Hi friends, welcome to this bonus episode of the Bible Project Daily Podcast. I'm between the seasons today, and I'm deep in preparation of my next series of episodes, which is going to be covering the book of Ephesians, Paul's Letter to the Church in Ephesus. It looks like it's going to be just a little over 30 episodes, and I'm really looking forward to bringing that to you. But to just give me a little more time to get ahead of myself and do the prep, I'm going to post a few bonus episodes up over the next few days so that we can begin our new season as I like to do Bright Eyed, Brucey Tailed, and Fresh on a Monday morning. So the first of the bonus episodes is going to be some extracts from an audiobook that I had published on Audible back in December last year. This itself is a new audio version of a book that I published some years ago. Part of my mission has always been to help people make the study of the Bible part of the rhythm of their daily lives. And I mainly do this obviously through the main Bible project podcast, where we've been working through the Bible chapter by chapter, verse by verse, for over six years now. And I really, through that, want to help people connect with the Word of God in a helpful, relevant, and meaningful way. But one of the side projects, which began actually many years ago as part of my theological studies back in the early stroke mid-1990s, I had to do a modern text version, not a translation, just a rewriting of a short work by John Calvin at that time and put it into everyday English. And that has always sat with me. So one of my goals a few years ago was to begin a new project of taking some classic Christian books, some of the great ideas or writings of the greatest Christian thinkers from the past, and to take that knowledge contained in those books and make it accessible to today's readers to allow the ideas within them to be expressed in a way that is coherent with present generations. Far from it, I'm just trying to accurately put their ideas into a modern context and let people read them and draw their own conclusions for them, make them easier to read and easier to understand for contemporary people. In the past I've toyed with that and done it for Luther, Calvin, John Wesley, and indeed have a work on some devotional writings of Spurgeon well progressed. This was the first that I published a few years ago, and people who read it said they found it very helpful. But really, that decision was made when the Bible project took off to such an extent that I felt that had to be my main focus of vision and personal study. Anyway, with the publishing of my latest book, The Renewed Mind, and the opportunity presenting itself to not only make that book available on Audible as an audiobook and been accepted as what uh Audible call voice talent to read my own book. I also then decided to look at my back catalogue of physical books. I've published 10 books in the past and start the process little by little of turning them and making them available on Audible. And they're actually free. I make them freely available to anybody who has an Audible subscription, or I'm able to make them available at a fraction of the cost of a paper book. A book, for example, this book, which in paperback will cost you £18.99, so around just a little over $20, is available for a couple of pounds through Audible if you're a non-member or free if you're a member. It's also available for free on Kindle, Unlimited, or £1.99 if you're not a member of Kindle as well. So today I'm just going to upload some extracts from that book for you to listen to. I'll put about 20 minutes all together across a couple of chapters, and there'll be links if you're interested in progressing that further, and either buying or if you're already a member of Audible or Kindle downloading that book for free. What will follow will be the introduction, various extracts from chapter 1, then some extracts from chapter 6, and a reading of the notes section about the method used in the creation and production of the book. I hope you find it interesting and helpful. He was also an Augustinian monk and a seminal figure in the Reformation. Luther was ordained to the priesthood in 1507. However, he came to reject several teachings and practices of the Roman Catholic Church. In particular, he disputed their views on indulgences. Luther proposed an academic discussion of the practice and the effectiveness of indulgences in his ninety-five thesis of 1517. His refusal to later renounce all of his writing at the demand of Pope Leo X in 1520 and the Emperor Charles V at the Diet of Worms in 1521 resulted in his excommunication by Pope Leo and his condemnation as an outlaw by the Holy Roman Church. Luther taught that salvation and consequently eternal life were not earned by good deeds, but that they were received only as the free gift of God's grace through the believers' faith in Jesus Christ as redeemer from sin. His theology challenged the authority and the office of the Pope by teaching that the Bible was the only source of divinely revealed knowledge, and he considered all baptized Christians to be part of a holy priesthood. Those who identified with Luther's wider teachings are sometimes called Lutherans, though Luther himself only used the term Christian or evangelical sometimes as the only acceptable names for individuals who professed Christ to call themselves. His translation of the Bible into everyday