John Owen's Communion With God- Part 2

"Communion With God" by John Owen- Part Two


To read John Owen is to enter a rare world. Whenever I return to one of his works I find myself asking “Why do I spend time reading lesser literature?”
—Sinclair B. Ferguson


At my church, we are doing a Sunday morning series (before worship) through John Owen's Book- "Communion With God." This is the first book in our series that I am calling "Theology from a Bunch of Dead Guys."

Part Two:

Thus far, in Part 1, Chapter 1 of Communion With God, Owen has made several points:

1) He points out that the early church faced persecution and hardship and asked what could possibly motivate someone to leave the relative comfort of a non-Christian life and purposely choose to join into a community that was facing persecution? He notes that the central appeal that the Apostle John made to others for them to consider joining their church fellowship was that they had fellowship with the Father, and Jesus Christ His Son (1 John 1:3) (pg. 5). We noted that this is something that the modern church should mull over while considering what our typical “sales pitches” proclaim to be the benefits of joining today’s church (i.e. “your best life now”). And the question is, in turn, put before us: “Do you find fellowship with the Father and Son to be of such value that a) you would risk persecution to enjoy it, b) that you would be able to convince people that it is worth risking persecution to partake of it?”

2) The offer of communion with God is one that needs to be made because, by nature, no one has communion with Him. Sin separates us from God and He cannot be approached by us. “Men in such a condition have neither Christ, nor hope, nor God” (pg. 6).

3) This communion with God comes through Christ: “The manifestation of grace and pardoning mercy, which is the only door of entrance into any such communion, is not committed unto any but unto Him alone in who it is, by whom that grace and mercy was purchased, through whom it is dispensed, who reveals it from the bosom of the Father” (pg. 6).

4) Once we enter into a communion with God through Christ, we enjoy a communion with God that is greater than that enjoyed by Abraham, David or Enoch (or any other O.T. saints for that matter). Though they had communion with God, “yet they did not have a boldness and confidence in that communion” (pg. 6). This comes only through Christ who, as our High Priest, entered into the most holy place for us, removing the veil that separated us from God and giving us a “boldness and access with confidence the saints of old were not acquainted with” (pg.7). This ought to put to rest any thoughts of the saints of old having a leg up on us in terms of our spiritual walks. As Peter told us in 2 Peter 1:16-21, “we have something more sure” than the experiences of those (including Peter) that came before us: “the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place.”

And, as Owen writes: “for sinners to have fellowship with God, the infinitely holy God, is an astonishing dispensation.”

Now Owen will describe what such a communion is composed of:

Communion in general is “a joint participation in anything whatever, good or evil, duty or enjoyment, nature or actions.” Communion may exist between two friends even while there may be some differences between them but, left to ourselves, the disparity that exists between God and man makes it impossible for there to be any communion between them.

However, through Christ, we have a new foundation laid for us and communion has been made possible.

What does it look like?

“Our communion with God consisteth in his communication of himself unto us, with our returnal unto him of that which he requireth and accepteth, flowing from that union which in Jesus Christ we have with him. And it is two-fold: 1-Perfect and complete, in the full fruition of his glory and total giving up of ourselves to him, resting in him as our utmost end; which we shall enjoy when we see him as he is;- and, 2- Initial and incomplete, in the firstfruits and dawnings of that perfection which we have here in grace; which only I shall handle.

It is, then, I say, of that mutual communication in giving and receiving, after a most holy and spiritual manner, which is between God and the saints while they walk together in a covenant of peace, ratified in the blood of Jesus, whereof we are to treat” (pg. 9).

Part One, Chapter 2

Owen says that now that he has claimed that Christians have communion with God and has defined what communion is, now he is going to move on to discussing the manner of how this communion is carried on and the matter of which it consists.

First, Owen points out that the Scriptures say that we have communion with the Father, and the Son, and the Holy Spirit:

That is, distinctly with the Father, and distinctly with the Son, and distinctly with the Holy Spirit. (pg. 9).

To make this point he sends us to 1 Corinthians 12:4-6:

“Now there are varieties of gifts, but the same Spirit; there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone.”

Owen points out that the “Spirit” is the Holy Spirit (as we see in verse 11), that the “Lord” is Lord Jesus, and that “God” is the Father.

Our access unto God (wherein we have communion with Him) is “through Christ,” “in the Spirit,” and “unto the Father”- the persons being here considered as engaged distinctly unto the accomplishment of the counsel of the will of God revealed in the gospel.

Sometimes, he notes, that our relationship with God is spoken of in relation to the Father and the Son (as in 1 John 1:3 or John 14:23). Sometimes it is spoken of only in relation to the Son (as in 1 Cor. 1:9). And sometimes

only the Spirit is mentioned (as in 2 Cor. 13:14).

