1 Peter 1:11,12

‘Searching what time or what manner of time the Spirit of Christ which was in them did point to, when it testified beforehand the sufferings of (or ‘unto') Christ, and the glories that should follow them. To whom it was revealed, that not unto themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent forth from heaven; which things angels desire to look into.'

For the prophets had within them ‘the Spirit of the Messiah', as through the Holy Spirit Christ had revealed to them beforehand the truth concerning His coming, and the times that lay ahead, including both His sufferings and all the glories that would follow. And that is why, in the final analysis, the prophets recognised that the time was not yet, and that their prophetic message was not for themselves but for us, and they thus ministered to us. To Peter, as to Jesus and Paul, Christ's ‘congregation' (Matthew 16:18) is the renewed Israel, so that all the promises concerning Israel apply to us, and it was us who were in God's mind when the prophets prophesied.

‘Searching.' The prophets did not just placidly wait for inspiration. They studied the Scriptures. ‘To the law (the torah) and to the testimony. If they speak not according to this word, surely there is no morning for them' (Isaiah 8:20). They studied God's Instruction (the Torah, the first five books of the Bible). They studied the prophets who came before them. E.g. Isaiah 2:2 parallels Micah 4:1; Jeremiah regularly takes up the ideas of earlier prophets, as does Daniel specifically (Daniel 9:2); and so on. How much more then should we be searching the Scriptures (Acts 17:11; 2 Timothy 2:15; 2 Timothy 3:15).

‘The Spirit of Christ.' Peter had been present in the Upper Room when Jesus had indicated that the Spirit would come at His behest and in His Name (John 14:16; John 14:26; John 15:26; John 16:7) when He had entered into His glory. Thus the Holy Spirit would come from Christ in His glory. But Jesus had at the same time also emphasised that He had previously had that same glory with the Father from Whom He had come (John 17:3; John 17:5). He was God's Anointed One from before time began (1 Peter 1:20). Thus Peter applies the same idea to the past experiences of the prophets. They too had benefited from Christ sending the Holy Spirit to them from His glory (compare 2 Peter 1:21). Thus the use of the term ‘the Spirit of Christ' links up with the fact that the Spirit had come to them to reveal the ‘sufferings unto Christ', which were foreknown and determined before the foundation of the world (1 Peter 1:20; compare Acts 2:23). He was very much involved with the Godhead's plan of redemption for the world.

‘The sufferings unto Christ.' The point is that grace has come ‘unto us' (1 Peter 1:10) because of the sufferings that came ‘unto Christ'. Both are God's activity. But the use of eis (unto), (used instead of saying ‘of Christ'), may also be intended to link Christ's sufferings with his readers' sufferings. Suffering had come to Him, and suffering comes to us in His Name (just as the sanctifying Spirit was ‘unto obedience' so our sufferings are ‘unto Christ'), and both were prophesied of old. For His people share with Him in His sufferings. But in view of the contrast with ‘grace unto us', and of the references in Acts 3:18; Acts 17:3; Acts 26:23 where there is an emphasis on Christ's sufferings as ‘fulfilling' prophecy, we must certainly see the idea as primarily including the sufferings of Christ Himself. Significantly both ‘the Son of Man' and ‘the Servant of the Lord', prophetic titles claimed by Jesus, were terms which indicated an individual who came out of suffering (Isaiah 50:3; Isaiah 52:13 to Isaiah 53:12; Daniel 7:13 with 21-22), while at the same time incorporating a group who did the same (Isaiah 49:3; Daniel 7:21; Daniel 7:25; Daniel 7:27; compare Daniel 7:17 where the wild beasts are ‘kings' with 23 where the wild beasts are ‘kingdoms').

Peter's emphasis on the ‘suffering' of Christ in his letter contrasts widely with New Testament emphasis elsewhere. In all his letters Paul only refers three times to the sufferings of Christ, firstly in Romans 8:17, where he writes ‘if we suffer with Him (Christ), we shall also be glorified with Him'; secondly in 2 Corinthians 1:5 where ‘the sufferings of Christ abound towards us'; and thirdly in Philippians 3:10, where Paul desires to enter into ‘the fellowship of His (Christ's) sufferings'. He does of course refer to the death and sacrifice of Christ in other terminology, but in his letters he clearly reserves the idea of His suffering to times when he is speaking of our participation with Him in His sufferings. Thus He lays no emphasis on the fact of His sufferings as something in itself, but only in relation to His people's sufferings. It was a little different in his evangelistic preaching for the term is twice applied to his preaching in Acts, both in an evangelistic context. Firstly where he taught ‘from the Scriptures' that the Christ must suffer (Acts 17:3), and secondly where he speaks of the prophets declaring that the Christ must suffer (Acts 26:23). In both these cases he is drawing on the Old Testament depictions of the sufferings of the Christ (e.g. Isaiah 50:3; Isaiah 53; Psalms 22; Daniel 7), and the idea of suffering is seen to link with what was prophesied. Interestingly apart from these examples, and in Hebrews, no other letters refer to the ‘sufferings' of Christ.

