All the Day Long

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Choral works include the Mass for five parts, Turn our Captivity, A Remembrance and O Lord, support us all the day long. But for a whole book the central character's passivity in seeing people come into and out of her life is just frustrating.

M. Houston, and Erika Moore, The Psalms as Christian Lament: A Historical Commentary (Grand Rapids: Eerdmans, 2014), 208. The items that give the album its title, Meditations and Remembrances, are settings of the 17th-century thinker Thomas Traherne. I find myself enchanted all over again; there must be an ageless quality to it - it was an 'old' book when I first read it, and it is even further from our times now. It is possible too, as Tyler Stewart suggests, that Paul could have anticipated that some at least among his intended readers in Rome might have been aware of the urgent summons with which Psalm 44 concludes (“Rouse yourself! descriptions that point unambiguously toward the nation as a whole, not a righteous remnant within the nation.But a conclusion of that sort would require a more careful reading of the way in which the psalm citation contributes to the rhetoric of its new context within Romans 8:31–39 than the proponents of the traditional view generally offer. As it is written: “For Your sake we are killed all day long; We are accounted as sheep for the slaughter. The soul-life which once rebelled against God's will is now brought into full submission to His will through the work of the cross and is willing to do His will wholeheartedly.

He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil. The language of verses 20–21 (if it is to be taken at face value) seems to imply the kind of protestation of innocence that is ignorant of any prophetic accusation, rather than a knowing rejection of the verdict of the prophets. Paul wants the Christians in Rome to have the right perspective on the circumstances of their daily lives.

To begin with, there is the fact that the immediately preceding verse, Romans 8:35, is a question, not an assertion: its function is not to assert that the people of Christ suffer, but rather (presupposing that this is the case) to ask whether those sufferings can have the effect of separating Christ’s people from his love. Longenecker, The Epistle to the Romans: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 2016), 744–49; see also A. Douglas Moo reads it as an expression of Paul’s concern “to show that the sufferings experienced by Christians should occasion no surprise. Unlike the questions that Paul asks and answers in the diatribes of the earlier chapters, 14 the principal function of these questions is not to advance an argument by introducing new ideas or anticipating possible objections; rather, as Jewett correctly suggests, they perform the recapitulative function of an ἐρώτησις, inviting the audience to join in asking (and, in some cases, answering for themselves) questions whose answers have already been given or implied earlier in the letter. Clean pages with some ink marks,mark and light shelf wear on the outer edges,a couple of stain marks on the edges of the pages,previous owner's name and small inscription written on the edge of the front endpaper,some creases on the edges of the pages.