New Daily Study Bible: The Letters to the Philippians, Colossians and Thessalonians. William Barclay

of the Committee on Publications of the Church of Scotland, and of the late Rev. R. G. Macdonald, OBE, MA, DD, its Convener.

      It is a great joy to me to know that all through the years The Daily Study Bible has been used at home and abroad, by minister, by missionary, by student and by layman, and that it has been translated into many different languages. Now, after so many printings, it has become necessary to renew the printer’s type and the opportunity has been taken to restyle the books, to correct some errors in the text and to remove some references which have become outdated. At the same time, the Biblical quotations within the text have been changed to use the Revised Standard Version, but my own original translation of the New Testament passages has been retained at the beginning of each daily section.

      There is one debt which I would be sadly lacking in courtesy if I did not acknowledge. The work of revision and correction has been done entirely by the Rev. James Martin, MA, BD, Minister of High Carntyne Church, Glasgow. Had it not been for him this task would never have been undertaken, and it is impossible for me to thank him enough for the selfless toil he has put into the revision of these books.

      It is my prayer that God may continue to use The Daily Study Bible to enable men better to understand His word.

      William Barclay

      Glasgow

      1975

      (Published in the 1975 edition)

      GENERAL FOREWORD

      (by John Drane)

      I only met William Barclay once, not long after his retirement from the chair of Biblical Criticism at the University of Glasgow. Of course I had known about him long before that, not least because his theological passion – the Bible – was also a significant formative influence in my own life and ministry. One of my most vivid memories of his influence goes back to when I was working on my own doctoral research in the New Testament. It was summer 1971, and I was a leader on a mission team working in the north-east of Scotland at the same time as Barclay’s Baird Lectures were being broadcast on national television. One night, a young Ph.D. scientist who was interested in Christianity, but still unsure about some things, came to me and announced: ‘I’ve just been watching William Barclay on TV. He’s convinced me that I need to be a Christian; when can I be baptized?’ That kind of thing did not happen every day. So how could it be that Barclay’s message was so accessible to people with no previous knowledge or experience of the Christian faith?

      I soon realised that there was no magic ingredient that enabled this apparently ordinary professor to be a brilliant communicator. His secret lay in who he was, his own sense of identity and purpose, and above all his integrity in being true to himself and his faith. Born in the far north of Scotland, he was brought up in Motherwell, a steel-producing town south of Glasgow where his family settled when he was only five, and this was the kind of place where he felt most at home. Though his association with the University of Glasgow provided a focus for his life over almost fifty years, from his first day as a student in 1925 to his retirement from the faculty in 1974, he never became an ivory-tower academic, divorced from the realities of life in the real world. On the contrary, it was his commitment to the working-class culture of industrial Clydeside that enabled him to make such a lasting contribution not only to the world of the university but also to the life of the Church.

      He was ordained to the ministry of the Church of Scotland at the age of twenty-six, but was often misunderstood even by other Christians. I doubt that William Barclay would ever have chosen words such as ‘missionary’ or ‘evangelist’ to describe his own ministry, but he accomplished what few others have done, as he took the traditional Presbyterian emphasis on spirituality-through-learning and transformed it into a most effective vehicle for evangelism. His own primary interest was in the history and language of the New Testament, but William Barclay was never only a historian or literary critic. His constant concern was to explore how these ancient books, and the faith of which they spoke, could continue to be relevant to people of his own time. If the Scottish churches had known how to capitalize on his enormous popularity in the media during the 1960s and 1970s, they might easily have avoided much of the decline of subsequent years.

      Connecting the Bible to life has never been the way to win friends in the world of academic theology, and Barclay could undoubtedly have made things easier for himself had he been prepared to be a more conventional academic. But he was too deeply rooted in his own culture – and too seriously committed to the gospel – for that. He could see little purpose in a belief system that was so wrapped up in arcane and complicated terminology that it was accessible only to experts. Not only did he demystify Christian theology, but he also did it for working people, addressing the kind of things that mattered to ordinary folks in their everyday lives. In doing so, he also challenged the elitism that has often been deeply ingrained in the twin worlds of academic theology and the Church, with their shared assumption that popular culture is an inappropriate vehicle for serious thinking. Professor Barclay can hardly have been surprised when his predilection for writing books for the masses – not to mention talking to them on television – was questioned by his peers and even occasionally dismissed as being ‘unscholarly’ or insufficiently ‘academic’. That was all untrue, of course, for his work was soundly based in reliable scholarship and his own extensive knowledge of the original languages of the Bible. But like One many centuries before him (and unlike most of his peers, in both Church and academy), ‘the common people heard him gladly’ (Mark 12:37), which no doubt explains why his writings are still inspirational – and why it is a particular pleasure for me personally to commend them to a new readership in a new century.

      John Drane

      University of Aberdeen

      2001

      EDITOR’S PREFACE

      (by Linda Foster)

      When the first volume of the original Daily Bible Readings, which later became The Daily Study Bible (the commentary on Acts), was published in 1953, no one could have anticipated or envisaged the revolution in the use of language which was to take place in the last quarter of the twentieth century. Indeed, when the first revised edition, to which William Barclay refers in his General Introduction, was completed in 1975, such a revolution was still waiting in the wings. But at the beginning of the twenty-first century, inclusive language and the concept of political correctness are well-established facts of life. It has therefore been with some trepidation that the editing of this unique and much-loved text has been undertaken in producing The New Daily Study Bible. Inevitably, the demands of the new language have resulted in the loss of some of Barclay’s most sonorous phrases, perhaps best remembered in the often-repeated words ‘many a man’. Nonetheless, this revision is made in the conviction that William Barclay, the great communicator, would have welcomed it. In the discussion of Matthew 9:16–17 (‘The Problem of the New Idea’), he affirmed the value of language that has stood the test of time and in which people have ‘found comfort and put their trust’, but he also spoke of ‘living in a changing and expanding world’ and questioned the wisdom of reading God’s word to twentieth-century men and women in Elizabethan English. It is the intention of this new edition to heed that warning and to bring William Barclay’s message of God’s word to readers of the twenty-first century in the language of their own time.

      In the editorial process, certain decisions have been made in order to keep a balance between that new language and the familiar Barclay style. Quotations from the Bible are now taken from the New Revised Standard Version, but William Barclay’s own translation of individual passages has been retained throughout. Where the new version differs from the text on which Barclay originally commented, because of the existence of an alternative reading, the variant text is indicated by square brackets. I have made no attempt to guess what Barclay would have said about the NRSV text; his commentary still refers to the Authorized (King James) and Revised Standard Versions of the Bible, but I believe that the inclusive language of the NRSV considerably assists the flow of the discussion.

      For similar reasons, the dating conventions of BC and AD – rather than the more recent and increasingly used BCE (before