John Calvin Commentary 1 Peter 1:11

"searching what [time] or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them." — 1 Peter 1:11 (ASV)

And what they inquired is pointed out when he adds, Searching what, or what manner of time. There was a difference between the law and the gospel, a veil, as it were, being interposed, so that they might not see more closely those things which are now set before our eyes.

Nor was it indeed proper, while Christ the sun of righteousness was still absent, that the full light should shine as at midday. And though it was their duty to confine themselves within their prescribed limits, yet it was no superstition for them to sigh with a desire for a closer sight. For when they wished that redemption should be hastened, and desired daily to see it, there was nothing in such a wish to prevent them from patiently waiting as long as it pleased the Lord to defer the time. Moreover, to seek the particular time in prophecies seems to me unprofitable, for what is spoken of here is not what the prophets taught, but what they wished. Where the Latin interpreters render, “of future grace,” it is literally, “of the grace which is to you.” But as the meaning remains the same, I was not disposed to make any change.

It is more worthy of observation that he does not say that the prophets searched according to their own understanding concerning the time when Christ’s kingdom would come, but that they applied their minds to the revelation of the Spirit. Thus they have taught us by their example sobriety in learning, for they did not go beyond what the Spirit taught them. And doubtless there will be no limits to human curiosity, unless the Spirit of God presides over their minds, so that they may not desire anything else than to speak from Him. Furthermore, the spiritual kingdom is a higher subject than the human mind can succeed in investigating, unless the Spirit is the guide. May we also, therefore, submit to His guidance.

The Spirit of Christ which was in them. First, “who was in them,” and secondly, “testifying” (that is, giving a testimony). By this expression, he intimates that the prophets were endowed with the Spirit of knowledge, and indeed in no common manner, as they were teachers and witnesses to us; yet they were not partakers of that light which is exhibited to us.

At the same time, high praise is given to their doctrine, for it was the testimony of the Holy Spirit; the preachers and ministers were men, but He was the teacher. Nor does he declare without reason that the Spirit of Christ then ruled. And he makes the Spirit, sent from heaven, preside over the teachers of the Gospel, for he shows that the Gospel comes from God and that the ancient prophecies were dictated by Christ.

The sufferings of Christ. So that they might bear their afflictions submissively, he reminds them that these had been foretold long ago by the Spirit. But he includes much more than this, for he teaches us that the Church of Christ has been so constituted from the beginning that the cross has been the way to victory and death a passage to life, and that this had been clearly testified. Therefore, there is no reason why afflictions should depress us excessively, as though we were miserable under them, since the Spirit of God pronounces us blessed.

The order is to be noticed: he mentions sufferings first, and then adds the glories which are to follow. For he intimates that this order cannot be changed or subverted: afflictions must precede glory. So a twofold truth is to be understood in these words:

1. That Christians must suffer many troubles before they enjoy glory;
2. And that afflictions are not evils, because they have glory annexed to them.

Since God has ordained this connection, it is not fitting for us to separate the one from the other. And it is no common consolation that our condition, such as we find it to be, was foretold so many ages ago.

Hence we learn the following:

1. That it is not in vain that a happy end is promised to us.
2. Secondly, that we are not afflicted by chance, but through the infallible providence of God.
3. And lastly, that prophecies are like mirrors that set forth to us in tribulations the image of celestial glory.

Peter, indeed, says that the Spirit had testified of the coming afflictions of Christ, but he does not separate Christ from His body. This, then, is not to be confined to the person of Christ. Instead, a beginning must be made with the Head, so that the members may follow in due order, as Paul also teaches us that we must be conformed to Him who is the first-born among His brethren.

In short, Peter does not speak of what is peculiar to Christ, but of the universal state of the Church. But it is highly suited to confirm our faith when he presents our afflictions as viewed in Christ, for we thereby see more clearly the connection of death and life between us and Him.

And, doubtless, this is the privilege and manner of the holy union: that He suffers daily in His members, so that after His sufferings are completed in us, glory also may have its completion. See more on this subject in Colossians 3 and 1 Timothy 4.