William Barclay (5 December 1907 – 24 January 1978) was a Scottish author, radio and television presenter, Church of Scotland minister, and Professor of Divinity and Biblical Criticism at the University of Glasgow. He wrote a set of Bible commentaries on the New Testament that sold 1.5 million copies.
While too liberal and modern for much of the church, none can deny that William Barclay’s astute commentary on Scripture has often been enlightening and deeply enriching.
Professor of Divinity and Biblical Criticism at the University of Glasgow, Barclay dedicated his life to “making the best biblical scholarship available to the average reader.”
The result was the Daily Study Bible, a set of commentaries on the New Testament, exploring verse by verse through Barclay’s own translation of the New Testament, listing and examining every possible interpretation known to Barclay and providing all the background information he considered possibly relevant. The 17 volumes of the set were all instant best-sellers and continue to be so to this day.
The Scottish professor was a life-long student. He was not a cleric who spoke or wrote lazily. He did not employ stale, borrowed (or stolen) or warmed-over material. He obviously had a thirst for knowledge.
For more than half his life he was a teacher of Hellenistic Greek. He was perfectly at home with Aristotle, Thucydides, or Herodotus. In his discussions of biblical words he would track the terms from their classical origins, into the environment of the Septuagint era. He was familiar with words in Koine (common) Greek (the first-century Greek). He would explore the New Testament usage of terms, and even compliment the investigation by showing how the early “church fathers” employed various biblical texts. His linguistic studies are models of research methodology. Barclay’s little book, New Testament Words, is a must – especially for ministers.
Barclay wrote many other popular books, mostly in the same accessible but scholarly style. In The Mind of Jesus (1960) he states that his aim was “to make the figure of Jesus more vividly alive, so that we may know him better and love him more.”
He once commented that the teacher who arouses only passion in his student, without pointing out what needs to be done, is a dangerous instructor. That sort of teaching lulls the student into a psychological comfort zone that lends itself to the development of a cancerous apathy that ultimately is deadly. The good teacher, he declared, provides his audience with something to know, to feel, and to do.
While we at Tentmaker might disagree with Barclay on some of his teachings (the downplaying of New Testament miracles for example) we rejoice that as eminent a scholar as he was unashamed to announce his universalism to the world.
Following is an excerpt from his Spiritual Autobiography.
I Am A Convinced Universalist.
by William Barclay
I am a convinced universalist. I believe that in the end all men will be gathered into the love of God. In the early days Origen was the great name connected with universalism. I would believe with Origen that universalism is no easy thing. Origen believed that after death there were many who would need prolonged instruction, the sternest discipline, even the severest punishment before they were fit for the presence of God. Origen did not eliminate hell; he believed that some people would have to go to heaven via hell. He believed that even at the end of the day there would be some on whom the scars remained. He did not believe in eternal punishment, but he did see the possibility of eternal penalty. And so the choice is whether we accept God’s offer and invitation willingly, or take the long and terrible way round through ages of purification.
Gregory of Nyssa offered three reasons why he believed in universalism. First, he believed in it because of the character of God. “Being good, God entertains pity for fallen man; being wise, he is not ignorant of the means for his recovery.” Second, he believed in it because of the nature of evil. Evil must in the end be moved out of existence, “so that the absolutely non-existent should cease to be at all.” Evil is essentially negative and doomed to non-existence. Third, he believed in it because of the purpose of punishment. The purpose of punishment is always remedial. Its aim is “to get the good separated from the evil and to attract it into the communion of blessedness.” Punishment will hurt, but it is like the fire which separates the alloy from the gold; it is like the surgery which removes the diseased thing; it is like the cautery which burns out that which cannot be removed any other way.
But I want to set down not the arguments of others but the thoughts which have persuaded me personally of universal salvation.