Hebrews refers more regularly to the suffering of Jesus/Christ, five times in all. ‘Jesus -- was made a little lower than the angels for the suffering of death' (to pathema) ‘tasting death for every man' (Hebrews 2:9); He (Jesus) was ‘made perfect through sufferings' (Hebrews 2:10); ‘though He (Christ) was a Son yet He learned obedience through the things that He suffered' (Hebrews 5:8); He (Christ) did not offer Himself as an atoning sacrifice annually otherwise He must often have suffered since the foundation of the world (Hebrews 9:26); in order that He (Jesus) might ‘sanctify His people by His own blood He suffered outside the gate' (of Jerusalem - Hebrews 13:12). Here three of the references are to His suffering as a sacrificial offering on our behalf, while two refer to the purifying effects of suffering on Jesus Christ Himself. Note also that three of the references (a different three) refer to the sufferings of ‘Jesus', while two refer to the sufferings of ‘Christ'. In the first two cases it is because He is there being closely allied with His manhood and His incarnation. He is suffering because He was made man, but in the third case the reason for the difference is not so obvious, although it might have been in order to stress His oneness with His people for whom He was dying as a human being. However what is clear in these references is the emphasis on the fact that Jesus Himself did suffer as a human being, and that He suffered as the Messiah.

But to Peter the idea of the sufferings of Christ is more central and constantly emphasised. In his short letter he refers to it seven times, always with reference to ‘Christ', and with different emphases. The first example parallels Paul's usage in Acts, referring to the prophecies of the sufferings of the Messiah, and connecting that suffering with His people. ‘The Spirit of Christ -- testified beforehand the sufferings unto Christ and the glories that should follow' (1 Peter 1:11). The second connects His sufferings with His people's sufferings, in a similar way to Paul in his letters. ‘Christ suffered for you leaving you an example that you should follow in His steps' (1 Peter 2:21). The third lifts Him up as an example of how to behave under duress. ‘When He (Christ) suffered He did not threaten' (1 Peter 2:23). In the fourth case He is dying as a sacrificial offering as in Hebrews 13:12; compare Hebrews 9:26. ‘Christ also suffered for sins once, the righteous for the unrighteous, that He might bring us to God' (1 Peter 3:18), although again it is connected with the suffering of His people. In the fifth case His suffering is used as a call to His people to be willing to suffer as He did, for their own good, as it will be an aid towards their being made perfect, as it was for Christ in Hebrews 2:10; Hebrews 5:8. ‘Forasmuch then as Christ has suffered in the flesh, arm yourselves with the same mind, for he who has suffered in the flesh has ceased from sin (by dying with Him)' (1 Peter 4:1). In the sixth case suffering for His sake, and thus participating in His sufferings, is a cause for rejoicing because of the ultimate joy and glory that it will bring. ‘Insomuch as you are partakers of Christ' sufferings, rejoice, that at the revelation of His glory also you may rejoice, with exceedingly great joy' (1 Peter 4:13). In the seventh case there is a very personal reminiscence of His sufferings. ‘I -- who am -- a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed' (1 Peter 5:1).

Thus he has seven references in all, and all teaching varying lessons, although most also connect with His people's sufferings. We may possibly also add Acts 3:18, where Peter speaks of ‘the things that God foreshowed by the mouth of all the prophets, that His Christ should suffer', which ties in with 1 Peter 1:11 (compare Luke 24:26). Thus to Peter the sufferings of the Messiah lay at the root of every aspect of the Gospel, as something deeply imbedded in his own heart. Like Hebrews Peter reveals himself as more intensely aware of the fact that ‘Christ' did actually ‘suffer', yet nevertheless it is not the suffering itself which is in most cases the central emphasis in what he has to say, except in so far as it is an example to us. While the sufferings of His Master do clearly affect him, they do not prevent him from applying the lessons that arise. His thought is not sentimental. He is equally concerned with why He suffered.

This great emphasis on His suffering ties in with what happened at Caesarea Philippi, when Jesus spoke of His coming suffering in a way that upset Peter enough to make him denounce the idea, only for Peter to be put firmly in his place (Matthew 16:21), and with the fact that Jesus did later constantly emphasise to His disciples His coming suffering (Matthew 17:12; Luke 17:25; Luke 22:15; Luke 24:26), and with the fact that Peter was a witness of His sufferings, especially in the Garden of Gethsemane and in the courtyard of the High Priest. Peter thus had cause to be very much aware of the sufferings of Christ, and of its importance in the scheme of things.

