Books and Parchments

For more on the Darby Bible Translation see our podcast about it on episode 20.

Romans 5:

Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ; by whom we have also access by faith into this favour in which we stand, and we boast in hope of the glory of God. And not only that , but we also boast in tribulations, knowing that tribulation works endurance; and endurance, experience; and experience, hope; and hope does not make ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us: for we being still without strength, in the due time Christ has died for the ungodly. For scarcely for the just man will one die, for perhaps for the good man some one might also dare to die; but God commends *his* love to us, in that, we being still sinners, Christ has died for us. Much rather therefore, having been now justified in the power of his blood, we shall be saved by him from wrath. For if, being enemies, we have been reconciled to God through the death of his Son, much rather, having been reconciled, we shall be saved in the power of his life. And not only that , but we are making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation. For this cause , even as by one man sin entered into the world, and by sin death; and thus death passed upon all men, for that all have sinned: (for until law sin was in the world; but sin is not put to account when there is no law; but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come. But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many. And shall not as by one that has sinned be the gift? For the judgment was of one to condemnation, but the act of favour, of many offences unto justification. For if by the offence of the one death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ:) so then as it was by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life. For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous. But law came in, in order that the offence might abound; but where sin abounded grace has overabounded, in order that, even as sin has reigned in the power of death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord.

For more on the Darby Bible Translation see our podcast about it on episode 20.

Romans 4:

What shall we say then that Abraham our father according to flesh has found? For if Abraham has been justified on the principle of works, he has whereof to boast: but not before God; for what does the scripture say? And Abraham believed God, and it was reckoned to him as righteousness. Now to him that works the reward is not reckoned as of grace, but of debt: but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness. Even as David also declares the blessedness of the man to whom God reckons righteousness without works: Blessed they whose lawlessnesses have been forgiven, and whose sins have been covered: blessed the man to whom the Lord shall not at all reckon sin. Does this blessedness then rest on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness. How then has it been reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision as seal of the righteousness of faith which he had being in uncircumcision, that he might be the father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also; and father of circumcision, not only to those who are of the circumcision, but to those also who walk in the steps of the faith, during uncircumcision, of our father Abraham. For it was not by law that the promise was to Abraham, or to his seed, that he should be heir of the world, but by righteousness of faith. For if they which are of law be heirs, faith is made vain, and the promise made of no effect. For law works wrath; but where no law is neither is there transgression. Therefore it is on the principle of faith, that it might be according to grace, in order to the promise being sure to all the seed, not to that only which is of the law, but to that also which is of Abraham's faith, who is father of us all, (according as it is written, I have made thee father of many nations,) before the God whom he believed, who quickens the dead, and calls the things which be not as being; who against hope believed in hope to his becoming father of many nations, according to that which was spoken, So shall thy seed be: and not being weak in faith, he considered not his own body already become dead, being about a hundred years old, and the deadening of Sarah's womb, and hesitated not at the promise of God through unbelief; but found strength in faith, giving glory to God; and being fully persuaded that what he has promised he is able also to do; wherefore also it was reckoned to him as righteousness. Now it was not written on his account alone that it was reckoned to him, but on ours also, to whom, believing on him who has raised from among the dead Jesus our Lord, who has been delivered for our offences and has been raised for our justification, it will be reckoned.

For more on the Darby Bible Translation see our podcast about it on episode 20.

Romans 3:

What then is the superiority of the Jew? or what the profit of circumcision? Much every way: and first, indeed, that to them were entrusted the oracles of God. For what? if some have not believed, shall their unbelief make the faith of God of none effect? Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment. But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man. Far be the thought: since how shall God judge the world? For if the truth of God, in my lie, has more abounded to his glory, why yet am *I* also judged as a sinner? and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just. What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin: according as it is written, There is not a righteous man , not even one; there is not the man that understands, there is not one that seeks after God. All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one: their throat is an open sepulchre; with their tongues they have used deceit; asps' poison is under their lips: whose mouth is full of cursing and bitterness; swift their feet to shed blood; ruin and misery are in their ways, and way of peace they have not known: there is no fear of God before their eyes. Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God. Wherefore by works of law no flesh shall be justified before him; for by law is knowledge of sin. But now without law righteousness of God is manifested, borne witness to by the law and the prophets; righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference; for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption which is in Christ Jesus; whom God has set forth a mercy-seat, through faith in his blood, for the shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; for the shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of the faith of Jesus. Where then is boasting? It has been excluded. By what law? of works? Nay, but by law of faith; for we reckon that a man is justified by faith, without works of law. Is God the God of Jews only? is he not of the nations also? Yea, of nations also: since indeed it is one God who shall justify the circumcision on the principle of faith, and uncircumcision by faith. Do we then make void law by faith? Far be the thought: no, but we establish law.

