Concerning which salvation ( ). Another relative clause (taking up from verse 9 and incorporating it) in this long sentence (verses 3-12, inclusive, all connected by relatives). Peter lingers over the word (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace.

Sought (). First aorist active indicative of , to seek out (Ac 15:17), late and rare compound, only in LXX and N.T. save once in Aristides.

Searched diligently (). First aorist active indicative of , old and common compound (), to search out diligently, here only in N.T. Both of these words occur together in I Macc. 9:26.

Of the grace that should come unto you ( ). “Concerning the for you grace” (meant for you).

Fuente: Robertson’s Word Pictures in the New Testament

Have inquired and searched diligently [ – ] . Rev., properly, renders the aorists sought and searched diligently. The ejx in composition has the force of out, searched out, and is rendered by diligently.

Sought. Used of Esau ‘s seeking carefully for a place of repentance, in Heb 12:17.

Searched. Used nowhere else in the New Testament. Compare Septuagint, 1Sa 23:23, of Saul ‘s searching out David.

Fuente: Vincent’s Word Studies in the New Testament

1) “Of which Salvation” (Gk. Peri) concerning which, which kind of salvation, total deliverance from the penalty of sin and restoration to God’s favor.

2) “The Prophets have inquired and searched diligently.” (Gk. eksezetesan) sought out, pursued (kai) even (eksereunesan) searched out meticulously have the prophets.

3) “Who prophecied of the grace.” who persistently with unity of agreement went on speaking forth (Gk. peri) concerning the grace for or with reference to you. Act 10:43.

4) “That should come unto you.” The story or redemption and coming hope through the Messiah was the theme of every old and New Testament prophet, from Abel to Jesus Christ. Isa 53:1-12; Mat 3:11-12; Deu 18:15-19; Act 3:21-23; Act 10:43.

Fuente: Garner-Howes Baptist Commentary

He hence commends the value of salvation, because the prophets had their minds intensely fixed on it; for it must have been a great matter, and possessing peculiar excellency, which could have thus kindled in the prophets a spirit of inquiry respecting it. But still more clearly does God’s goodness toward us shine forth in this case, because much more is now made known to us than what all the prophets attained by their long and anxious inquiries. At the same time he confirms the certainty of salvation by this very antiquity; for from the beginning of the world it had received a plain testimony from the Holy Spirit.

These two things ought to be distinctly noticed: he declares that more has been given to us than to the ancient fathers, in order to amplify by this comparison the grace of the gospel; and then, that what is preached to us respecting salvation, cannot be suspected of any novelty, for the Spirit had formerly testified of it by the prophets. When, therefore, he says that the prophets searched and sedulously inquired, this does not belong to their writings or doctrine, but to the private desire with which every one boiled over. What is said afterwards is to be referred to their public office.

But that each particular may be more evident, the passage must be arranged under certain propositions. Let the first then be this, — that the Prophets who foretold of the grace which Christ exhibited at his coming, diligently inquired as to the time when full revelation was to be made. The second is, — that the Spirit of Christ predicted by them of the future condition of Christ’s kingdom, such as it is now, and such as it is expected yet to be, even that it is destined that Christ and his whole body should, through various sufferings, enter into glory. The third is, — that the prophets ministered to us more abundantly than to their own age, and that this was revealed to them from above; for in Christ only is the full exhibition of those things of which God then presented but an obscure image. The fourth is, — that in the Gospel is contained a clear confirmation of prophetic doctrine, but also a much fuller and plainer explanation; for the salvation which he formerly proclaimed as it were at a distance by the prophets, he now reveals openly to us, and as it were before our eyes. The last proposition is, — that it hence appears evident how wonderful is the glory of that salvation promised to us in the Gospel, because even angels, though they enjoy God’s presence in heaven, yet burn with the desire of seeing it. Now all these things tend to shew this one thing, that Christians, elevated to the height of their felicity, ought to surmount all the obstacles of the world; for what is there which this incomparable benefit does not reduce to nothing?

10 Of which salvation Had not the fathers the same salvation as we have? Why then does he say that the fathers inquired, as though they possessed not what is now offered to us? The answer to this is plain, that salvation is to be taken here for that clear manifestation of it which we have through the coming of Christ. The words of Peter mean no other thing than those of Christ, when he said,

“

Many kings and prophets have desired to see the things which ye see, and have not seen them.” (Mat 13:17.)

