Gift Within the Gift

Heard this story from priest during his sermon: A Church Missionary Society (CMS) missionary was given an exquisite sea-shell by a small boy. The missionary enthused over the gift after thanking the boy for it and then asked the giver from where he had got it. The boy told him where and the missionary realised that this place was many kilometres from where they were now.

The missionary said, 'What a long way for you to have to walk to get this gift for me?' To which the boy replied, 'The walking was part of the gift!!'

This story is slightly reminiscent of Jesus' observation of the widow who placed into the temple treasury two of the least valuable coins of the time out of her poverty and thereby put in more than all those who gave of their abundance (Mark 12:38-44).

May be Jesus was saying in effect, that a further gift of herself, of her generosity, of her faith in God's provision, lay within the tiny gift that she gave and that made all the difference.

Disasters, Wrath and Mercy

Writing on tsunamis and other similar catastrophes, John Piper has written, '[t]he point of every deadly calamity is this: Repent. Let our hearts be broken that God means so little to us. Grieve that he is a whipping boy to be blamed for pain, but not praised for pleasure. Lament that he makes headlines only when man mocks his power, but no headlines for ten thousand days of wrath withheld. Let us rend our hearts that we love life more than we love Jesus Christ. Let us cast ourselves on the mercy of our Maker. He offers it through the death and resurrection of his Son.

This is the point of all pleasure and all pain. Pleasure says: “God is like this, only better; don’t make an idol out of me. I only point to him.” Pain says: “What sin deserves is like this, only worse; don’t take offense [sic] at me. I am a merciful warning.” ' 

Piper correctly summarises accurately one of the emphases of the Holy Scriptures about disasters. When Jesus was told about Jewish zealots who were killed by Romans for their insurgency He added the example of the tower of Siloam falling and killing some people saying that these examples of disasters called His hearers away from passing judgement as to the righteousness or otherwise of those that had died. Rather, these happenings called them to repent: "Unless you repent, you will likewise perish" (Luke 13:4).

Christian Incognito

Recently, I found myself in a situation where unsavoury things were being said in a semi-public group. I felt trapped as a Christian. I knew that I didn't want to be identified with what was happening but also was embarrassed about lacking the know-how to dissociate from the comments.

Church reminded me of this situation when the preacher spoke about Jesus' wish to remain incognito at times. The priest contrasted that with our wish sometimes to be incognito when we should be taking more affirmative stand for the gospel and its implications. Although the priest's comment wasn't germane to the bible passage, it was germane to my situation and I felt appropriately chastened by it.

It's good when one can go to church and have one's sin brought to one's attention knowing that the rebuke of the Lord is always designed to be merciful!!

God's Good Gift

What view do the Scriptures take of the everyday things of life? Sunday's readings (30th Sunday after Pentecost, an ordinary* Sunday) give an answer to that question: Song of Songs (2:8-13, intimate love), Psalm (45, marriage), James (1:17-27, God's good gifts) and Mark 7:1-8;14-23 (all foods are clean). Each of these passages either declares a particular thing good (Song of Songs, Psalm) or generalises about the goodness of creation's gifts (James and Mark).

However, Song of Songs and the Psalm go further. Both are passages have more than one apparent level of meaning.

If we examine Psalm 45 at first glance the psalm is a song about the King's marriage to his Queen. But the New Testament in Hebrews 1 takes the words of Psalm 45:6-7 and applies them to Jesus. So this Psalm is a Messianic Psalm. One writer has made the excellent point that all the kings were "messiahs". They were all anointed to rule for God, which is the essence of what Messiahship is. In any case, Psalm 45, since the advent of Christ into the world, has now taken on a completely new meaning, a meaning found only in Jesus the Anointed One.

The Song of Songs passage also has two meanings because at one level it celebrates committed young love but at another, the OT saints and the church have always extended its meaning beyond human love to that of the love between God and humankind. However, I rather incline to the view of James Hamilton who argued that all the OT is pervaded by a messianic motif and that Song of Songs is the music of that motif.

So while the good gifts of creation abound for the enjoyment of humankind, they are also gifts that cannot be divorced from the Giver, Who has given us His greatest gift, Messiah Himself.

*Note: Ordinary Sundays are not "ordinary" as opposed to special or extraordinary ones but Sundays in terms of their order, 1st, 2nd, 3rd etc. See here.

