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All the Day Long

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But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.

The message of the gospel does not explain the inexplicable, or restrict its comfort only to those sufferings that are uniquely Christian sufferings, experienced as the direct outworking of the faithfulness of believers. I particularly loved the sections with the children punting and camping along the Cornish coves and rivers, sleeping on bracken and catching fish for a campfire supper.

There is a certain historical plausibility, too, about an imagined context of composition for the psalm in which considerations of covenant loyalty have dictated a foreign policy that has exposed the nation to vengeful reprisals from a neighbor, a suzerain-state or an imperial overlord. As it has been written: "For Your sake we face death all the day; we were regarded as sheep of slaughter.

Too often, when I pick up a past favourite book, I find it has lost the magic for me; I have grown and changed, and the book has not. Commentators who suggest an answer to the question of how the psalm citation functions within the rhetoric of Romans 8:31–39 tend to propose one of two main alternative viewpoints: (i) that the psalm-citation functions within Paul’s argument as a proof for the proposition that sufferings are the expected lot of the people of God; or (ii) that the citation (reinterpreted in light of the gospel) is appropriated by Paul as a prophecy of the sufferings of the church. Christians are to voice that which creation is unable to articulate—and when that fails, know that the Spirit is able to articulate for us that which we can say neither for ourselves nor for a groaning creation. It was formerly a print journal operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008.I think that ‘ all day long’ means 24 hours or from morning to night, it implies only the length of time. v. 30) and assuring them that “neither death, nor life … nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (8:38–39). Even on this reading, of course, the passive-voice form of the verb, in the Greek as well as in the Hebrew, does not imply a focus on the motivation of the community in “facing” or “enduring” death, but on the cause or motive for which they were “killed” by others. Alongside these considerations regarding the language and literary affinities of the psalm itself, it is also worth noting its placement in Book II of the psalter (which concludes with a prayer for the “king’s son” and a postscript, “The prayers of David son of Jesse are ended”), which may suggest that the editors of psalter intended the psalm to be read within a pre-exilic frame, before the shift of focus toward the exile in Book III. Calvin, for example, acknowledges the possible objection that the oppression under Antiochus (which he sees as the likely occasion for the psalm’s original composition) was an unusual calamity, but insists that, nonetheless, “since they have first affirmed their innocence, and show that they are burdened by so many evils, we can fittingly argue from this that there is nothing new in the Lord permitting his saints to be exposed to the cruelty of the ungodly.

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