German instead of Latin made it more accessible to ordinary people and was an event that had a tremendous impact on both the Church and German culture. It fostered the development of a standard version of the German language and influenced the writing of an English translation called the Tyndale Bible, which itself would later influence greatly the King James Version of the Bible. Martin Luther's insightful commentary on Galatians was a Reformation milestone and had a profound and lasting impact on the Christian faith worldwide. Luther's commentary on Galatians not only solidified his theological convictions but also laid the foundations for the Protestant Reformation, challenging prevailing religious practices and paving the way for a whole new era in Christian history. During Luther's time, the Roman Catholic Church dominated the religious landscape, and the sale of indulgences was one of its controversial practices. Luther's commentary on Galatians was published in 1535 and was heavily influenced by his personal struggle with the Church's teachings and his desire to return to the core principles of Christianity as outlined in the scriptures. Paul's letter to the Galatians resounded deeply with Luther's theological journey, particularly its emphasis on justification by faith alone. In this commentary, Luther vehemently and extensively argues that salvation cannot be achieved through good works or by adherence to religious rituals, but rather through faith in Christ's redemptive work. He emphasized that the righteousness of God is imputed to believers solely by faith, emphasizing the transformative power of God's grace. Luther's commentary provided a scriptural basis for his central Reformation doctrine known as sola fide, scripture alone, which became a defining principle of the whole Protestant Reformation and theology. Luther fiercely criticized legalistic tendencies prevalent during his time, particularly the notion that salvation could be earned through adherence to religious laws and regulations. He passionately argued that such works-based righteousness only leads to spiritual bondage and is a distorted understanding of God's grace. Luther's commentary on Galatians dismantled the idea that human efforts can merit salvation, stressing the need for a radical reliance on God's mercy and the sufficiency of Christ's sacrifice on the cross. His commentary on Galatians also highlighted the theme of freedom in Christ. He urged believers to embrace their freedom from sin and religious bondage, emphasizing that they were no longer slaves but children of God. This call to freedom extended to all aspects of life, including the spiritual, the societal, and the ecclesiastical realms. Luther's commentary inspired a generation of Christians to break free from oppressive religious structures and sparked a Reformation movement that forever changed the course of Western Christianity. Galatians is considered a seminal work of Christian theology, and as a result, numerous translations of this commentary have been published over the centuries, allowing readers from different linguistic backgrounds to engage with Luther's important insights. These various translations offer unique perspectives and contribute to a broader understanding of Luther's theological thought and its impact on the Christian faith. The first translations of Luther's commentary in Galatians emerged shortly after its initial publication in 1535. This translation allowed Luther's ideas to be spread beyond the German-speaking world, capturing the attention of theologians and church leaders throughout all of Europe. The accessibility of these early translations fueled the momentum of the Protestant Reformation and provided the foundation for subsequent interpretations of Luther's work. Translating Luther's commentary in Galatians presents several challenges due to the complexity of his writing style and the historical context in which he wrote. Luther's rich vocabulary and his idiosyncratic expressions often require careful consideration to capture his intended meaning accurately. Additionally, the cultural and theological nuances of the sixteenth century must be carefully conveyed to ensure a faithful representation of Luther's thoughts. In this contemporary version of the text, I frequently had to grapple with striking a balance between preserving the authenticity of Luther's voice and making the text accessible to modern readers. To this end I found myself referring to not just English translations, albeit most of them over a hundred years old now, but I also found it profoundly helpful to use Microsoft Labs translation service to translate some of the original German language editions dating back to the 16th century into a literal word-for-word modern English version. In general, I opted for a literal approach in this project, striving to maintain fidelity to Luther's original text. However, my main objective was always readability, which meant using contemporary language as much as possible. My personal background of growing up and being in a Christian ministry within a society and culture heavily influenced by the Reformation has been invaluable to this endeavor. I trust this project enables people to gain insight into Luther's theological thinking, particularly his concept of justification by faith alone. And by making Luther's insights accessible to a wider modern audience, I hope this book fosters a deeper understanding of his