For more on the Darby Bible Translation see our podcast about it on episode 20.

Romans 2:

Therefore thou art inexcusable, O man, every one who judgest, for in that in which thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we know that the judgment of God is according to truth upon those who do such things. And thinkest thou this, O man, who judgest those that do such things, and practisest them thyself , that *thou* shalt escape the judgment of God? or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads thee to repentance? but, according to thy hardness and impenitent heart, treasurest up to thyself wrath, in the day of wrath and revelation of the righteous judgment of God, who shall render to each according to his works: to them who, in patient continuance of good works, seek for glory and honour and incorruptibility, life eternal. But to those that are contentious, and are disobedient to the truth, but obey unrighteousness, there shall be wrath and indignation, tribulation and distress, on every soul of man that works evil, both of Jew first, and of Greek; but glory and honour and peace to every one that works good, both to Jew first and to Greek: for there is no acceptance of persons with God. For as many as have sinned without law shall perish also without law; and as many as have sinned under law shall be judged by law, (for not the hearers of the law are just before God, but the doers of the law shall be justified. For when those of the nations, which have no law, practise by nature the things of the law, these, having no law, are a law to themselves; who shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing or else excusing themselves between themselves;) in the day when God shall judge the secrets of men, according to my glad tidings, by Jesus Christ. But if *thou* art named a Jew, and restest in the law, and makest thy boast in God, and knowest the will, and discerningly approvest the things that are more excellent, being instructed out of the law; and hast confidence that thou thyself art a leader of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and of truth in the law: thou then that teachest another, dost thou not teach thyself? thou that preachest not to steal, dost thou steal? thou that sayest man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou who boastest in law, dost thou by transgression of the law dishonour God? For the name of God is blasphemed on your account among the nations, according as it is written. For circumcision indeed profits if thou keep the law; but if thou be a law-transgressor, thy circumcision is become uncircumcision. If therefore the uncircumcision keep the requirements of the law, shall not his uncircumcision be reckoned for circumcision, and uncircumcision by nature, fulfilling the law, judge thee, who, with letter and circumcision, art a law-transgressor? For he is not a Jew who is one outwardly, neither that circumcision which is outward in flesh; but he is a Jew who is so inwardly; and circumcision, of the heart, in spirit, not in letter; whose praise is not of men, but of God.

For more on the Darby Bible Translation see our podcast about it on episode 20.

Romans 1:

Paul, bondman of Jesus Christ, a called apostle, separated to God's glad tidings, (which he had before promised by his prophets in holy writings,) concerning his Son (come of David's seed according to flesh, marked out Son of God in power, according to the Spirit of holiness, by resurrection of the dead) Jesus Christ our Lord; by whom we have received grace and apostleship in behalf of his name, for obedience of faith among all the nations, among whom are *ye* also the called of Jesus Christ: to all that are in Rome, beloved of God, called saints: Grace to you and peace from God our Father and our Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world. For God is my witness, whom I serve in my spirit in the glad tidings of his Son, how unceasingly I make mention of you, always beseeching at my prayers, if any way now at least I may be prospered by the will of God to come to you. For I greatly desire to see you, that I may impart to you some spiritual gift to establish you; that is, to have mutual comfort among you, each by the faith which is in the other, both yours and mine. But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also. I am a debtor both to Greeks and barbarians, both to wise and unintelligent: so, as far as depends on me, am I ready to announce the glad tidings to you also who are in Rome. For I am not ashamed of the glad tidings; for it is God's power to salvation, to every one that believes, both to Jew first and to Greek: for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith. For there is revealed wrath of God from heaven upon all impiety, and unrighteousness of men holding the truth in unrighteousness. Because what is known of God is manifest among them, for God has manifested it to them, —for from the world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, —so as to render them inexcusable. Because, knowing God, they glorified him not as God, neither were thankful; but fell into folly in their thoughts, and their heart without understanding was darkened: professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man and of birds and quadrupeds and reptiles. Wherefore God gave them up also in the lusts of their hearts to uncleanness, to dishonour their bodies between themselves: who changed the truth of God into falsehood, and honoured and served the creature more than him who had created it , who is blessed for ever. Amen. For this reason God gave them up to vile lusts; for both their females changed the natural use into that contrary to nature; and in like manner the males also, leaving the natural use of the female, were inflamed in their lust towards one another; males with males working shame, and receiving in themselves the recompense of their error which was fit. And according as they did not think good to have God in their knowledge, God gave them up to a reprobate mind to practise unseemly things; being filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers, back-biters, hateful to God, insolent, proud, boasters, inventors of evil things, disobedient to parents, void of understanding, faithless, without natural affection, unmerciful; who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do them.

