Ye search the Scriptures. A large number of commentators, from Chrysostom and Augustine to Luther, Tholuck, Hengstenberg, M'Clellan, Luthardt, and Ewald, with the Authorized version, regard this as an imperative command.
This is grammatical, and corresponds to the language of Isaiah 34:16; but with Cyril, Bengel, De Wette, Meyer, Godet, Lange, Westcott, Plummer, Watkins, we think the whole context demands the indicative.
The second clause, "because in them," etc., follows far more obviously upon an assertion than upon a precept. The "ye will not" that follows is far more in harmony with the indicative than with the supposed command.
The Lord says, "You have a third great testimony to my claim, and yet you are not prepared to accept it." Ye search the Scriptures. The verb ἐρεῦναν is used (John 7:52; 1 Peter 1:11; Romans 8:27; 1 Corinthians 2:10) for minute, prolonged search.
The kind of investigation which the rabbis spent upon the text and letter of the Holy Scriptures is a proverb, and led to the allegorical mystical meanings of the Genesisaras and other Hebrew literature.
"Ye search the Scriptures" rather than the living Word, rather than the Divine meaning and message from the living God which they do contain. This is one term out of many which the Lord employed for the sacred literature which was the great heritage of the Hebrew people.
Elsewhere he called it "the Law," "the Law and prophets," "Moses and the prophets," "your Law," "the wisdom of God." He admits their study, prolonged and eager, of the sacred writings, and he justifies the ground and motive of such search, viz.
: because ye think in them ye have eternal life; or, ye shall have, or shall find, eternal life. Some powerful critics, like Meyer, urge that our Lord agrees so far with the Jews, that he sympathizes with their search, and that censure or ironical language would be inconsistent with the Saviour's reverence for the Scriptures.
But the expression is very unusual on that hypothesis, "Ye think [or, 'imagine'] ye have in them," rather than "ye have through them." Surely our Lord is here condemning the superstitious idea that, in the mere possession of the letter, they were possessors of the eternal life; that, apart from the indwelling Word, apart from the heart of the message itself, some magical advantage was springing.
Hillel, whoso view of Scripture may be expressed in a saying ('Aboth,' Isaiah 2:8), "He who has gotten to himself words of the Law hath gotten to himself the life of the world to come," here differs utterly from the Lord, who, on the doctrine of Holy Scripture, takes ground similar to that which he had taken with reference to the temple and the sabbath.
It is not the bare possession of the Scriptures, nor the prolonged examination of its mere letter, that is the condition of eternal life. "Search" which is originated and stimulated by a vague idea of the life-giving force of the letter, is illusive.
We may think that in them we have eternal life, but our Lord would undeceive us. Moreover, from the depths of his own consciousness and knowledge of his own mission, he adds: And they are they which testify concerning me.
This is one of the keynotes of New Testament teaching, viz. Christ's idea of the Old Testament, that it was a sketch or portraiture drawn in successive ages and on various material of himself—that it was an outline of great principles which he was about, not to rub out, but to fill in, not "to destroy, but to fulfil."
The histories, the experiences, the ceremonial, the dynasties; the offices, the songs and prayers, the predictive and typical sorrows there depicted, were all prelibations and unconscious prophecies of himself.
"They testify concerning me," and, together with my works and with my forerunner and, more than all, with my Father's own voice speaking and my Father's own face shining through all, they complete the manifold testimony to the fact that I have come to do his will, to work with him, to deliver, to restore, to give life, and to execute judgment also, when my hour is come.