First, there is the fact that there are things in the New Testament which more than justify this belief. Jesus said: “I, when I am lifted up from the earth, will draw all men to myself” (John 12:32). Paul writes to the Romans: “God has consigned all men to disobedience that he may have mercy on all” (Rom. 11:32). He writes to the Corinthians: “As in Adam all die, so also in Christ shall all be made alive” (1 Cor. 15:22); and he looks to the final total triumph when God will be everything to everyone (1 Cor. 15:28). In the First Letter to Timothy we read of God “who desires all men to be saved and to come to the knowledge of the truth,” and of Christ Jesus “who gave himself as a ransom for all” (1 Tim 2:4-6). The New Testament itself is not in the least afraid of the word all.
Second, one of the key passages is Matthew 25:46 where it is said that the rejected go away to eternal punishment, and the righteous to eternal life. The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. I think it is true to say that in all Greek secular literature kolasis is never used of anything but remedial punishment. The word for eternal is aionios [eónios]. It means more than everlasting, for Plato — who may have invented the word — plainly says that a thing may be everlasting and still not be aionios. The simplest way to out it is that aionios cannot be used properly of anyone but God; it is the word uniquely, as Plato saw it, of God. Eternal punishment is then literally that kind of remedial punishment which it befits God to give and which only God can give.
Third, I believe that it is impossible to set limits to the grace of God. I believe that not only in this world, but in any other world there may be, the grace of God is still effective, still operative, still at work. I do not believe that the operation of the grace of God is limited to this world. I believe that the grace of God is as wide as the universe.
Fourth, I believe implicitly in the ultimate and complete triumph of God, the time when all things will be subject to him, and when God will be everything to everyone (1 Cor. 15:24-28). For me this has certain consequences. If one man remains outside the love of God at the end of time, it means that that one man has defeated the love of God – and that is impossible. Further, there is only one way in which we can think of the triumph of God. If God was no more than a King or Judge, then it would be possible to speak of his triumph, if his enemies were agonizing in hell or were totally and completely obliterated and wiped out. But God is not only King and Judge, God is Father — he is indeed Father more than anything else. No father could be happy while there were members of his family for ever in agony. No father would count it a triumph to obliterate the disobedient members of his family. The only triumph a father can know is to have all his family back home. The only victory love can enjoy is the day when its offer of love is answered by the return of love. The only possible final triumph is a universe loved by and in love with God.
—Quoted from William Barclay: A Spiritual Autobiography, pg 65-67, William B Eerdmans Publishing Company, Grand Rapids, 1977.
Collected Quotes of William Barclay.
“By a man’s reaction to Jesus Christ, that man stands revealed. By his reaction to Jesus Christ his soul is laid bare. If he regards Christ with love, even with wistful yearning, for him there is hope; but if in Christ he sees nothing lovely he has condemned himself. He who was sent in love has become to the man, judgment.”
“Any alleged conversion which does not leave one totally committed solely to Jesus Christ is incomplete and imperfect.”
“We may not understand how the spirit works; but the effect of the spirit on the lives of men is there for all to see; and the only unanswerable argument for Christianity is a Christian life.”
“It may well be that the world is denied miracle after miracle and triumph after triumph because we will not bring to Christ what we have and what we are. If, just as we are, we would lay ourselves on the altar of service of Jesus Christ, there is no saying what Christ could do with us and through us. We may be sorry and embarrassed that we have not more to bring — and rightly so; but that is not reason for failing or refusing to bring what we have and what we are. Little is always much in the hands of Christ.”
“Prayer is not a way of making use of God; prayer is a way of offering ourselves to God in order that He should be able to make use of us. It may be that one of our great faults in prayer is that we talk too much and listen too little.”
“That crowd of Jews would have followed Christ at that moment because He was giving them what they wanted [bread], and they wished to use Him for their plans and dreams and purposes. That attitude to Christ still lingers in men’s minds. We would like Christ’s gifts without Christ’s Cross; we would like to use Christ instead of allowing Him to use us.”
“If Christianity has never frightened us, we have not yet learnt what it is.”
“So long as we judge ourselves by human comparisons, there is plenty of room for self-satisfaction, and self-satisfaction kills faith, for faith is born of the sense of need. But when we compare ourselves with Jesus Christ, and through Him, with God, we are humbled to the dust, and then faith is born, for there is nothing left to do but to trust to the mercy of God.”