As then the prophets had but a limited knowledge of the grace brought by Christ, as to its revelation they justly desired something more. When Simeon, after seeing Christ, prepared himself calmly and with a satisfied mind for death, he shewed that he was before unsatisfied and anxious. Such was the feeling of all the godly.

Fuente: Calvin’s Complete Commentary

3. Deep Concern of Prophets and Angels 1:1012

1Pe. 1:10-11 Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you: searching what time or what manner of time the Spirit of Christ was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them.

Expanded Translation

About this salvation the (Hebrew) prophets sought carefully and searched diligently to understand and comprehendthey who had prophesied concerning the grace which was to be bestowed upon youinvestigating to find out to whom or what manner of time was signified by the Spirit of Christ which was in them, when it predicted the sufferings of Christ and the glories that were to follow such sufferings.

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Concerning which salvation

That of Christians, just spoken of (1Pe. 1:9).

the prophets sought and searched diligently

a phrase which graphically describes the interest of the Old Testament prophets in the salvation through Christ made known in the Christian dispensation. They sought ekzeteo, literally, sought out, hence to search for, investigate, scrutinize, They also searched, exereunao, a word of very similar meaning: to search out, search anxiously and diligently. If there is any technical difference between the meaning of these two words, it is certainly very slight. The Apostles intention in inserting this phrase is obviously to show that the prophets were deeply and sincerely interested in the salvation of which they prophesied, so much so that much energy and thought was put forth as they made inquiry and research into their own prophecies!

The most humble believer is now able to see very clearly what the most distinguished prophet only saw obscurely. Their revelations were real and inspired, but they were not clear in all details, especially to those of that age. Enough was understood by them to maintain the faith of Gods people who looked for a coming Messiah. But these prophecies frequently troubled and perplexed the seers themselves, and they searched them out, as miners seek treasure (for so was exereunao used by the ancients). They were not only prophets, they were men! As such, they could not fathom their own words. Read Mat. 13:17. Compare such passages as Dan. 7:15.

who prophesied of the grace that should come unto you

Grace, charis, here, has specific reference to our redemption, the epitome of Gods expression of love, kindness, and favor toward usa favor completely undeserved!

searching what time or what manner of time

The first word rendered time is absent in the best manuscripts, The first what in the phrase is an interrogative pronoun, tina, in the masculine singular. Hence we have, searching (to find out) what person or what manner of time . . . Their attention was fixed upon both the people of which they prophesied and the times or dispensations to which their predictions pointed.

the Spirit of Christ which was in them did point unto

i.e., the Holy Spirit which was in them, the third person of the Godhead. (See 2Pe. 1:21 and comments there.) Note that the same Holy Spirit influenced Gods spokesmen in the Christian age also (1Pe. 1:12).

when it testified beforehand the sufferings of Christ, and the glories that should follow them

Or, when He (the Holy Spirit, a Divine Personality) testified beforehand. See Joh. 16:13-15.

The glories after the predicted sufferings, were his personal triumphs: His resurrection, ascension, coronation, and reign at Gods right hand. But these glories would also include the great plan of redemption and the establishment of the churchcertainly glorious consequences of His coming to earth predicted by the prophets. On this last phrase, compare Dan. 9:24-27, Isa. 53:3-9, Act. 3:18; Act. 26:22-23, Luk. 24:44-47.

1Pe. 1:12 To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angels desire to look into.

Expanded Translation

To whom it (i.e., this great plan of redeeming mankind through Jesus Christ) was uncovered and made known, that not unto themselves but unto you were they performing this service concerning these things, and they have now been announced unto you by the Holy Spirit which was sent forth from heaven; into which things angels strongly desire to stoop down and peer carefully into.

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To whom it was revealed

The word apokalupto (was revealed) is compounded from apofrom, off, away from, and kaluptoto cover, hide, conceal, throw a veil over. (See 1Pe. 4:8, covereth.) This plan of redemption through Christ was uncovered and that which was hidden was brought to light. Revealed to the prophets? No. The Apostle continues:

that not unto themselves, but unto you, did they minister these things

The word minister, diakoneo, is the verb form of the noun, diakonos, deacon. It means to wait upon, attend upon, serve, and specifically to perform a service by commission. Little did those sages of old realize the significance of their words, or to what great extent they were attending to the needs of those who would be living twenty-five hundred years later! What a blessing to live in the Gospel age where many of our privileges are greater than those enjoyed by the prophets themselves!

which now have been announced unto you through them that preached the Gospel unto you

Compare Heb. 11:39-40. Peter here shows their own great value as Christians by emphasizing the fact that the concern was unto you. We enjoy to the fullest what they could not even comprehend!