A Sophisticated Pentecostal View

The number of views re Spirit-Baptism is amazing and is well-catalogued here by Sam Storms. One would have to conclude from this variety that the subject of the Holy Spirit Baptism is not an easy one!!

Douglas A. Oss in Are Miraculous Gifts for Today: Four Views presented a case for a Pentecostal/Charismatic understanding of the present work of the Spirit that is more sophisticated than what is normally given. He argued that just as the Holy Spirit's work in the Old Testament is both "inner-transforming" (in anticipation, Jer 31:31-34; Ezek 11:19-20; 36:26-27; 37:14) and "empowering" (Num 11:24-27 etc; Judg 14:6.19 etc) so it is in the New Testament.

Oss raised the important issue as to whether the writings of St Luke and St Paul have different emphases regarding the Spirit and he answers that affirmatively. Their emphases are different but complementary. St Paul focuses strongly on the "inner-transforming" nature of the Spirit while St Luke focuses almost exclusively in Acts on the empowering of believers for proclamation of the gospel.

Therefore, Oss contended that it is an error to conflate these two different works of the Spirit.

The prophet Joel specifically sees the Day when the empowering by the Spirit will be universalised (Joel 2:28-32), which occurred on the day of Pentecost (Acts 2:17-21) when the Spirit filled the 120 (pace those who say it was only the 12 apostles). Luke's emphasis on the Holy Spirit as empowerment is borne out by the writer's mention of Jesus being full of the Holy Spirit after his water baptism (Lu 4:1) and returning after His temptation in the power of the Spirit (v.14) to speak in the synagogue at Nazareth with "the Spirit upon Him" (v.18). Interesting too that Luke phrases the "prayer" material in his account (ch 11) to climax with the words, "how much more will the Heavenly Father give the Holy Spirit to those who ask Him" (v.13, cf Matt 7:11, where Matthew has "good gifts").

Luke ended his gospel account with Jesus promising the disciples that they would be "clothed with power from on high" (24:48) and opens Acts repeating the promise of power (1:4-5,8). Not that Luke was completely unaware of the regenerative power of the Spirit (Acts 15:8-9) but his main emphasis is on empowerment.

On the other hand, St Paul also knows the empowering of the Holy Spirit for he warns against quenching the Spirit and despising prophesying (1 Thess 5.19-20).

Hence, Oss' conclusion is that Pentecostals believe all Christians receive the Holy Spirit at conversion but a charismatic receiving of the Spirit is also available to all the saints of God, a filling that needs to be constantly renewed (Eph 5:18).

Table Waiters

In the Acts 6 where the seven deacons are to be picked, one of the criteria used for their selection is that they are to be "full of the Holy Spirit" (v.3).

These deacons were ostensibly picked to wait on tables but two of them at least did more than that. Stephen, one of the seven, is described as being "full of faith and of the Holy Spirit". Why the two things I wonder? Why isn't full of faith enough?

That designation reminds us that it's important not only to have faith but also to be full of the Holy Spirit even if it's only to wait on tables!!!

This man so full of God, so full of the Spirit performs "great signs and wonders among the people" (v.8). His opponents not able to withstand "the wisdom and the Spirit with which he spoke" (v.10) have him falsely accused dragged before the Jewish council to defend himself.

In Acts 7, the angelic Stephen (6.15) castigates those hearing his defence as those who resist the Holy Spirit (v.51) and then being "full of the Holy Spirit" sees the glory of God and Jesus at his right hand (v.55-56).

The next time we are chosen to be a "table waiter" we need to ask, am I full of faith AND full of the Holy Spirit?

Distinguishing Initiation From Empowerment

Along with a number of writers, it is easy to agree that baptism with the Holy Spirit (Spirit-Baptism) is an experience of entry into the body of Christ (1 Cor 12.13).

That's why, so it is said, that Spirit-Baptism is closely connected to water-baptism (e.g., Acts 2.38; 9.17-19) and with repentance and trust in Christ (Acts 19.4,5) which is based on a 'receiving of the Word' Acts 8.4 & 14,15) because each in its way is part of the same spiritual reality.

Reception of the Word about Christ moves one towards the initiating waters of baptism (Acts 8.35-38) and the filling of the Spirit seals that covenant with God (Eph 1.13).