“The social gospel is not an addendum to the gospel; it is the gospel. If we read the Gospels, it becomes clear that it was not what Jesus said about God that got him into trouble (but) his treatment of men and women, his way of being friendly with outcasts with whom no respectable Jew would have anything to do. It has always been fairly safe to talk about God; it is when we start to talk about men that the trouble starts. And yet the fact remains that there is no conceivable way of proving that we love God other than by loving men. And there is no conceivable way of proving that we love men than by doing something for those who most need help.”
“When Jesus takes possession of our life, it is not only that the past is forgotten and forgiven; if that were all, we might well proceed to make the same mess of life all over again; but into life there enters this new power which enables us to be what by ourselves we could never be, and to do what by ourselves we could never do.”
“Love always involves responsibility, and love always involves sacrifice. And we do not really love Christ unless we are prepared to face His task and to take up His Cross.”
“It may well be that the unknowable name stands for the ultimate mystery of Jesus Christ. His love we can experience; His salvation we can appropriate; His help we can claim; but their remains in Him the divine mystery of the Incarnation, which is beyond our understanding, and before which we can only worship and adore.”
“Here is the great truth that, only when we see things in the light of God, do we see things as they are. It is only when we see things in the light of God that we see what things are really important, and what things are not.”
“If a man fights his way through his doubts to the conviction that Jesus Christ is Lord, he has attained to a certainty that the man who unthinkingly accepts things can never reach.”
“The tragedy of life and of the world is not that men do not know God; the tragedy is that, knowing Him, they still insist on going their own way.”
“True and genuine worship is when man, through his spirit attains to friendship and intimacy with God. True and genuine worship is not to come to a certain place; it is not to go through a certain ritual or liturgy; it is not even to bring certain gifts. True worship is when the spirit, the immortal and invisible part of man, speaks to and meets with God, who is immortal and invisible.”
“While it is right to stress the dangers of the permissive society, the argument from danger is not in itself a good argument, because it seems to imply that, if the danger could be removed, if there was no risk of a child and no peril of infection, then the objection would be removed, too. It tends to imply that the objection is to the attendant dangers and not to the thing itself. But if sexual intercourse before and outside marriage is against the teaching of Jesus, then the thing is not only dangerous, it is wrong in itself.”
“There is a certain kind of so-called conversion which separates a man from his fellow men. It may fill him with a self-righteousness which rejoices in its own superiority to those who have had no like experience. It may move a man to a Pharisaic self-isolation. There have in fact been not a few so-called conversions as a result of which a man has left the Church to belong to some smaller and holier body. The plain truth is that such a one should very seriously examine himself, if he finds what he regards as his Christian experience separating him from his fellow-men, or his fellow-Christians.”
“Faith is not only a commitment to the promises of Christ; faith is also a commitment to the demands of Christ.”
“To the rich man, Lazarus was part of the landscape. If ever he did notice him, it never struck him that Lazarus had anything to do with him. He was simply unaware of his presence, or, if he was aware of it, he had no sense of responsibility for it… A man may well be condemned, not for doing something, but for doing nothing.”
“It is fatally easy to think of Christianity as something to be discussed and not as something to be experienced. It is certainly important to have an intellectual grasp of the orb of Christian truth; but it is still more important to have a vital, living experience of the power of Jesus Christ.”
“If we are to accept the teaching of Jesus at all, then the only test of the reality of a man’s religion is his attitude to his fellow men. The only possible proof that a man loves God is the demonstrated fact that he loves his fellow men.”
“When a man undergoes treatment from a doctor, he does not need to know the way in which the drug works on his body in order to be cured. There is a sense in which Christianity is like that. At the heart of Christianity there is a mystery, but it is not the mystery of intellectual appreciation; it the mystery of redemption.”
“Division has always been a disease of the church… The Love Feast, which should have been the sign and symbol of perfect unity, has become a thing of divisions and class distinctions. And here there is something which only the newer translations reveal. In the older translations, it is said that to eat and drink at the sacrament without discerning the Lord’s body is the way to judgment and not to salvation. But in the best Greek text, the word Lord’s is not included. The sin is not to discern the body; that is to say, not to discern that the church is a body, not to be aware of the oneness of the church, not to be aware of the togetherness in which all its members should be joined.”
