Barclay’s writing is indicative of his own comments in regard to Colossians 4:6, where he states that “Christians must commend their message with the charm and the wit which were in Jesus himself. There is too much of the Christianity which stodgily depresses people and too little of the Christianity which sparkles with life” (195). This fascinating little commentary covers Philippians (102 pages), Colossians (102 pages), and 1 & 2 Thessalonians (51 pages). The reader should expect a paragraph (average of about 4-6 verses) followed by roughly a page or two of explanation and application. No knowledge of ancient languages is presumed. The only strained application seems to be the pressing of the Gnostic view of the heresy in the book, albeit a very common view of Barclay’s day (cf. 112-115; 132-134; 157; 167-170).
Throughout the commentary, Barclay time and time again makes impressive applications driven directly from the text at hand. The applications are all fresh and easy to be understood. Barclay’s ability to turn a phrase and illustrate with ease is evident throughout the little work. Overall, the theology is not overtly bizarre. In contrast to the fact that Barclay is often considered a quintessential liberal (holding to positions that most evangelical Christians would firmly oppose), his writing holds little resemblance to the extreme views that he held. For example, Barclay did not follow some of his era in attributing Colossians to another writer than Paul. Rather, he notes that “we need not hesitate to accept Colossians as a letter written by Paul.” It seems to this reviewer that Barclay was more willing to admit points of weakness in his own theology than one may be willing to give him credit for. For example, regarding baptism, Barclay points away from his own paedobaptist tradition for the immersionist credobaptist position as the historical approach to baptism (162)!
There are a few points of liberal theology that do raise their heads in the book. First, in regard to the deity of Christ, Barclay walks all the way up to the line of saying that Christ was God, but does not cross that line. Second, the writer seems to discourage a substitutionary atonement in favor of what could be considered something of an example theory of the atonement (142-143). Last, he does make a quick shot at “rigid orthodoxy” (153). In spite of these comments, the notes on Colossians are of the highest caliber.
This book is for any believer who wants to gain a more practical insight into these books. Each unit will only take about 10-15 minutes to read and consider, and this reviewer would recommend it as an excellent daily devotional on the Scripture in question. It will not disappoint.