theological thought and its significance for Christianity, whilst at the same time recognizing that some of Luther's view are not without problems for a modern mindset. However, Luther's insight continue to shape theological discussions and inspire believers even today, always reminding us of the importance of a vibrant faith centered on God's grace and the liberating power of the gospel message to this day. I hope you find it can do the same for you. Jeremy R. McCandless, June 2023. It says To whom be glory for ever and ever, Amen. Hebrew writing is frequently interspersed with expressions of praise and gratitude like this. This particularly can be seen to be continued in the apostolic writings, particularly in those of Paul, reminding us regularly that the name of the Lord is to be mentioned with great reverence and thanksgiving. Galatians chapter 1, verse 8 says, But even if we, or an angel from heaven, preach any other gospel to you than what was preached to you, let him be accursed. Paul's enthusiasm for the gospel becomes so passionate that it almost leads him to curse angels. I would rather that I, my brethren, yes, the angels of heaven be cursed. Anathematized is the actual word, than that my gospel be overthrown. The Greek word anathema means to curse, to damn. Paul first hypothetically curses himself here. Knowing persons first find fault with themselves, so that they will be then all the more sincerely be able to reprove of others. Knowing persons first find fault with themselves, so they may all the more sincerely reprove others. Paul maintains that there is no other gospel beside the ones he has preached to the Galatians. He preached not a gospel of his own invention, but the very same gospel God had long ago prescribed in the sacred scriptures. No wonder therefore Paul pronounces curses upon himself and upon others, even upon the very angels of heaven, if any one should dare to preach any other gospel than Christ's own. Galatians chapter one verses twenty one to twenty four then concludes the first chapter by saying, And I was unknown by face to the churches of Judea, which were in Christ. But they were hearing only that he who formerly persecuted us now preaches the faith for which he once tried to destroy us, and they glorified God in me. In Syria and Cilicia, Paul won the endorsement of all the churches of Judea by his preaching. All the churches everywhere, even those of Judea, could testify that he had preached the same faith everywhere he went, and Paul adds that these churches glorified God in me, not because I taught that circumcision and the law of Moses should be observed, but because I urged all people to embrace faith in our Lord Jesus Christ. Galatians chapter six verse two then says, Bear one another's burdens and so fulfil the law of Christ. The law of Christ is the law of love. Christ gave no other law than the law of mutual love. I give you a new command, he said, Love one another. To love means to carry each other's burdens. As Christians we must have strong shoulders to bear the burdens of our fellow believers. Faithful pastors often witness many errors and offences within the church they oversee. In matters of governance, officials must overlook much if they are to lead effectively. If we can overlook our own flaws and wrongdoings, then we should also be willing to overlook the shortcomings of others, as Scripture instructs us carry each other's burdens. Those who fail to do so reveal their lack of understanding of Christ's law, love as Paul describes it, believes all things, hopes all things, and endures all things. This commandment is not intended for those who deny Christ, nor is it meant for those who persist in living a sinful life. It is meant for those who are willing to hear the word of God and in their inadventure fall into sin, causing them great sorrow and regret. They are the ones whom the apostle encourages us to support and help carry their burdens. Let us not be harsh with them. If Christ did not punish them, who are we to do so? Galatians chapter six verse four says, But let each one of us examine our own work, and then he will have rejoicing in him alone and not in another. In this verse the apostle continues his criticism of the self glorifying sectarians. While this passage can be applied to any kind of work, the apostle specifically has ministry in mind. The problem with glory seekers is that they fail to consider whether their ministry is sincere and faithful. Their only concern is whether people like them and give them praise. Their sin is threefold. First, they excessively desire praise. Secondly, they are cunning and deceitful in insinuating that the ministry of other pastors is inadequate, and by doing so they hope to elevate their own status in comparison. And third, once they have established a reputation for themselves they become arrogant and stop at nothing. They belittle the work of others while applauding their own. In this cunning manner they deceive the people, who somewhat enjoy seeing their former pastors brought down a peg by their s by such upstarts. The apostolic instruction here is clear let a minister be faithful in his calling. They should not seek their own glory or crave praise. Their desire should be to do good work and preach the gospel in a purity, in its purity. Whether an unappreciative world acknowledges their efforts should not concern them, because ultimately they are in the ministry not for their own glory