The very fact that Jesus is heralded by John the Baptist (in all 4 gospels) as the one who baptises with the Holy Spirit is evidence that Spirit-Baptism is mightily important. John believed Spirit-Baptism defined Jesus' ministry as contrasted with his (Jn 1.26; 33). In John 7, Jesus cries out at the Feast of Tabernacles re the Spirit flowing out of the hearts of thirsty Jesus believers (v. 38-39). (But the account mentions that only after Jesus' glorification is the Spirit to be given in this sense.)

Nonetheless, although believing the Spirit Baptism is tied to initiation into the body of Christ, is not to say that it is identical with initiation. In this respect, the Pentecostals are correct. The cases in the Acts (particularly ch 8 and 19) distinguish between initiation and Spirit-Baptism although a distinction does not mean a separation (Acts 2:38).

Did You Receive When You Believed?

Being a former Pentecostal (third-generation) but now longing for my present denomination (the Anglican Church of Australia) to experience the wind of the Spirit in new ways, this post reflects on the account of John the Baptist's disciples found by St Paul in Acts 19.1-7.

These Ephesian disciples prompt St Paul to ask, "Did you receive the Holy Spirit when you believed?" And the question for us must be, 'What was it about the behaviour or demeanour of these disciples that led St Paul to ask that question?' I say that because I cannot imagine Anglican or Reformed or Baptist believers being asked this question by one of their leaders!

Surely today we would answer: 'Why do you ask such a strange question? Of course I have received the Holy Spirit otherwise I wouldn't be a Christian believer at all.' And Paul's own writings would seem to support that position for he does say in Romans 8.9 that any who do not have the Spirit of Christ do not belong to Christ. So, being a Christian and having the Spirit are concurrent.

However, we are still left with Paul's question to these Ephesian disciples.

We can only infer from that question that when people received the Holy Spirit, things happened. Those around saw something occur (and consequences followed). As John Piper (staunch Calvinist in the tradition of Jonathan Edwards) has said, the receiving of the Holy Spirit in the Acts is "experiential".

That leaves open the problem as to why many Christian believers today do not know of any experience of the Holy Spirit's having "fallen on them" (Acts 8.16).

We will address this issue in the next post.

Early Australian Pentecostalism

I grew up from the age of 10 to around 29 years of age, at the Pentecostal Church at Richmond Temple, 343 Bridge Rd Richmond, an inner suburb of Melbourne, Victoria, Australia. During most of that time, Pastor Charles Lewis Greenwood (1891-1969) led the Temple as its minister.

There I committed and re-committed my life to Christ at many altar calls, was filled with the Spirit and spoke with other tongues, was baptised in water, and had my marriage to Elizabeth solemnised by C.L. (as he was affectionately known) in 1968. Recently, I have read The C.L. Greenwood Story by George Forbes and been inspired again by the message of the Australian Pentecostal Movement.

My family has had a profound association with the Pentecostal movement. My paternal grandfather/grandmother were associated with Good News Hall (GNH) in North Melbourne, along with their 11 children, with my father (number 6 child) remaining strongly influenced by GNH until his death in 2005.

GNH, the first Pentecostal group in Australia, was established in 1909 by Janet Lancaster. GNH wanted to be founded on the words of scripture alone and rejected the orthodox creeds of the early church. This stand led them to heterodox views re the Trinity, the soul's existence after death and the eternal punishment of the wicked. Nevertheless, the group was very charitable to others who believed differently (Chant, Heart of Fire, p. 54) and to those who sought to disparage them.

Their doctrinal position drew the ire of other Pentecostal groups, chiefly the Sunshine Revival group (1916, C.L.Greenwood and A.C.Valdez) and the Southern Evangelical Mission (1911, Robert Horne, Caulfield) and also overseas speakers that GNH invited to Australia such as Smith Wigglesworth and Aimee Semple McPherson. By the late 1930s the group, by then The Apostolic Faith Mission (name changed 1927), had completely collapsed. Nevertheless, much of present Australian Pentecostalism owes a debt to Janet Lancaster and her church's work.

My maternal grandfather who was saved through The Brethren later came "into Pentecost" at Richmond Temple, to where the Sunshine Revival group had finally come, through the invitation of a good work-mate whose son would years later become the pastor of Richmond Temple for over 20 years, Philip Hills!

