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1Pe_1:10. περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηρεύνησαν προφῆται ] The σωτηρία , to which the search of the prophets was directed, is, as the connection: περὶ ἧς σωτ ., shows, the previously mentioned σωτηρία ψυχῶν , which is the τέλος of faith. Wiesinger and Schott extend the idea so as to include within it the present salvation. This is correct thus far, that the future salvation is only the completion of the present; but it is precisely to the completion that the apostle’s glance is directed. De Wette is wrong in understanding by σωτηρία “the work of salvation.”
Both verbs express the earnest search. ἐξερευνᾷν is in the N. T. ἅπ . λεγ . (LXX. 1Sa_23:23 : çÈôÇùÒ ; 1Ch_19:3 : úÈ÷Çø ). The prefixed ἐκ serves to intensify the idea, without hinting that the prophets selected the right time from among different periods (Steiger); see the other passages in the N. T. where the verb ἐκζητεῖν occurs. The aim of their search is more precisely defined in 1Pe_1:11. Luther’s translation is inexact: “after which salvation;” περί means rather: in respect to, with regard to.
Calvin justly remarks: quum dicit prophetas sciscitatos esse et sedulo inquisivisse, hoc ad eorum scripta aut doctrinam non pertinet, sed ad privatum desiderium quo quisque aestuavit. A distinction is here drawn between the individual activity put forth on the basis of the revelation of which they had been made partakers, and that revelation itself (Wiesinger, Schott, Hofmann).[69] To προφῆται is subjoined the nearer definition: οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες ] by which some prophets are not distinguished from others, as Hofmann thinks, but all are characterized according to their function. Bengel: Articulus hic praeter-missus grandem facit orationem, nam auditorem a determinata individuorum consideratione ad ipsum genus spectandum traducit; sic 1Pe_1:12 : angeli.
ἡ εἰς ὑμᾶς χάρις ] either from the prophets’ standpoint: “destined for you” (de Wette, Brückner), or from that of the apostles: “the grace of which ye have been made partakers” (Wiesinger, Schott). The first is the preferable view. χάρις is not to be taken as identical with σωτηρία (as opposed to Wiesinger), but the difference in expression points to a distinction in idea. χάρις denotes both the present and the future, σωτηρία only the future. Hofmann attaches particular importance to the fact that ὑμᾶς and not ἡμᾶς is here used; assuming that by ὑμᾶς the readers must be understood to be heathen-Christians. This is, however, incorrect, since Peter nowhere in his epistle makes a distinction between heathen and Jewish-Christians; by ὑμᾶς the readers are addressed not as heathen-Christians, but as Christians in general; cf. also 1Pe_1:3-4 : ἀναγεννήσας ἡμᾶς … τετηρημένους εἰς ὑμᾶς .
[69] Steinmeyer denies this distinction, and says, interpreting τίνα ἢ ποῖν καιρόν , ver. 11, by de sola inde indole temporis: neminem latebit, eos saepenumero de crescente piorum hominum desiderio nec non de aucta improborum protervitate verba fecisse; … ecce τὰ σημεῖα τοῦ μέλλοντος καιροῦ , quae indagata praedicarunt. According to this, ἐκζητεῖν and ἐξερευνᾷν would be indagata praedicare(!).