This message was carried to the readers by them that preached the gospel. Living in what is now Turkey (See 1Pe. 1:1, notes), they first had the Gospel preached to them by the Apostle Paul and his companions. But the truth here expressed would apply also to every true preacher of the Gospel.

by the Holy Spirit sent forth from heaven

See also 1Pe. 1:11. The Holy Spirit spoke through the prophets who predicted the message AND He also spoke through the Apostles and others who preached the fulfillment of their prophecies. God speaks of the Old Testament as the Holy Spirits message (Heb. 3:7, 2Pe. 1:21). And here the Gospel Message is shown to have the same source.

which things angels desire to look into

Note the Expanded Translation. Peter had said before that this great salvation we enjoy through Christ had gained the keenest scrutiny of the most holy men on earththe prophets. Now he turns to the heavensthe inhabitants of the skies!

The which things refer to the matters of prophecy and their fulfillment in the Christian dispensation, mentioned in 1Pe. 1:10-12. The verb desire, epithumeo, is the same word so frequently rendered lust in our New Testament. It means to set ones heart upon, have a desire for, long for, etc., used here in a good sense.

Of particular interest in this phrase is the Greek word translated look into (parakupto). It is from para, beside, and kupto, to bend forwards, stoop down. Thus the meaning is, to stoop to a thing in order to look at it. Notice how the Apostle John employs it: And they (Peter and John) ran both together: and the other disciple out-ran Peter, and came first to the tomb; and stooping and looking in, he seeth the linen cloths lying; yet entered not in . . . But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb . . . (Joh. 20:4-5; Joh. 20:11). This same word is employed by James to show how the blessed man reads his Bible! (Jas. 1:25, looketh into.) In that passage as well as this, it implies interest and concern on the part of the observer or reader. Christian, read your New Testament as the angels would like to! Look carefully into it!

Why such interest on the part of angels? Perhaps Heb. 1:14 supplies a partial explanation. But even with their strong desire to understand our salvation, this longing goes on and on unfulfilled on the part of the angels. Is our desire to understand Gods scheme of redemption as strong as theirs, when we are capable of understanding it?

The purpose of this latter statement was doubtless to show the greatness of our salvation through the Son of God, and the benefits we have therefromneither the prophets nor the angels being able to ascertain the real nature of this great plan of pardon.

Fuente: College Press Bible Study Textbook Series

(10) Now St. Peter brings his doctrine home to the hearts of his readers of the Dispersion, by showing them how scriptural it is. Surely they will not draw back (Heb. 10:39), but believe on to the purchasing of their souls, when they consider that all the prophets looked forward with envy to the prize now in their hands.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(10) Of which salvation.The of stands for concerning, with regard to; and the salvation which formed the subject of investigation to the prophets was the present deliverance of the believing soul from sin and gloom, as well as the salvation yet future. It is difficult not to believe that the song of Zacharias was in St. Peters mind when he thus wrote; the theme of that song is precisely the glory of present salvation through Christ, and the fulfilment of prophecy thereby: Blessed be the Lord God . . . who hath raised up a horn of salvation for us . . ., as He spake by the mouth of His holy prophets,salvation from our enemies . . ., that we might serve Him without fear, in holiness and righteousness before Him all the days; and thou too, little child, shalt be called a prophet . . . to give knowledge of salvation unto His people.

Have enquired and searched diligently.Rather, did inquire; for our present version tends to convey the notion that the prophetic writings which we now possess are the result of the inquiry. This would be wrong. Calvin rightly says: When he states that the prophets inquired and examined, this refers not to their writings or teaching, but to the private longing with which each was fired. In fact, St. Peter goes on to say that the writings which the Holy Spirit impelled them to make were actually the text on which their longings were the comment: they endeavoured to understand what they themselves had written. The two Greek words give a much more lively picture than the English, of the intense eagerness of the search, and of the depth to which it penetrated. If these great prophets took such pains to understand our present salvation, we ought to take heed not to let it slip. Precisely the same argument is used for precisely the same purpose by our Lord in Mat. 13:16-17.

