Communion of the Body andBlood of Christ

By John Owen, minimallyedited from Works (BOT, 1965), 9.529-38

"The cup of blessing which we bless, is it not the communionof the blood of Christ? 

The bread which we break, is it not the communion ofthe body of Christ?" (1 Corinthians 10:16)

There is, in the ordinance of the Lord’s supper, an especial andpeculiar communion with Christ, in his body and blood, to be obtained. Onereason why we so little value the ordinance, and profit so little by it, maybe, because we understand so little of the nature of that special communionwith Christ which we have therein.

Object of Faith

We have this special communion upon the account of the specialobject that faith is exercised upon in this ordinance, and the special actsthat it puts forth in reference to that or those objects: for the acts followthe special nature of their objects, Now, —

1. The special objectof faith, as acted in this ordinance, is not theobject of faith, as faith; that is, the mostgeneral object of it, which is the divine veracity: "He that hath receivedhis testimony hath set to his seal that God is true" (Jn 3:33).

The divine veracity, or the truth of God, that is the formal object of faith, asfaith; and makes our faith to be divine faith. But now this is not the specialobject of faith in this ordinance, but something that doth suppose that.

2. The special object of faith, asjustifying, is not the special object of faith in this ordinance. Thespecial object of faith, as justifying, is the promise, and Christ in thepromise, in general, as "the Saviour of sinners:" so when the apostlecalled men "to repent and believe," he tells them, "The promiseis unto you" (Acts 2:39). And I suppose I need not insist upon the proofof this, that the promise, and Christ in the promise as Saviour and Redeemer,is the object of faith, as it is justifying. But this also is supposed in theactings of faith in this ordinance; which is peculiar, and gives us peculiarcommunion with Christ. Therefore, —

3. The special and peculiar object of faith, the immediate object of it in this ordinance, in itslargest extent is, —

a. The humannature of Christ, as the subject wherein mediation and redemption waswrought.

Christ is considered to come as a sacrifice; that is laid down asthe foundation of it,—"A body hast thou prepared me" (Heb 10:5; cf.Ps 40:6),—which is synecdochically taken for the whole human nature. Faith,when it would lead itself unto the sacrifice of Christ, which is hererepresented, doth in an especial manner consider the human 
nature of Christ; that God prepared him a body for that end. This we are tohave peculiar regard unto when we come to the administration or participationof this ordinance. For that end we now celebrate it. Nay, —

b. Faith goes farther, and doth not consider merely the humannature of Christ, but considers it as distinguishedinto its integral parts, — into body and blood; both which have a price,value, and virtue given unto them by their union with his human soul: for boththe body of Christ and the blood of Christ, upon which the work of ourredemption is put in Scripture, have their value and worth from their relationunto his soul; as soul and body, making the human nature, had its value andworth from its relation unto the Son of God: otherwise, he saith of his body,"Handle it, it is but flesh and bones." But where the body of Christis mentioned, and the blood of Christ is mentioned, there is a distribution ofthe human nature into its integral parts, each part, retaining its relation tohis soul; and from thence is its value and excellency.

This is the second peculiar in the object of faith in thisordinance.

c. There is more than this: they are not only considered asdistinguished,but as separate also; — the blood separate from thebody, the body left without the blood. This truth our apostle, in this chapterand the next, doth most signally insist upon; namely, the distinct parts ofthis ordinance, — one to represent the body, and the other to represent theblood, — that faith may consider them as separate.

The Papists, we know, do sacrilegiously take away the cup from thepeople; they will give them the bread, but they will not give them the cup: andas it always falls out that one error must be covered with another, or else itwill keep no man dry under it, they have invented the doctrine of concomitance, — that there is aconcomitance; that is, whole Christ is in every kind, — in the bread, and inthe wine, — the one doth accompany the other: which is directly to overthrow theordinance upon another account, — as it is to represent Christ’s body and bloodas separated one from the other. Our Lord Jesus blessed the bread and the cup,and said, "This is my body;" "This is my blood;" — whichcannot be spoken distinctly, unless supposed to be separate.

Here, then, is a threefold limitation of the act of faith, even inthis ordinance, in a peculiar manner restraining it to a special communion withGod in Christ: — that it hath a special regard to the human nature of Christ;to his human nature as consisting of body and blood; and as it respects them asseparated, body and blood. Yea, —

d. It respects them as separatein that manner. You all along know that I do not intend these objects offaith as the ultimate object, — for it is theperson of Christ that faithrests in, — but those immediate objects that faith is exercised about, to bringit to rest in God. It is exercised about the manner of this separation; thatis, the blood of Christ comes to be distinct by being shed, and the body ofChrist comes to be separate by being bruised and broken. All the institutedsacrifices of old did signify this, — a violent separation of body and blood:the blood was let out with the hand of violence, and so separated; and thensprinkled upon the altar, and then towards the holy place; and then the bodywas burned distinct by itself.