I know growing up in a heterodox family I got to know the bible fairly well. At least I got to know some parts of the bible from a heterodox point of view at least!! But the Pentecostal (and Brethren) Sunday schools I attended over many years taught me well. We were taught to memorise scripture and I would now argue that memorisation of scripture is extremely important for building a solid life of faith.

Much in present-day Pentecostal churches has changed since the time I was brought up in it. Change is of course inevitable; but whether it is change for the better needs careful examination. One of the greatest differences I think between then and now is that then much was made of the second coming of Christ, that Jesus was coming soon! Our hymns and songs testified to it; whereas now, the greater emphasis is on temporal lives.

The notion of being prosperous would have been virtually incomprehensible to the early Pentecostals who struggled through WW1 and then an economic depression. ((In fact, GNH ran a soup kitchen during the 1920s (Chant, Heart of Fire, p. 48-51)). Their great hope was the wealth of heaven with Christ that awaited them, not the trinkets this world offers.

But now I am an Anglican; but an Anglican that appreciates the lessons I learned in early Pentecostal circles. An Anglican who yearns to experience the reviving of my present church in the joy of the Spirit so that many others outside may come to know the present, transforming power of God in their lives for the glory of God.

Song, Spirit and Joy

I have just finished reading John Pollock's biographies of John Wesley and John Newton (Kingsway Publications), an inspiring read but I was particularly touched, among other things, by the hymns in these accounts. Others have made the valid point that some contemporary hymns/songs lack the doctrinal weight of these old hymns.

However, my object is to draw attention to the importance of singing in church. While singing is not all there is to worship, singing is notable as it sets Christians apart -interestingly, our society loves being entertained by singers but is not so keen on singing itself. This fact has been attributed to present Western joylessness- because singing is an expression of Holy Spirit joy. The Spirit and singing are strongly related in Eph 5:18-20 and the undercurrent of joy is not hard to detect in this same passage.

Once I went with a group of Christians to a Anglican service/church influenced by the Toronto Blessing. Although I had been raised in the Pentecostal tradition, I was in a bad state emotionally/spiritually that evening and somewhat resistant about attending the service. However, being an Anglican setting, the service was quiet and dignified which suited me.

Then during the singing I felt my spirit gently touched and lifted up. A burden rolled away during the singing. I was also prayed for later but "nothing" else happened as such; it had already happened!

Joyfully, I walked free for 2-1/2 weeks following that service of the besetting depression and anxiety that I had been suffering from.

Although my condition is now under the control of medication, depression and anxiety still afflict me from time to time. Yet, again and again, I have experienced that lifting up of my Spirit when the people of God sing the songs of Zion. Doubtless, praising God in song is something from which the demons harassing us flee.

