In chapter four of Indwelling Sin in Believers, John Owen began to unpack how indwelling sin is enmity against God. Here in chapter five, he described how this enmity manifests itself as aversation—turning from God and all things associated with God in disgust. Aversation is an older term, with a more intense sense of disgust than the similar modern term aversion. A Biblical example of aversation would be the enmity between the Jews and Samaritans.
The Samaritans believed they were the true descendents of Israel and the keepers of the Torah. During New Testament times, their main religious site was Mount Gerizim. They believed that the Jewish temple and priesthood were illegitimate. They took their name from the Hebrew phrase “keeper of the law.” They believed Mount Gerizim was where both the patriarchs and the Israelites (when they first arrived in Canaan) made sacrifices. The Samaritan version of the Pentateuch also said God’s people should worship him in Shechem, making worship in Jerusalem illegitimate. They also believed that their messiah would be a prophet like Moses.
Needless to say, this made the Jews and Samaritans religious, ethnic and cultural enemies with a strong aversation for one another. This context lays the foundation for the encounter between Jesus and the Samaritan woman in chapter four of the gospel of John. John Owen said there is an aversation in the law of sin against everything of God. All reluctance towards religious practices designed to attain communion with God, all carnality and religious formality springs from this root. “It will allow an outward, bodily presence unto the worship of God, wherein it is not concerned, but it keeps the heart quite away.”
Some people pretend they have no aversation towards the things of God. Rather, they believe they have liberty or freedom from these duties. Owen thought this pretended liberty came from “ignorance of the true state and condition of their own souls.” or through a lack of faith and interest in Christ. “It may be, whatever duties of worship or obedience such persons perform, they may, through want of faith and an interest in Christ, have no communion with them; and if so, sin will make but little opposition unto them therein.” It can often be found in the emotions, where there is a secret loathing about any “close or cordial dealing with God.”
Even when convictions, sense of duty, dear and real esteem of God and communion with him, have carried the soul into its closet, yet if there be not the vigour and power of a spiritual life constantly at work, there will be a secret loathness in them unto duty; yea, sometimes there will be a violent inclination to the contrary, so that the soul had rather do any thing, embrace any diversion, though it wound itself thereby, than vigorously apply itself unto that which in the inward man it breathes after. It is weary before it begins, and says, “When will the work be over?”
Aversation is also found in the mind. When we pray we should be able to “fill our mouths with arguments” to God (Job 23:4). Our minds should be ready to plead for the considerations that prevail with God. What if it starts, but then wanders or fades—“all from this secret aversation unto communion with God, which proceeds from the law of indwelling sin.” Others are so occupied with family or public duties that they have little time for private prayer. This is the source of many foolish opinions and the beginning of many who fall away from God.
Finding this aversation in their minds and affections from closeness and constancy in private spiritual duties, not knowing how to conquer and prevail against these difficulties through Him who enables us, they have at first been subdued to a neglect of them, first partial, then total, until, having lost all conscience of them, they have had a door opened unto all sin and licentiousness, and so to a full and utter apostasy.
Owen said he was convinced that among believers, there were two common ways of backsliding. The first was from a great or notorious sin that bloodied their consciences, tainted their affections or and intercepted all delight of having anything more to do with God. The second was from weariness in contending against “the powerful aversation, which they found in themselves.” The reason for all of this is, that giving way to the law of sin in the least is giving strength to it. Leaving it alone lets it grow. Failure to conquer it, is to be conquered by it.
The best way to prevent the fruits and effects of this aversation is to stay in a universally holy frame of mind. It is impossible to keep the heart in a holy frame of mind for one duty, unless it is done for all of them. “A constant, even frame and temper in all duties, in all ways, is the only preservative for any one way.” Strive to prevent the beginnings of this aversation. Guard against temptations; oppose them. Strive to possess your mind with the beauty and excellency of spiritual things, and so this cursed aversation of sin will be weakened.
As an aside, Owen suggested his readers develop a humble awareness of the presence of this aversation to spiritualness present in our nature. If someone were to recognize its efficacy, what consideration can, be more powerful, to bring them unto humbly walking with God?” Since God delights to dwell with individuals who are “of an humble and contrite spirit,” so it can be effective in weakening the remaining sin within us.
In closing the chapter, Owen urged that we labor to occupy our minds with the beauty and excellency of spiritual things, so that “this cursed aversation of sin” can be weakened. “Let, then, the soul labour to acquaint itself with the spiritual beauty of obedience, of communion with God, and of all duties of immediate approach to him, that it may be filled with delight in them.”