but for the glory of Christ. A faithful minister cares little about people's opinions as long as their conscience approves of them. The approval of their own good conscience is the best affirmation that they can receive. To know that they have correctly interpreted the Word of God and appropriately administered the sacrifice brings a glory that cannot be taken away. The glory sought by sectarians is inherently unstable since it depends on the whims of people. If Paul had relied on this kind of glory for his ministry, he would have despaired when he witnessed the offences and evils that followed his preaching. If we were to believe that the success of our ministry hinged on our popularity with people, we would perish for we are not popular. On the contrary, we are vehemently hated by the world. Nobody praises us, everyone finds fault with us. Yet we can take pride in the Lord and carry out our work joyfully. Who cares whether our efforts please or displease the devil? Who cares whether the world praises or hates us? We persevere through honour and dishonour, through slander and praise, as Paul himself said in 2 Corinthians six eight. Persecution is an inevitable part of preaching the gospel, such as the nature of the gospel. Furthermore, not all followers of the gospel are dependable. Many may embrace the gospel today and disregard it tomorrow. To preach the gospel for the sake of praise is misguided, especially when people cease to praise. Find your commendation in the testimony of a clear conscience instead. This passage can also be applied to work beyond the ministry. When an official, servant, or teacher attends diligently to their responsibilities, without concerning themselves with matters outside their purview, they can rejoice in their own efforts. The greatest affirmation for any work is to know that one has diligently carried out the task assigned by God, and that God is pleased with their labour. Galatians chapter 6, verse 9 then says, And let us not grow weary while doing good, for in due season we shall reap if we do not lose hope. Heart. The Apostle Paul, nearing the end of his epistle, reiterates the general encouragement to perform good deeds. He intends to convey the message, let us do good not only to the ministers of the gospel, but to everyone, and let us do it without growing weary. It is easy to do good once or twice, but to persist in doing good without becoming disheartened by the ingratitude of those we have helped, is not that easy. Therefore the apostle not only urges us to do good, but to do it tirelessly. To encourage us, he adds the promise, for in due season we will reap if we do not give up. Wait for the harvest, and then you will reap the reward of sowing to the Spirit. Keep this in mind when you are good, and the ingratitude of others will not hinder you from doing good. Then in Galatians 6, the final verse, verse 18, he says, Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. This is the Apostle's farewell. He concludes his epistle as he began it, by wishing the Galatians the grace of God. We can hear him saying, I have presented Christ to you, I have pleaded with you, I have rebuked you, and I have not omitted anything that I believed could benefit you. And all I can do now is pray that our Lord Jesus Christ would bless my letter and grant you the guidance of the Holy Spirit. And may the Lord Jesus Christ our Saviour, who gave me the strength and grace to explain this epistle, grant you the grace to hear it, and preserve and strengthen us in the faith until the day of our redemption. To him, the Father, the Son, and the Holy Spirit, be glory for ever. Amen. Adapted for the modern reader, initially from a literal translation by Microsoft Translate of the original German text by George Buchwald 1906 to 1914, with extensive additional help using the eighteen twenty six English translation from the complete works of Martin Luther, Volume two, by the Reverend William Cole of Clare Hall, Cambridge, and the English language translation by Dr. Theodore Conrad Graeber 1876 to 1950. Other versions referred to occasionally were the literal translations of individual sections of text that were unclear to me, and they included the Augsburg Edition of 1535, the revised Augsburg Edition by Johann Sprangenberg 1543, the Philip Melasion Edition of 1544, the Ernst Ludwig Ender Edition of 1660 and the Revised Edition by Frederick Otto of 1831. I have for the most part kept Luther's original paragraphing. Special additional note The German term academisch, translated by most English translators as scholastics, could refer to either the Neoplatonic Christian philosophers and academics who emerged at the time or simply religious scholars in general. I have been unable to find a definitive source that could help me arrive at a final decision. Therefore, I have chosen to render this word as either scholar or religious scholar and allow the reader to apply their own interpretation by considering the context in which this word appears. Some excerpts from my audiobook of the contemporary English version of Martin Luther's commentary on Paul's Epistle to the Galatians. I hope you find it interesting and lightning. I've put links to both the physical book, the audiobook available on Audible, and the Kindle version of the book, all in the episode notes. Thanks for being with me, and I'll see you back here again tomorrow for another Between the Seasons bonus episode. Bye bye for now.