“Conversion is not something simply between a man and Jesus Christ, with no other person involved. True, it may start in that way; but it cannot end in that way. Conversion is not individualistic. It is, in fact, just the opposite. It joins man to his fellow men, and certainly does not separate him from them.”
“For some extraordinary reason, the Church moves in an atmosphere of antiquity. I have no doubt that it makes for dignity; I have also no doubt that there are times when it makes for complete irrelevance; for, if there is one thing that is true of religion it is that it must always be expressible in contemporary terms. Religion fails if it cannot speak to men as they are.”
“The shortest possible description of a Christian — a description with which the New Testament would fully agree — is that a Christian is a person who can say: “For me Jesus Christ is Lord.”
“A conversion is incomplete if it does not leave one integrated into the Church. By this we do not mean any particular part of the Church; what we do mean is that conversion must leave one linked in loving fellowship with one’s fellow believers.
“A conversion is incomplete if it does not leave one with an intense social consciousness, if it does not fill one with a sense of overwhelming responsibility for the world. It has been said… truly that the Church exists for those outside of itself. The Church must never be in any sense a little huddle of pious people, shutting their doors against the world, lost in prayer and praise, connoisseurs of preaching and liturgy, busy mutually congratulating themselves on the excellence of their Christian experience.”
“It frequently happens that the value of a thing lies in the fact that someone has possessed it. A very ordinary thing acquires a new value, if it has been possessed by some famous person. In any museum we will find quite ordinary things–clothes, a walking-stick, a pen, pieces of furniture–which are only of value because they were possessed and used by some great person. It is the ownership which gives them worth. It is so with the Christian. The Christian may be a very ordinary person, but he acquires a new value and dignity and greatness because he belongs to God. The greatness of the Christian lies in the fact that he is God’s.”
“The humblest and the most unseen activity in the world can be the true worship of God. Work and worship literally become one. Man’s chief end is to glorify God and to enjoy him for ever; and man carries out that function when he does what God sent him into the world to do. Work well done rises like a hymn of praise to God. This means that the doctor on his rounds, the scientist in his laboratory, the teacher in his classroom, the musician at his music, the artist at his canvas, the shop assistant at his counter, the typist at her typewriter, the housewife in her kitchen — all who are doing the work of the world as it should be done are joining in a great act of worship.”
“Endurance is not just the ability to bear a hard thing, but to turn it into glory.”
“There are two great days in a person’s life — the day we are born and the day we discover why.”
“We will often find compensation if we think more of what life has given us and less about what life has taken away.”
“When a man undergoes treatment from a doctor, he does not need to know the way in which the drug works on his body in order to be cured. There is a sense in which Christianity is like that. At the heart of Christianity there is a mystery, but it is not the mystery of intellectual appreciation; it, the mystery of redemption.”
“It is usually true that the man who is unintelligible is not unintelligible because he is ‘deep,’ but because he does not himself understand what he is talking about.”
“All life is based on the fact that anything worth getting is hard to get. There is a price to be paid for anything. Scholarship can only be bought at the price of study, skill of craft or technique can only be bought at the price of practice, and eminence in any sport can only be bought at the price of training and discipline.”
“For the Christian, heaven is where Jesus is. We do not need to speculate on what heaven will be like. It is enough to know that we will be for ever with Him. When we love anyone with our whole hearts, life begins when we are with that person; it is only in their company that we are really and truly alive. It is so with Christ. In this world our contact with Him is shadowy, for we can only see through a glass darkly. It is spasmodic, for we are poor creatures and cannot live always on the heights. But the best definition of it is to say that heaven is that state where we will always be with Jesus, and where nothing will separate us from Him any more.”
More information on William Barclay can be found at: https://en.wikipedia.org/wiki/William_Barclay_(theologian) and https://grokipedia.com/page/William_Barclay_(theologian).