Who prophesied of the grace.This is a description of the prophetic scriptures. The whole subject of the Old Testament is the bounty of God under the New; and this was what the prophets tried to realise.

The grace that should come unto you.Perhaps the words in italics might be with advantage changed into, the grace in reserve for you: the word is the same as in 1Pe. 1:4. Grace here seems to mean little more than favour or bounty, not the ordinary theological sense. The favour consists in our salvation.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

4. The ancient prophets studying their predictions of the coming Christ, 1Pe 1:10-12.

This doctrine was not then newly heard of, but had been known, foretold, and earnestly studied by God’s prophets of former ages.

Fuente: Whedon’s Commentary on the Old and New Testaments

10. Prophets As on the Pentecost, St. Peter here, too, grounds his doctrine on the Old Testament prophecy. He then quoted Joel and David, (Act 2:16-21; Act 2:25-31.) Later, after citing Moses, he said, “All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.” Act 3:24. Their great subject was the grace that God had determined to show the world in the gift of salvation. The full import of their prophecies they did not themselves understand. They therefore inquired earnestly sought and searched diligently comparing prophecy with prophecy, to learn their full depth of meaning.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Concerning which salvation the prophets searched intently and enquired diligently, who prophesied of the grace that (should come) to you.’

This salvation which is on offer is not something newfangled. It is the salvation of which the Old Testament prophets spoke in the past, and which they had put a great deal of effort into understanding. And it is they whose eyes were opened, and who prophesied of this wondrous gracious activity of God which we in the church, both ex-Jews and ex-Gentiles, now experience (see for example Isa 42:6; Isa 49:6). They had seen the wider vision of what the grace of God could do. To Peter the ‘church age’ was not a mystery hidden from the prophets, but was central to their message. In Peter’s eyes we, and what we are experiencing, are the fulfilment of their hopes.

‘The grace that (should come) to you.’ Literally ‘the grace unto (eis) you’. A verb has to be read in. They prophesied of the undeserved favour and saving activity of God that was to come. It is grace to both Jews and Gentiles. This ‘grace unto you’ is the consequence of ‘the sufferings unto Christ’ (1Pe 1:11).

Fuente: Commentary Series on the Bible by Peter Pett

This Salvation Is What The Prophets Saw Before Its Time As They Prepared The Way For His Coming ( 1Pe 1:10-12 ).

Peter now stresses that what the prophets saw ahead in previous centuries was pointing to what we are experiencing. The ‘church age’, in which believing Gentiles are incorporated into Christ as the new Israel, is the fulfilment of the expectancy of the prophets, and the implication is that we need look no wider for the significance of their message. It is in the new Israel which is ‘in Christ’ (the new Vine in place of the old (Joh 15:1-6) and is founded on the One Who as representing Israel came out of Egypt to call a people to Himself (Mat 2:15; Mat 16:18; Mat 21:43)) that all God’s promises to ‘Israel’ will find their fulfilment. And this message is so important and so central that the prophets spent their valuable time diligently searching it out, and it is so precious that even the angels of Heaven now desire to look into it. It is the truth on which both prophets of old, through the Holy Spirit, and angels now, have set their whole concentration. It is only unbelieving man who sets it aside as unimportant.

Fuente: Commentary Series on the Bible by Peter Pett

Our Past Prophecies to Exhort Us to Persevere in Election 1Pe 1:10-12 explains that God the Father elected us by sending the Holy Spirit to speak through the prophets of old, who were elected to testify of these future redemptive events regarding our salvation. These prophecies were spoken to us in the past so that they could be preached to us now during our present trials as a way of exhorting us to persevere.

Peter will explain to his readers how the prophets of old desired to understand the redemptive work of Christ, and even today the angels desire to fully understand the same. It is now being revealed unto us.

1Pe 1:10  Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:

1Pe 1:11  Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

1Pe 1:11 “Searching what” Comments – Peter was saying “searching unto what event or unto which person the prophets were referring to.”

1Pe 1:11 “or what manner of time” – Word Study on “what manner of time” – The Greek phrase (what manner of time) means, “when will these things take place”

1Pe 1:11 “the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” Comments – The previous passage in 1Pe 1:3-9 emphasized the sufferings and glory of the saints. 1Pe 1:11 gives us an example of the Lord Jesus Christ, who Himself suffered and has entered into His glory.