Fight The Good Fight

Add to Favorites/Bookmark    Send "Fight the good fight with all thy might" Ringtone to your Cell Fight the good fight with all thy might! Christ is thy strength, and Christ thy right; Lay hold on life, and it shall be Thy joy and crown eternally. Run the straight race through God's good grace, Lift up thine eyes, and seek His face; Life with its way before us lies, Christ is the path, and Christ the prize. Cast care aside, lean on thy Guide; His boundless mercy will provide; Trust, and thy trusting soul shall prove Christ is its life, and Christ its love. Faint not nor fear, His arms are near, He changeth not, and thou art dear; Only believe, and thou shalt see That Christ is all in all to thee.    end "Fight the good fight with all thy might" Ringtone to your Cell This old hymn was used at the Sunday morning service on June 28th as one of the readings came from St Paul's stirring farewell to Timothy summed up in his testimony that Paul had "fought the good fight". (It was a St Peter's day being celebrated but St Paul provided an appropriate companion-saint while bearing in mind that all the redeemed in Christ are saints.) The old hymns are quick to remind us that life is a fight, a struggle against "the world, the flesh and the devil". We often forget this today and when trouble afflicts us we wonder why when we have done this faithfully and that industriously, why it is that we are afflicted. However, it has always been so with Christians. The old saints knew that nothing we can do acts as a talisman or charm to ward off evil. All the evil that befalls urges us to flee to Christ as in the third and fourth stanzas above (which almost brought me to tears on Sunday). Sunday, June 21, 2009 Growing Faith The Markan pericope found in 4.35-41 can be viewed as a story about the issue of faith. Probably that's the way it should be seen given that the disciples lack of faith is what Jesus focussed immediately upon after he stilled the waters and winds. But what is this lack of faith about? The disciples had seen Jesus do some mighty miracles and so they had faith in him to do such things. But their faith was being tested in a new arena, the arena in which some of them earned their living fishing, in the area of what is called "nature". Their fear took the form of chiding the sleeping Jesus with failing to show any care towards the danger of their perishing by drowning. They failed to understand that if Jesus was with them then nothing ultimately bad could befall them. The boat may even founder but they would be "saved" because he was their salvation. I choose to believe that as these disciples experienced Jesus as Lord of wind, water and storm, their faith in him also expanded. I also believe that as we walk with him on our journey, our faith will be expanded as we go through the various stations of life with their ever-increasing difficulties. Every trial is an opportunity for greater growth in God. Monday, April 13, 2009 Resurrection Stories of Faith? Many believe that the resurrection accounts are merely "stories of faith". These phrase could simply mean that the gospel writers guided by the Spirit (2Tim 3:16) selected from the extant tradition elements that suited their particular purpose for writing. Furthermore, that the stories they present, view events from the perspective of faith (rather than simply recounting a historical record alone). These evangelists are believers and speak in terms of belief. However, the above phrase may have a meaning that is unacceptable to me at least. While I accept that differences are found among the accounts of the resurrection appearances, I don't accept that these differences mean that we can treat these versions as reducible to the whims and fancies of human writers. The scriptures are completely trustworthy in what they intend which is to make us "wise unto salvation" (2 Tim 3.15). One feature that NT Wright presented http://www.christianitytoday.com/ct/2009/aprilweb-only/114-42.0.html as earning special attention re the Resurrection accounts is the absence of scripture verses. (I've never noticed this feature before!) Up until the resurrection stage in the unfolding of the story of Jesus, OT scriptures are directly quoted or alluded to throughout the records. But, once we get to the resurrection accounts, nothing. And why might that be? St Paul did not have any trouble citing OT parallels for the resurrection but the gospel writers are silent. One possible reason is that the gospel writers are drawing on an old, oral tradition that has no explanation for the resurrection. It is beyond the experience of the Jewish disciples. Of course, the Jews knew about people being raised from the dead but Jesus' resurrection is not mere resuscitation. He is not an animated corpse who will die again in due course. Although, He is a real living person, He is a person whom the disciples recognise but not always easily. He also passes through locked doors as well and can come and go to heaven. Wright therefore concluded that what we get in the gospels is the resurrection unedited and without gloss. Sure, minor differences occur among the evangelists but the core the story is the same: Jesus dies, is buried in an unused sepulchre which is guarded by Roman decree but on the third day Jesus' body is nowhere to be found. He then begins to appear to individuals and to groups who are in the main slow to believe that this is Jesus their Master. All these accounts are more than individual stories of faith; they are versions emerging from a community of faith, which is convinced that it has seen the Risen Lord. Christ GodForsaken? All my life I have heard how Jesus was the Godforsaken One. And again, recently, a leader in a service said, that God the Father "turned His face away from the Son on the cross". But is that true? Was there some split in the Trinity that resulted in one Member turning away from another because of our sin? The best treatment I have read on this matter is found at http://answers.org/theology/forsaken.html. One of the excellent points made by this author is that these words are the opening words of the Messianic Psalm 22. When so quoted, the terms of the whole of the psalm is being evoked. These words are the cry of the dying Messiah whose agony is fulfilling the terms of the psalm. Even His accusers are part of that fulfilment when