# Need help on William Whitaker's Disputations book



## sotzo (Jan 3, 2009)

I'm beginning his _Disputations on Holy Scripture_ and have a question on the very first paragraph of Chap 1 which says:

"We will lay the foundation of this controversy in those words of Christ which are to be found in the fifth chapter of St John's Gospel at the thirty-ninth verse: Search the Scriptures...The Jews indeed thought honorably of the scriptures, and supposed that eternal life could be found in them. Christ does not blame in the least that judgment of theirs concerning the scriptures, but rather praises it. He bids them go on to "search the scriptures"; he inflames in every way their zeal for the scriptures, and sharpens their industry. For he exhorts them not only to read, but search and thoroughly examine the scriptures..."

When looking at the passage in John to which Whitaker refers (Jn 5:39), I don't see how he is seeing this text to say that Jesus is praising and urging them on to search the scriptures. The greek says "εραυνατε τας γραφας", where εραυνατε appears to be a 2nd person plural which would be "you search". Shouldn't that be interpreted as Jesus simply stating a fact...that the Jews search the scriptures? The NASB translates it as "You search the scriptures..." while the KJV has "Search the scriptures".

My question: should the greek here be translated as a command or a statement of fact by Jesus? Why do English translations differ on this verse since an imperative makes alot of difference to our understanding of this verse.


----------



## greenbaggins (Jan 3, 2009)

The difficulty has to do with the fact that the indicative and the imperative have the exact same form. It could be interpreted as either. To my knowledge, only the KJV and the Geneva Bible interpret it as an imperative, whereas all other translations interpret the verb as an indicative. Of course Whitaker would not have had access to the KJV, since he died before it was complete. So, he is probably basing his interpretation off the Geneva translation.


----------



## R. Scott Clark (Jan 3, 2009)

The Vulgate (I don't have Beza's Latin NT here) is equally vague. It could be imperative or indicative.


----------



## sotzo (Jan 3, 2009)

Thanks. In that case, this ambiguity reduces some of the force of Whitaker's opening of the book in my opinion. He basically lays the entire foundation of his book on the premise that Jesus is giving an imperative in that passage. 

One more question...wouldn't Whitaker have had access to the greek text and could have stated the ambiguity based on the equivalency of the imperative and indicative on the basis of that text instead of solely using the Genevan translation?


----------



## DTK (Jan 3, 2009)

sotzo said:


> My question: should the greek here be translated as a command or a statement of fact by Jesus? Why do English translations differ on this verse since an imperative makes alot of difference to our understanding of this verse.



Though the indicative and imperative moods have the same form, at least some of the major Greek early church fathers understood the form in this passage to read as an imperative...

*Athanasius (297-373):* For whence do Marcion and Manichaeus receive the Gospel while they reject the Law? For the New Testament arose out of the Old, and bears witness to the Old; if then they reject this, how can they receive what proceeds from it? Thus Paul was an Apostle of the Gospel, ‘which God promised afore by His prophets in the holy Scriptures :’ and *our Lord Himself said, ‘ye search the Scriptures, for they are they which testify of Me.’ How then shall they confess the Lord unless they first search the Scriptures which are written concerning Him? *And the disciples say that they have found Him, ‘of whom Moses and the Prophets did write.’ And what is the Law to the Sadducees if they receive not the Prophets? For God who gave the Law, Himself promised in the Law that He would raise up Prophets also, so that the same is Lord both of the Law and of the Prophets, and he that denies the one must of necessity deny the other also. And again, what is the Old Testament to the Jews, unless they acknowledge the Lord whose coming was expected according to it? For had they believed the writings of Moses, they would have believed the words of the Lord; for He said, ‘He wrote of Me.’ Moreover, what are the Scriptures to him of Samosata, who denies the Word of God and His incarnate Presence, which is signified and declared both in the Old and New Testament? And of what use are the Scriptures to the Arians also, and why do they bring them forward, men who say that the Word of God is a creature, and like the Gentiles ‘serve the creature more than’ God ‘the Creator?’ Thus each of these heresies, in respect of the peculiar impiety of its invention, has nothing in common with the Scriptures. And their advocates are aware of this, that the Scriptures are very much, or rather altogether, opposed to the doctrines of every one of them; but for the sake of deceiving the more simple sort (such as are those of whom it is written in the Proverbs, ‘The simple believeth every word ),’ they pretend like their ‘father the devil ‘ to study and to quote the language of Scripture, in order that they may appear by their words to have a right belief, and so may persuade their wretched followers to believe what is contrary to the Scriptures. Assuredly in every one of these heresies the devil has thus disguised himself, and has suggested to them words full of craftiness. The Lord spake concerning them, that ‘there shall arise false Christs and false prophets, so that they shall deceive many.’ Accordingly the devil has come, speaking by each and saying, ‘I am Christ, and the truth is with me;’ and he has made them, one and all, to be liars like himself. And strange it is, that while all heresies are at variance with one another concerning the mischievous inventions which each has framed, they are united together only by the common purpose of lying. For they have one and the same father that has sown in them all the seeds, of falsehood. Wherefore the faithful Christian and true disciple of the Gospel, having grace to discern spiritual things, and having built the house of his faith upon a rock, stands continually firm and secure from their deceits. But the simple person, as I said before, that is not thoroughly grounded in knowledge, such an one, considering only the words that are spoken and not perceiving their meaning, is immediately drawn away by their wiles. Wherefore it is good and needful for us to pray that we may receive the gift of discerning spirits, so that every one may know, according to the precept of John, whom he ought to reject, and whom to receive as friends and of the same faith. Now one might write at great length concerning these things, if one desired to go rate details respecting them; for the impiety and perverseness of heresies will appear to be manifold and various, and the craft of the deceivers to be very terrible. *But since holy Scripture is of all things most sufficient for us, therefore recommending to those who desire to know more of these matters, to read the Divine word,* I now hasten to set before you that which most claims attention, and for the sake of which principally I have written these things. _NPNF2: Vol. IV, To the Bishops of Egypt_, Chapter I, §4.