So, the apostle tells us, it is "the cup which we bless, andthe bread which we break;" the cup is poured out, as well as the breadbroken, to remind faith of the violent separation of the body and blood ofChrist.

Causes of Separation

From this last consideration, of faith acting itself upon theseparation of the body and blood of Christ by way of violence, it is led to apeculiar acting of itself upon all the causes of it, — whence it was that thisbody and this blood of Christ were represented thus separate: and by inquiringinto the causes of it, it finds a moving cause, a procuringcause, an efficient cause, and a final cause; which it ought to exerciseitself peculiarly upon always in this ordinance:

(1) A moving cause; and that is, the eternal loveof God in giving Christ in this manner, to have his body bruised, and his bloodshed. The apostle, going to express the love of God towards us, tells you itwas in this, that "he spared not his own Son" (Rom 8:32).

One would have thought that the love of God might have wrought insending his Son into the world; but it also wrought in not sparing of him. Thusfaith is called in this ordinance to exercise itself upon that love which givesout Christ not to be spared.

(2) It reflects upon the procuring cause:— whence it is, or what it is,that hath procured it, that there should be this representation of theseparated body and blood of Christ; and this is even our own sin. "He wasdelivered for our offenses," — given for our transgressions, — died tomake reconciliation and atonement for our sins: they were the procuring causeof it, upon such considerations of union and covenant which I shall not nowinsist upon. It leads faith, I say, upon a special respect to sin, as theprocuring cause of the death of Christ. A natural conscience, on the breach ofthe law, leads the soul to the consideration of sin, as that which exposesitself alone to the wrath of God and eternal damnation, but in this ordinancewe consider sin as that which exposed Christ to death: which is a peculiarconsideration of the nature of sin.

(3) There is the efficient cause; — whence it was that the bodyand blood of Christ were thus separated; and that is threefold: — principal,instrumental, and adjuvant.

What is the principal efficient cause of the sufferings of Christ?Why, the justice and righteousness of God: "God hath set him forth to be apropitiation, to declare his righteousness" (Rom 3:25). Whence it is said,"He spared him not." He caused all our sins to meet upon him:"The chastisement of our peace was upon him."

Again, there is the instrumental cause; and that is the law ofGod. Whence did that separation, which is here represented unto us, ensue andflow? It came from the sentence of the law, whereby he was hanged upon thetree.

Moreover, the adjuvant cause was those outward instruments,the wrath and malice of men:

"For of a truth against thy holy child Jesus, whom thou hastanointed, both Herod, and Pontius Pilate, with the Gentiles, and the people ofIsrael, were gathered together" (Acts 4:27).

Faith considers the cause whence it was that Christ was thus givenup, the eternal love of God; the procuring cause was our own sins: and if oncefaith takes a view of sin as that which hath nailed Christ to the cross, itwill have a blessed effect on the soul.

(4) Faith considers in this matter the end of this separation of the body and blood of Christ whichis thus represented; and that is, ultimately and absolutely, the glory of God.He set him forth "to declare his 

righteousness" (Rom 3:25, cf. Eph 1:6). God aimed at the glorifying ofhimself. I could easily manifest unto you how all the glorious properties ofhis nature are advanced, exalted, and will be so to eternity, in this sufferingof Christ. The subordinate ends are two; I mean the subordinate ends of thisvery peculiar act of separation of the body and blood: —

First, it was to confirm the covenant. Every covenant of old was to beratified and confirmed by sacrifice; and in confirming the covenant bysacrifice, they divided the sacrifice into two parts, and passed between thembefore they were offered; and then took it upon themselves that they wouldstand to the covenant which was so confirmed. Jesus Christ being to confirm thecovenant (cf. Heb 9:16), the body and blood of Christ, this sacrifice, was tobe parted, that this covenant might be confirmed.

And, secondly,a special end of it was, for the confirming and strengthening of our faith. Godgives out unto us the object of our faith in parcels. We are not able to takethis great mysterious fruit of God’s love in gross, in the lump; and thereforehe gives it out, I say, in parcels. We shall have the body broken to beconsidered; and the blood shed is likewise to be considered.

This is the peculiar communion which we have with Christ in thisordinance; because there are peculiar objects for faith to act itself upon inthis ordinance above others.