they wag their heads and mock him, "He trusts in God; let God deliver him now, if He desires him" (Ps 22:6-8; Matt 27:43). Note too the reaction of the onlookers to his quoting of these verses from Ps 22. "This man is calling Elijah" who mock Jesus as if he is calling on Elijah. (Eli and Elijah may sound similar coming from the lips of a crucified man.) Importantly, they don't conclude that Jesus is admitting he is Godforsaken. And then Jesus dies. What happens then is that the Temple's curtain is torn in two from top to bottom, the earth shakes, rocks are split and saints are raised to life!! All these are signs of redemptive judgment on the old order and patently confirm Jesus as the Messianic King of a New Order. Sunday, April 12, 2009 WHEN I SURVEY At Belgrave Heights Convention on Good Friday, I was standing depressed in the morning service when the congregation sang, "When I survey the wondrous Cross" to a haunting melody. This band of evangelical Christians sang this hymn with such feeling and gusto that, caught up by the Spirit, I raised my hands. Now the raising of hands is relatively rare at this place and being a staid Anglican, I don't raise my hands often either but on this occasion I felt compelled. The tears pattered on my cheeks and my body shook; then I felt released. I have felt this type of release before but not for some time. The teaching given was excellent. I was challenged by it and probably enjoyed that more because of the healing work that had been done in my heart and soul. God had met me in this situation and relieved me from a pain that had been dogging me for some time. All glory to Him. Monday, March 30, 2009 Hills of Psalm 121 I was at a college graduation recently expecting it to be the normal thing although happy for the students I knew and their joy at finally reaching their goal of finishing their courses. However, as often happens, the Lord arrested my attention with his Word. One of the speakers given the task to bring greetings from an American University, talked about Psalm 121 and what a blessing this psalm had been to him. He indicated that the question in verse 1, "I will lift up mine eyes unto the hills, from where does my help come?" is best understood as a reflection of the pagan worship that took place on the "high places" as in Jeremiah (3.23, "Surely the [idolatrous] commotion on the hills and mountains is a deception; surely in the LORD our God is the salvation of Israel" http://www.ridgewaymethodist.org.uk/pdf/Psalm121Sermon.pdf). Other commentators also believe it could relate to Jerusalem or Mt Zion in which case the psalmist is saying as he travels to the holy Mount, as I lift up mine eyes to the hills I remember that beyond these hills is the power of the Lord God the creator. Both interpretations, however, act as warnings to remind up to keep our eyes on the fact that it is the Lord, the God of Israel, the God of our Lord Jesus Christ, who has made everything, heaven and earth. Both interpretations warn us of the present danger of substituting idols for the living God; of trusting in a variety of created things to support us when things are tough when in effect only the One "from whom, through whom and to whom are all things", can possibly do that. Sunday, March 15, 2009 Who Among Us Welcomes Change? I for one don't! And I'm sure if i had been in the temple when Jesus drove the money-changers out of the temple in Jn 2, I imagine I might have resisted strongly the change that his actions presaged. For he was not just upset about the money transactions; his zeal related to his understanding that he had come to bring in a new order of things, a dominant theme throughout the gospel of John. We grasp this notion when we listen carefully to the discussion about the temple and his body after his actions above. We see that this temple in Jerusalem is no longer to be the place of sacrifice but his body is to be the final sacrifice ushering in true worship (Jn 4) through his resurrection. Saturday, February 21, 2009 WHERE ARE YOU GOD? In Victoria, Australia we have just come through a horrific time of bushfires driven by high winds in 46 degree heat. Over 200 people have been killed by the fiery blazes with some towns being destroyed completely. For some people, such suffering raises the question of ‘Where is God?’ The questioners raise this question as if the mere presence of such tragedies shatter any belief in the existence of a loving God. Surely, that can’t be so because such events have been happening since recorded history and yet belief in God has continued. I’ve heard it suggested that at the Fall into apostasy by man, everything falls under the judgment of God but God freely maintains his creation in the face of its fall away from his Rule (even though the effects of man’s apostasy are revealed throughout the creation daily). The bushfires, some of which were deliberately caused by firebugs, others caused by lightning strikes, evidence the consequences of man’s fall into sin. We might question, 'Where is God?' but the answer comes, ‘Where I’ve always been, upholding and sustaining my creation despite the powers seeking its destruction! But, then in this drama, I hear another question and it is the question that God addresses to man. ‘Where are you O Man?’ And do we not have to say that we often are the ones whose hearts are far from God, who live as virtual deists, imagining that God may be the creator but is certainly not interested in the world as it exists today. Do we not have to confess that we live as if God didn’t exist but cry out in pain and anger when suddenly we face tragedies such as bushfire and flood? And then the question comes, "Where have you been O Man? Where has your attention been during the months and years when you have given Me not a thought or concern?" The bushfires do not so much call God’s existence into question as call our existence into question. Sunday, January 11, 2009 Besieging Love of God Heard in church today the bewitching song based on Psalm 139 and felt myself struck dumb by the line: and with love everlasting you besiege me I sat and couldn't get the image of the besieging love of God out of my head. As great powerful armies besieged cities in ancient times, so the love of God in Christ, lays siege to our hearts, encompassing them round and about. 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