*Chrysostom (349-407):* Hence, of course, I beseech you, let us never pass heedlessly by the contents of Sacred Scripture, but even if it is a list of names or an outline of history, let us descry carefully the treasure hidden there. *For this reason, after all, Christ himself said, “Search the Scriptures.” *The sense of what is written cannot be discovered on the surface at any point *but requires of us careful study *if nothing of what is concealed in its depths is to escape our notice. Now, if the mere naming of our nature—I mean the word “human being” (anthropos)—provided the occasion of so much benefit yesterday, how much advantage will we gain if we approach the matters in Scripture with attention and an alert mind? FC, Vol. 82, Homilies on Genesis 18-45, Homily 24.1 (Washington, D.C.: The Catholic University of America Press, 1990), pp. 104-105.an

*Chrysostom (349-407): *Wonderful is the power of Sacred Scripture, and immense the wealth of ideas concealed in its expressions. Hence it behooves us to attend precisely and give ourselves to close study so as to reap the lavish benefits it offers. *You see, the reason Christ himself gave this command, “Search the Scriptures,”* was that, far from idly listening to the mere reading, we should rather descend to its very depths and be in a position to grasp the true sense of Scripture. This, after all, is the way with Scripture: in a few words it is often possible to find a great number of ideas. Its teachings, you see, are divine, not human, and consequently you can see it all composed in a manner opposite to human wisdom. What way that is, I will tell you: in the latter case—I mean human wisdom—people’s whole interest is concentrated on the sequence of the words, whereas in this case it is completely different. No study of Scripture is about words, their beauty or sequence: it has of itself divine grace resplendent upon it and its sayings have their own beauty. With that other writing you can grasp the sense only after a great amount of unspeakable nit-picking, whereas in this case, as you know, often a short phrase suffices for us to piece out the complete message. _FC, Vol. 82, Homilies on Genesis 18-45_, Homily 37.1 (Washington, D.C.: The Catholic University of America Press, 1990), p. 340.

*Chrysostom (349-407):* Mark how he disapproves of questioning. For where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, “Seek and ye shall find, knock and it shall be opened unto you” (Matt. vii. 7); and, “Search the Scriptures, for in them ye think ye have eternal life”? (John v. 39.) *The seeking there is meant of prayer and vehement desire, and He bids “search the Scriptures,” not to introduce the labors of questioning, but to end them, that we may ascertain and settle their true meaning, not that we may be ever questioning, but that we may have done with it.* _NPNF1: Vol. XIII, Homilies on the First Epistle of Paul to Timothy_, Homily 1.

*Chrysostom (349-407):* _“No man hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him.”_ [1.] God will not have us listen to the words and sentences contained in the Scriptures carelessly, but with much attention. This is why the blessed David hath prefixed in many places to his Psalms the title “for understanding,” and hath said, “Open Thou mine eyes, that I may behold wondrous things out of Thy Law.” (Ps. xxxii. 42, &c.; Ps. cxix. 18.) And after him his son again shows that we ought to “seek out wisdom as silver, and to make merchandise of her rather than of gold.” (Prov. ii. 4 and iii. 14 [partially quoted]; John v. 39.) *And the Lord when He exhorts the Jews to “search the Scriptures,” the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading.* No one would ever search for what is obvious and at hand, but for that which is wrapt in shadow, and which must be found after much enquiry; and so to arouse us to the search He calls them “hidden treasure.” (Prov. ii. 4; Matt. xiii. 44.) These words are said to us that we may not apply ourselves to the words of the Scriptures carelessly or in a chance way, but with great exactness. _NPNF1: Vol. XIV, Homilies on the Gospel according to St. John_, Homily 15.

*Chrysostom (349-407): *Ver. 39. _“Search the Scriptures, for they are they which testify of Me.”_
Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. *For this reason He referreth them to the Scriptures,* showing that from them cometh the Father’s testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures.
[4.] *And from these too let us also, when we war against heretics, arm and fortify ourselves. For “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work”* (2 Tim. iii. 16, 17);_ NPNF1: Vol. XIV, Homilies on the Gospel according to St. John_, Homily 40.