Owen then shares with us how we particularly fellowship with each of the persons of the Godhead.

1. With the Father.

Faith, love, obedience, etc. are peculiarly and distinctly yielded by the saints unto him; and he is peculiarly manifested in those ways as acting peculiarly towards them; which should draw them forth and stir them up thereunto (pg. 11).

Looking at 1 John 5:9, whose testimony is it that we are called to believe?

“If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning His Son.”

In verse 10, if we believe in Jesus, we do so based upon the testimony of who?

“Whoever believes in the Son of God has the testimony in himself.”

And, so, looking at verse 10, if we deny Christ, who are we denying?

“Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son.”

Now, looking at 1 John 2:15:

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.”

Here, we are called to not love the world, but, instead, to direct our love to the Father.

And this love of the Father is what He refers to as His “honor” in Malachi 1:6- “A son honors his father, and a servant his master. If then I am a father, where is my honor?”

Owen now notes that our prayers and praises are peculiarly directed to the Father:

“If you call on him as Father…..” 1 Peter 1:17

“For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named…” Ephesians 3:14,15

“By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return; to me every knee shall bow, every tongue shall swear allegiance. “ Isaiah 46:23

2. The Son

John 14:1 “Believe in God; believe also in me” says Jesus.

Just as there is a faith distinctly placed upon the Father, there is a faith that is directed to the Son, as the Son of God.

1 John 5:13- “I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.”

John 3:16- “God (the Father) so loved the world that whosoever believes in him (that is the Son) should not perish.”

3:18 “Whoever believes in him is not condemned, but whoever does not believe is condemned already., because he has not believed in the name of the only Son of God.”

John 6:29 “This is the work of God that you believe in him whom he has sent.”

There is also faith, hope, and love which are due from the saints and directed to the Son:

Revelation: 1:5-6 “To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever. Amen.”

Rev. 5:8 “The four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls of incense which are the prayers of the saints.”

5:13, 14- “And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”

The Father and the Son (he that sits upon the throne, and the Lamb) are held out jointly, yet distinctly, as the adequate object of all divine worship and honor, forever and ever.

3. The Holy Spirit of grace.

Romans 15:30 “I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit”

2 Corinthians 13:14- “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”

Matthew 28:19- “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”

The Point:

Now, of the things which have been delivered this is the sum:- there is no grace whereby our souls go forth unto God, no act of divine worship yielded unto him, no duty or obedience performed, but they are distinctly directed unto Father, Son and Spirit. Now, by these and such like ways as these, do we hold communion with God; and therefore we have that communion distinctly, as hath been described (pg. 15).

Now that we have considered how what we offer up to God is offered to each person distinctly, Owen now calls us to consider that what we receive from God is received from the persons of the Godhead distinctly.

We see this in two ways:

1. When the same thing is, at the same time, ascribed jointly and yet distinctly to all the persons of the Deity and respectively to each of them.

Rev. 1:4,5- “Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of the kings on earth.” Understanding the “seven spirits” to be the Holy Spirit considered as the perfect fountain of every perfect gift and dispensation. All here are joined together, and yet all mentioned as distinguished in their communion of grace and peace unto the saints.

2. When the same thing is attributed severally and singly unto each person.

For example in the instance of teaching:

a) The Father- John 6:45- “It is written in the Prophets, ‘And they shall all be taught of God.’ Everyone who has heard and learned from the Father comes to me.”

When we come to Jesus it is because we hear the Father and learn from the Father.

b) The Son- John 12:32 “And I, when I am lifted up from the earth, will draw all people to myself.” Owen points out that the means by which He draws us is by teaching- “This is my beloved Son, with whom I am well pleased; listen to Him” Matt. 17:5. “Neither be called instructors, for you have one instructor, the Christ” Matt. 23:10.

c) The Holy Spirit- John 14:26- “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things…”

This, then, further drives on the truth that lies under demonstration; there being such a distinct communication of grace from the several persons of the Deity, the saints must needs have distinct communion with them.

It remains only to intimate, in a word, wherein this distinction lies and what is the ground thereof. Now, that is, that the Father doth it by way of original authority; the Son by the way of communicating from a purchased treasury; the Holy Spirit by the way of immediate efficacy (p. 16).

So:

1) God the Father communicates grace by way of original authority. James 1:18 “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.”

Life giving power is, in respect of original authority, invested in the Father…

John 14:26: “But the Helper, the Holy Spirit, whom the Father will send in my name…”

2) The Son, by the way of a purchase:

Isaiah 53:10,11 “Yet is was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for sin, he shall see his offspring; eh shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.”

3) The Spirit by immediate efficacy. Rom. 8:11- “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.”

And thus, is the distinct communion whereof we treat both proved and demonstrated.