It is no light matter to publish an exposition of any book in the Bible. It is a peculiarly serious undertaking to attempt a Commentary on the Gospel of St. John. But I think every intelligent student of Scripture will bear me out when I say, that St. John’s Gospel is pre-eminently full of things “hard to be understood.” It abounds in “deep things of God,” and “sayings of the King,” which we feel instinctively we have no line to fully fathom, no mind to fully comprehend, no words to fully explain.
(John Charles Ryle) Ryle started his ministry as curate at the Chapel of Ease in Exbury, Hampshire, moving on to become rector of St Thomas's, Winchester in 1843 and then rector of Helmingham, Suffolk the following year. While at Helmingham he married and was widowed twice. He began publishing popular tracts, and Matthew, Mark and Luke of his series of Expository Thoughts on the Gospels were published in successive years (1856-1858). His final parish was Stradbroke, also in Suffolk, where he moved in 1861, and it was as vicar of All Saints that he became known nationally for his straightforward preaching and firm defence of evangelical principles. He wrote several well-known and still-in-print books, often addressing issues of contemporary relevance for the Church from a biblical standpoint. He completed his Expository Thoughts on the Gospels while at Stradbroke, with his work on the Gospel of John (1869). His third marriage, to Henrietta Amelia Clowes in 1861, lasted until her death in 1889.
Ryle's notes on the Gospel of John are so filled with grace and devotion that I found myself returning to him over and over. This is not a technical commentary by any means, but its richness is evident, and it became to me an essential resource in expressing the wonderful truths about Jesus.
I have really enjoyed Ryle’s Expository Thoughts on John. I highly recommend reading the Banner of Truth edition. Do not settle for reading only the kindle edition. It does not include all the expository notes.
A problem with some books on theology is that they mix positive (this is what exists) and normative (this is what should exist) ideas - this problem was more common in earlier books - like, say, oh ONE FROM THE 19TH CENTURY - but one can still find it abundantly. Ryle was probably twice as intelligent as I'll ever be, so take my opinions with a grain of salt - this feels old-timey, in a way the world has thankfully moved beyond. Contemporary theology books tend to put the sayings of Jesus in the time and tide of context - and the reader is more informed for this happening. This just doesn't happen in Ryle's book, probably likely because the idea of Jesus was supposed to have a timeless feel. Which may be true, but a 21st century reader is 2 centuries removed from Ryle and 2 millennia removed from the life of Christ.
Ryle's take on John has a cognitively objectivist slant to it - this made sense for his time of writing, but not so much today, where it is very possible to have two opposite but strangely both correct interpretations of a parable. Jesus *could* have come out and said what he meant. He, by and large, did not. I can't help but believe Ryle's conclusion was that educated people needed to give the correct interpretation for believers; I think while there's wisdom in this, there's also room for interpretation *by design*.
A classic example: Ryle speaks of John 14:6, "I am the way, the truth and the life", etc. (I forgot in which volume he does this) about how this is clearly saying that salvation must come through belief in Christ. Jesus could have been talking just about, you know, death and dying. An obvious flaw in Ryle's line of reasoning is that it's hard to conceive of a just God dooming a Mongolian herder born in 50 BCE to never be able to achieve salvation because of an accident of birth.
Ryle takes a stance on the historicity of the Gospels in a way that feels anachronistic. His claim that Jesus performed miracles, and this is certain because no one in the Gospels argues against Jesus performing miracles, feels like circular reasoning to me.
Ryle spends a lot of time explaining the need for suffering. I don't know - feels hollow. The problem of pain and the injustice of pain has been one that has plagued all religions since the very beginning, and while I think Ryle believed he found the answer it didn't help me much. Sometimes suffering yields a better human being. Sometimes - as in a child with cancer, a PTSD sufferer who medicates through drugs and alcohol, or someone with brain damage - it doesn't, at all.
This is the final book on Ryle's Expository Thoughts on the Gospels. He carried through to the end the way he started, going slowly, a section at a time, with a devotional commentary that is concerned with one's relationship with Christ. Ryle uses many opportunities as the text allows to encourage readers to self examination and consider the state of their souls. The endeavor to go through the whole series was almost a 2 year endeavor but well worth the investment of my time. I highly recommend this series.
A fit conclusion to the series. Again Ryle balances exegesis with pastoral devotional. I especially enjoy the summary of other commentators before he states his own understanding of a passage. I do wish his bibliographic references (from the first volume) were more detailed so I could find the original sources easier.
More Notes and Depth for those interested. Basic readings, though, exactly in character and perspicuity what one experiences in preceding studies. See comments on "Expository Thoughts on Matthew's Gospel" for more.
I have lost count of how many times I have read the Expository Thoughts of JC Ryle but they are worth repeating every year and I am thankful for each time I have read them. Outstanding and devotional . A favorite writer .