*Chrysostom (349-407): *Beloved, let us make great account of spiritual things, and not think that it is sufficient for us to salvation to pursue them anyhow. For if in things of this life a man can gain no great profit if he conduct them in an indifferent and chance way, much more will this be the case in spiritual things, since these require yet greater attention. *Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, “Read the Scriptures,” but, “Search the Scriptures.” *Since the sayings relating to Him required great attention, (for they had been concealed froth the beginning for the advantage of the men of that time,) He biddeth them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. *Now he that searcheth for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, “Search the Scriptures, because in them ye think ye have eternal life.” *He said not, “Ye have,” but “ye think,” showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition of faith. What He saith therefore is of this kind: “Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that ye may have eternal life.” _NPNF1: Vol. XIV, Homilies on the Gospel according to St. John,_ Homily 41.

*Chrysostom (349-407):* Chapter 10:1. “Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.”
*Observe the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures,* for this is the, “not by the door.” Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures “a door,” for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is “into the fold”? It refers to the sheep, and the care of them. *For he that useth not the Scriptures, but “climbeth up some other way,” that is, who cutteth out for himself another and an unusual way, “the same is a thief.” Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, “Search the Scriptures”* (c. 5:39); and brought forward Moses, and called him and all the Prophets witnesses, for “all,” saith He, “who hear the Prophets shall come to Me”; and,” Had ye believed Moses, ye would have believed Me.” But here He hath put the same thing metaphorically. And by saying, “climbeth up some other way,” He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law (Matthew 15:9); with which He reproached them, and said, “None of you doeth the Law.” (c. 7:19) Well did He say, “climbeth up,” not “entereth in,” since to climb is the act of a thief intending to overleap a wall, and who doeth all with danger. Hast thou seen how He hath sketched the robber? now observe the character of the shepherd. What then is it? _NPNF1: Vol. XIV, Homilies on the Gospel according to St. John_, Homily 59.

*Basil of Caesarea (AD. 329-379): *You could find many passages of this sort in the writings of the evangelists and the Apostle. Now, then, if a command be given and the manner of carrying it out is not added, *let us obey the Lord who says: ‘Search the Scriptures.’* Let us follow the example of the Apostles who questioned the Lord Himself as to the interpretation of His words, and learn the true and salutary course from His words in another place. _FC, Vol. 9, Saint Basil: Ascetical Works, Concerning Baptism_, Book II, Q&R 4 (New York: Fathers of the Church, Inc., 1950), p. 399.

*Theodoret of Cyrrhus (393-466) commenting on Psalm 119:34: *The Lord bade us search the Scriptures, but there is need of light from above for those searching if they are to find what they are looking for and keep what they have run to ground. _FC, Vol. 102, Theodoret of Cyrus: Commentary on the Psalms 73-150_, Psalm 119.18 (Washington D.C.: The Catholic University of America Press, 2001), p. 252. (I think Theodoret clearly has in mind John 5:39).

*John of Damscus (652-750): *It is one and the same God Whom both the Old and the New Testament proclaim, Who is praised and glorified in the Trinity: I am come, saith the Lord, not to destroy life law but to fulfil it. For He Himself worked out our salvation for which all Scripture and all mystery exists. And again, S*earch the Scriptures for they are they that testify of Me.* And the Apostle says, God, Who at sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son. Through the Holy Spirit, therefore, both the law and the prophets, the evangelists and apostles and pastors and teachers, spake.
All Scripture, then, is given by inspiration of God and is also assuredly profitable. *Wherefore to search the Scriptures is a work most fair and most profitable for souls. For just as the tree planted by the channels of waters, so also the soul watered by the divine Scripture is enriched and gives fruit in its season , viz. orthodox belief, and is adorned with evergreen leafage, I mean, actions pleasing to God. For through the Holy Scriptures we are trained to action that is pleasing to God, and untroubled contemplation. For in these we find both exhortation to every virtue and dissuasion from every vice. *If, therefore, we are lovers of learning, we shall also be learned in many things. For by care and toil and the grace of God the Giver, all things are accomplished. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Wherefore let us knock at that very fair garden of the Scriptures, so fragrant and sweet and blooming, with its varied sounds of spiritual and divinely-inspired birds ringing all round our ears, laying hold of our hearts, comforting the mourner, pacifying the angry and filling him with joy everlasting: which sets our mind on the gold-gleaming, brilliant back of the divine dove , whose bright pinions bear up to the only-begotten Son and Heir of the Husbandman of that spiritual Vineyard and bring us through Him to the Father of Lights. But let us not knock carelessly but rather zealously and constantly: lest knocking we grow weary. For thus it will be opened to us. *If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk much, let us enquire. For ask thy Father, he saith, and He will shew thee: thy elders and they will tell thee. For there is not in every man that knowledge. Let us draw of the fountain of the garden perennial and purest waters springing into life eternal. Here let us luxuriate, let us revel insatiate: for the Scriptures possess inexhaustible grace.* _NPNF2: Vol. IX, An Exact Exposition of the Orthodox Faith_, Book IV, Chapter 17. 

DTK


----------