‘The glories that should follow.' These glories will arise both in this world and the next. For the glories that would follow in this world see Isaiah 53:10 a and Psalms 22:22 where we enter into the aftermath of Messiah's coming. ‘He will see His seed' as they receive life through Him (Isaiah 53:10 b). ‘The pleasure of the Lord will prosper in His hand' as the Good News goes out to the whole world, and the many become obedient to Him (Isaiah 53:10 b). ‘By His humiliation many will be accounted righteous' (Isaiah 53:11). The meek will eat and be satisfied and will praise God (Psalms 22:6). ‘All the ends of the earth will remember and turn to the Lord, and all the kindreds of the nations will worship before Him, for the Kingly Rule will be the Lord's and He will rule over the nations' (Psalms 22:27). For the glories to come in the next world compare 1 Peter 1:4; 1Pe 1:7; 1 Peter 1:21; 1 Peter 4:13; 1 Peter 5:1; Romans 8:18; Romans 8:29.

‘The Spirit of Christ.' The fact that Peter can speak in terms of ‘the Spirit of Christ' speaking through the prophets clearly indicates his recognition of the pre-existence of Christ, for elsewhere such activity is connected with ‘the Spirit of God' or ‘the Spirit of the Lord' or ‘the Holy Spirit', Who is also the Spirit of Christ (Romans 8:9) because He makes Christ known to men.

And we are told here that these words of the prophets have come to us through those who have preached the Gospel by the Holy Spirit Who has been sent down from Heaven, those who are the successors to the prophets. They have come through evangelists and teachers. For He has made clear to those who have preached the Gospel what the teaching of the prophets was really pointing to. There is here a clear reference to Pentecost. Not only did the Prophets receive their guidance from the Spirit, but the same Spirit was now at work through Christian preachers and Christian prophets. From the day of Pentecost onwards Peter had been aware of the consequences of that new beginning. The Kingly Rule of God was coming with power (Mark 9:1) through the proclamation of the Gospel empowered by the Holy Spirit. And he recognises that ‘these things' are of such vital importance that it is the desire of all who are in Heaven to ‘stoop down and look into them' and understand them fully.

Note On The Use Of The Term Prophets.

Some have sought to interpret these verses as referring exclusively to New Testament prophets. But this view must be seriously questioned:

· Firstly because to any Jew like Peter the term ‘the prophets' standing on its own would always indicate the Old Testament prophets (they called their Scriptures, ‘the Law and the Prophets'). And this was so even though there had been large numbers of ‘prophets' in Judaism which were not included in this their natural use of the term in 1st century AD, whom for that purpose they ignored. Compare also 2 Peter 3:2 where the holy Prophets precede the Apostles. All knew who were in mind when a Jew spoke of ‘the Prophets'

· Secondly because it is unlikely that an Apostle of Jesus Christ would have so spoken of New Testament prophets as seen independently of the Apostolate (he would in that case have said ‘the Apostles and prophets'. It is ‘first Apostles, and then prophets' - 1 Corinthians 12:28). Note that he does not say ‘we prophets'.

· Thirdly because he speaks of what they prophesied about as spoken ‘not unto themselves but unto you'. But had this referred to New Testament prophets it would have been very much for themselves as well as for Peter's readers. It would have been intended for them all. The point is that the prophets had not benefited because they died before these things happened.

· Fourthly because the indications are that the reason that the New Testament prophets were distinctive from other Christian preachers was because they spoke ‘under inspiration' (1 Corinthians 14:29) and received direct divine intimations (Acts 11:28; Acts 13:2; Acts 20:23; Acts 21:10) not because they searched diligently. Searching diligently was not a special attribute of New Testament prophets. All Christians, and especially preachers, were supposed to search diligently. But all knew that the Old Testament prophets distinctively researched the Scriptures, and cited previous or contemporary prophets.

· Fifthly because while the term ‘the Spirit of Christ' could certainly be seen as applicable to the Spirit, especially as sent by Christ to His Apostles (John 20:22) and the wider group (Acts 2:1), and to the church as a whole (Galatians 4:6; compare Romans 8:9) in response to what He had promised in John's Gospel, nevertheless when connected with the New Testament prophets it is always as ‘the Spirit' or ‘the Holy Spirit' (Acts 11:28; Acts 13:2; Acts 20:23; Act 21:11; 1 Corinthians 12:3; 1 Corinthians 12:7; 1Co 12:11; 1 Corinthians 12:13, as applying to 1 Corinthians 12:28; 1 Corinthians 14:29), and there is a distinction between Christ and the Holy Spirit (1 Corinthians 12:12). But see Acts 16:7, ‘the Spirit of Jesus', although that may simply be signifying behaving in a Christlike way because Peter was already evangelising there. The Spirit of Jesus is not, however, necessarily the equivalent of ‘the Spirit of Christ'. On the other hand there is good reason for seeing ‘the Spirit of the Messiah' as referring to the inspiration by which the Old Testament prophets proclaimed the Messiah's coming.

End of note.