Nature of the Ordinance

The very nature of the ordinance itself gives us a peculiarcommunion; and there are four things that attend the nature of this ordinancethat are peculiar:— It is commemorative, professional, eucharistical, andfederal:—

1. The ordinance is commemorative:"Do this in remembrance of me." And there is no greater joy to theheart of sinners, and a man knows not how to give greater glory to God, than tocall the atonement of sin unto remembrance. It is observed in the offering forjealousy (cf. Num 5:15). If a man was jealous, and caused an offering to bebrought to God, God allowed neither oil nor frankincense; and the reason is,because it was to bring sin to remembrance. But how sweet is that offering thatbrings to our remembrance the atonement made for all our sins! That is pleasingand acceptable unto God, and sweet unto the souls of sinners.

2. It has a peculiar profession attending it. Saith the apostle,"Doing this, ‘ye show forth the Lord’s death till he come;’ you make aprofession and manifestation of it." And, give me leave to say it, theythat look towards Christ, and do not put themselves in a way of partaking ofthis ordinance, they refuse the principal part of that profession which Godcalls them unto in this world. The truth is, we have been apt to contentourselves with a profession of moral obedience; but it is a profession ofChrist’s institution by which alone we glorify him in this world. "I willhave my death shown forth," saith Christ, "and not onlyremembered." The use of this ordinance is to show forth the death ofChrist. As Christ requires of us to show forth his death, so, surely, he hathdeserved it by his death.

3. It is peculiarly eucharistical.There is a peculiar thanksgiving that ought to attend this ordinance. It iscalled "The cup of blessing,’’ or "The cup of thanksgiving;" —the word eujlogiva is used promiscuously for"blessing" and "thanksgiving." It is called "The cupof blessing," because of the institution, and prayer for the blessing ofGod upon it; and it is called "The cup of thanksgiving," because wedo in a peculiar manner give thanks to God for Christ, and for his love in him.

4. It is a federal ordinance, wherein God confirms thecovenant unto us, and wherein he calls us to make a recognition of the covenantunto God. The covenant is once made; but we know that we stand in need that itshould be often transacted in our souls, — that God should often testify hiscovenant unto us, and that we should often actually renew our covenantengagements unto him. God never fails nor breaks his promises; so that he hathno need to renew them, but testify them anew: we break and fail in ours; sothat we have need actually to renew them. And that is it which we are calledunto in this ordinance; which is the ordinance of the great seal of thecovenant in the blood of Christ.

Conclusion & Uses

Upon all these accounts have we special communion with Christ inthis ordinance. There is none of them but I might easily enlarge upon, but Iname these heads: and my design is, to help my own faith and yours from rovingin the administration of this ordinance, or from a general acting of itself, —to fix it to that which is its particular duty; that we may find no wearinessnor heaviness in the administration. Here in these things is there enough toentertain us for ever, and to make them new and fresh to us. But while we comewith uncertain thoughts, and know not what to direct our faith to actparticularly upon, we lose the benefit of the ordinance.

For the use, it is, —

1. To bless God for his institution of his church; which is theseat of the administration of this ordinance, wherein we have such peculiar andintimate communion with Christ. There is not one instance of those which I havenamed, but, if God would help us to act faith upon Christ in a peculiar mannerthrough it, would give new strength and life to our souls.

Now, in the church we have all this treasure. We lose it, Iconfess, by our unbelief and disesteem of it; but it will be found to be aninestimable treasure to those that use it, and improve it in a due manner.

2. Doth God give us this favour and privilege, that we should beinvited to this special communion with Christ in this ordinance? Let us prepareour hearts for it in the authority of its institution; let us lay our souls andconsciences in subjection to the authority of Christ, who hath commanded thesethings, and who did it in a signal manner the same night wherein he wasbetrayed: so that there is a special command of Christ lies upon us; and if wewill yield obedience to any of the commands of Christ, then let us yieldobedience to this. Prepare your souls for special communion with him, then, bysubjugating them thoroughly to the authority of Christ in this ordinance.

3. It will be good for us all to be in a gradual exercising of ourfaith unto these special things, wherein we have communion with

Christ. You have heard sundry particulars: here is an object ofyour faith, that is given to be represented unto you in this ordinance, — thatGod hath prepared Christ a body, that he might be a sacrifice for you; and thatthis body was afterward distinguished into his body, strictly so taken, and hisblood separated from it; and this in a design of love from God, as procuringthe pardon of our sins, as tending to the glory of God, and the establishing ofthe covenant. Train up a young faith in the way it should go, and it will notdepart from it when old. And new things will be found herein every day tostrengthen your faith, and you will find much sweetness in the ordinanceitself.