Chapter 6, Our Lips Kept for Jesus, from the book Kept for the Master's Use, by Frances Ridley Havergal.

This audio book is shared with permission from Words by the Wayside Audio. www.wordsbythewayside.co.uk

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For more on the Darby Bible Translation see our podcast about it on episode 20.

Here is the full text of Philemon:

(1:1) Paul, prisoner of Christ Jesus, and Timotheus the brother, to Philemon the beloved and our fellow-workman, (2) and to the sister Apphia and to Archippus our fellow-soldier, and to the assembly which is in thine house. (3) Grace to you and peace from God our Father, and the Lord Jesus Christ. 

(4) I thank my God, always making mention of thee at my prayers, (5) hearing of thy love and the faith which thou hast towards the Lord Jesus, and towards all the saints, (6) in such sort that thy participation in the faith should become operative in the acknowledgment of every good thing which is in us towards Christ Jesus . (7) For we have great thankfulness and encouragement through thy love, because the bowels of the saints are refreshed by thee, brother. 

(8) Wherefore having much boldness in Christ to enjoin thee what is fitting, (9) for love's sake I rather exhort, being such a one as Paul the aged, and now also prisoner of Jesus Christ. (10) I exhort thee for my child, whom I have begotten in my bonds, Onesimus, (11) once unserviceable to thee, but now serviceable to thee and to me: (12) whom I have sent back to thee: but do thou receive him, that is, my bowels: (13) whom I was desirous of keeping with myself, that for thee he might minister to me in the bonds of the glad tidings; (14) but I have wished to do nothing without thy mind, that thy good might not be as of necessity but of willingness: (15) for perhaps for this reason he has been separated from thee for a time, that thou mightest possess him fully for ever; (16) not any longer as a bondman, but above a bondman, a beloved brother, specially to me, and how much rather to thee, both in the flesh and in the Lord? (17) If therefore thou holdest me to be a partner with thee , receive him as me; (18) but if he have wronged thee anything or owe anything to thee , put this to my account. (19) I Paul have written it with mine own hand; *I* will repay it : that I say not to thee that thou owest even thine own self also to me. (20) Yea, brother, I would have profit of thee in the Lord: refresh my bowels in Christ. (21) Being confident of thine obedience, I have written to thee, knowing that thou wilt do even more than I say. (22) But withal prepare me also a lodging; for I hope that I shall be granted to you through your prayers. (23) Epaphras salutes thee, my fellow-prisoner in Christ Jesus; (24) Mark, Aristarchus, Demas, Luke, my fellow-workmen. (25) The grace of our Lord Jesus Christ be with your spirit.

Chapter 5, Our Voices Kept for Jesus, from the book Kept for the Master's Use, by Frances Ridley Havergal.

This audio book is shared with permission from Words by the Wayside Audio. www.wordsbythewayside.co.uk

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Chapter 4, Our Feet Kept for Jesus, from the book Kept for the Master's Use, by Frances Ridley Havergal.

This audio book is shared with permission from Words by the Wayside Audio. www.wordsbythewayside.co.uk

If you've appreciated following along with this podcast, and would like to hear more samples of Christian Classics, find us on Instagram, Facebook, or at BooksAndParchments.com, and follow along.

Chapter 3, Our Hands Kept for Jesus, from the book Kept for the Master's Use, by Frances Ridley Havergal.

This audio book is shared with permission from Words by the Wayside Audio. www.wordsbythewayside.co.uk

If you've appreciated following along with this podcast, and would like to hear more samples of Christian Classics, find us on Instagram, Facebook, or at BooksAndParchments.com, and follow along.