blessing should be bestowed on the heathen; and this blessing the Law cannot turn aside… It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ.
This actually fits very well with what Owen says about the Abrahamic Covenant.
When God renewed the promise of it [the covenant of grace] unto Abraham, he is said to make a covenant with him; and he did so, but it was with respect unto other things, especially the proceeding of the promised Seed from his loins.
Scottish Presbyterian turned baptist James Haldane explains
It is indeed said, that “the scripture foreseeing that God would justify the heathen through faith preached before the gospel to Abraham, saying, In thee shall all nations be blessed,” Gal. iii. 8. But this was merely a declaration of all nations being blessed in Jesus, who was Abraham’s seed. The covenant is said to have been confirmed of God in (rather concerning, eis Christon*) Christ; for there is no doubt that Christ, springing from the loins of Abraham, was the great promise made to him. Hence, it is opposed to the law, and called the promise, Gal. iii. 18… This was a promise that the Savior, revealed immediately after the fall, Gen. iii. 15. should spring from him. To this promise the apostle alludes, when he says “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many, but as of one, and to thy seed, which is Christ,” Gal. iii. 16.
To call this the covenant of grace, is only calculated to mislead; for surely it was peculiar to Abraham that Christ should spring from him… [A]lthough an oath was made to Abraham, securing the blessing to all families of the earth through him, this does not prove that the covenant made with him was the new covenant
*See Whitby, Macknight, &c. The covenant of God concerning Christ was the promise, that in Abraham all families of the earth should be blessed, Gen. xii. 3. This was afterwards confirmed by an oath, Heb vi. 17.
Thus 3:17 is not referring to the New Covenant of Grace. It is referring to the Abrahamic Covenant of Circumcision wherein God promised that Abraham would be the father of the Messiah, who would bless all nations. (For more on this see, my post on Galatians 3:16 and my post on 3:18). This covenant was “confirmed,” “ratified,” and “established” by God 430 years before the Mosaic Covenant (Gill argues this refers back to Gen 15, not Gen 12, which does make more sense). The Abrahamic Covenant revealed the Covenant of Grace insofar as it repeated the Genesis 3:15 promise that there would be a seed of the woman who would bless all nations. But, as Owen explained, it was uniquely an Abrahamic promise, and thus particularly the Abrahamic Covenant, that Abraham would be the father of this seed.
When we look at Abraham’s personal salvation, we see that it was the same as ours. He heard the gospel (that a Messiah would come, in fulfillment of Gen 3:15 to bless all nations) and believed that gospel, and was thus counted righteous. Thus Abraham looked forward and we look back. But that salvation was not strictly a promise of the Abrahamic Covenant. The Abrahamic Covenant did not promise “I will put a new heart within you and remember your sins no more.” The Abrahamic Covenant promised “you will be the father of the Messiah” who will bless all nations by establishing the New Covenant, by which “I will put a new heart within you and remember your sins no more.” Thus Abraham was saved just like us, but just like us, it was through the New Covenant (which is union with Christ).
Two Abrahamic Promises
As I explained in my post on Galatians 3:16, Paul is making an argument about two different promises given in the Abrahamic Covenant of Circumcision. I think that Augustine captured this well.
Now it is to be observed that two things are promised to Abraham, the one, that his seed should possess the land of Canaan, which is intimated when it is said, “Go into a land that I will show thee, and I will make of thee a great nation;” but the other far more excellent, not about the carnal but the spiritual seed, through which he is the father, not of the one Israelite nation, but of all nations who follow the footprints of his faith, which was first promised in these words, “And in thee shall all tribes of the earth be blessed.”… “And the Lord appeared unto Abram, and said unto him, Unto thy seed will I give this land.” (Gen 12:7) Nothing is promised here about that seed in which he is made the father of all nations, but only about that by which he is the father of the one Israelite nation; for by this seed that land was possessed… After these leaders there were judges, when the people were settled in the land of promise, so that, in the meantime, the first promise made to Abraham began to be fulfilled about the one nation, that is, the Hebrew, and about the land of Canaan; but not as yet the promise about all nations, and the whole wide world, for that was to be fulfilled, not by the observances of the old law, but by the advent of Christ in the flesh, and by the faith of the gospel.
When the second promise is fulfilled in Christ, it richochets back through the first promise, showing how the carnal offspring (Israel) as numerous as the stars and their inheritance of the land of Canaan were types of those redeemed in Christ (true Israel) and given an inheritance in the new heavens and earth. It does not mean God did not make any promises to Abraham’s carnal offspring about Canaan. It simply means that the first promise is eclipsed by the fulfillment of the second promise. (See They Are Not All Israel Who Are of Israel).
Conclusion
Coxe is correct when he says “The grace and blessings of the new covenant were given and ensured to Abraham for himself,” but Coxe is incorrect to say that “You will be the father of the Messiah” is also a New Covenant promise. It is a promise of the Covenant of Circumcision. I see this as an important, but minor disagreement with Coxe, and one that I think actually further strengthens the rest of his observations and arguments.
Contrast 