The neuter personal pronoun “it” in this statement refers to the Holy Spirit as its antecedent, since the Spirit is a neuter word in the Greek text. This statement in 1Pe 1:11 tells us that the prophets were particularly interested in the prophecies predicting Christ’s suffering and exaltation. There were many prophecies of Christ encompassing his birth, life, death, resurrection and glorification. Some of those surrounding His death and glorification are very detailed, as we see in Psalms 22 and Isaiah 53.

Jesus knew perfectly well from these prophecies in the Holy Scriptures what He was about to suffer, for He told His disciples, “Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.” Thus, all of these events are found in Old Testament prophecies. 1Pe 1:11 implies that it was these prophecies that raised the most inquiries about the events in the life of the Messiah.

Note statements our Saviour made to His disciples concerning His suffering and exaltation:

Mat 16:21, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Mat 17:22-23, “And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.”

Mar 9:31, “For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.”

Mar 10:33-34, “Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.”

Luk 9:22, “Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.”

Luk 13:32, “And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.”

Luk 18:31-33, “Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death: and the third day he shall rise again.”

Luk 24:6-8, “He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words,”

Luk 24:46, “And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:”

What were these specific events that Jesus knew about from Scripture regarding His suffering?

Psa 22:1 – God the Father forsaking Him

Psa 22:6-8; Psa 22:12-13 – men mocking Him

Psa 22:14-15 – weakness and thirst

Psa 22:16 – hands and feet pierced

Psa 22:18 – garments parted and lots east

Isa 52:14 – His visage marred

Isa 53:3 – despised and rejected

Isa 53:4 – smitten of God

Isa 53:5-6; Isa 53:8 – scourging and death of our sins

Isa 53:7 – speechless at His trial

Isa 53:9 – grave with the wicked

Isa 53:12 – numbered with the transgressors

Isa 50:6 – Back smitten, beard plucked, spit in His face

Mic 5:1 – Smitten with a rod upon the cheek

Zec 13:7 – The shepherd smitten, sheep scattered

Dan 9:26 – Messiah is cut off

Jonah – Risen on the third day

Jesus Christ also knew of the glories that should follow His Passion and Resurrection.

Heb 12:2, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

1Pe 1:12  Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

1Pe 1:12 “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things” – Comments We can look back and admire those men and women of God in the Old Testament who placed their faith in God; but we need not long to live when they lived because they were longing to see what we see and to experience the new covenant. We have a much better opportunity to serve the Lord under the new covenant than anyone in the Old Testament.

1Pe 1:12 “which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven” Comments – The phrase “with the Holy Spirit sent down from heaven” reflects the emphasis in 1 Peter upon the role of the God the Father in our election unto glorification, which is the underlying theme of 1 Peter.

1Pe 1:12 “which things the angels desire to look into” Comments – The angels in Heaven are not all-knowing. They are interested in beholding God’s divine plan of redemption as it unfolds in the affairs of humanity.

1Pe 1:13 to 1Pe 5:9

The Body of the Sermon – We should note that while Hebrews emphasized our need to have a pure heart in the midst of perseverance through the office of Jesus as our Great High Priest, and James emphasizes our physical works mixed with faith by the power of the Holy Spirit, the epistle of 1 Peter places emphasis upon our minds as we place our hope in the Father’s election. Therefore, 1 Peter offers three primary exhortations that appeal to the believer’s mind and will to make the decision to persevere. We can title these three divisions in the format of a sermon with explanation, illustration, and application.

EXPLANATION Peter first explains how we are to respond to the Father’s election (1Pe 1:3-12) by choosing a lifestyle of sanctification through the indwelling the Holy Spirit by partaking of God’s Word (1Pe 1:13 to 1Pe 2:10).

ILLUSTRATION – Secondly, Peter illustrates his sermon by us illustrations of how we choose to obey Jesus Christ in the love walk by a life of good works and submission to authority, which is our “spiritual service,” even when it involved suffering for righteousness sake (1Pe 2:11 to 1Pe 4:11).

APPLICATON – Thirdly, Peter shows us how to apply our hope of divine election by exhorting us we to rejoice while fulfilling our spiritual duties in light of our blessed hope of Heaven (1Pe 4:12 to 1Pe 5:9).

All three of these choices are based upon the living hope that has been placed before us by the office and ministry of God the Father. We make these choices by “girding up the loins of our mind” with the Word of God (1Pe 1:13), by “abstaining from fleshly lusts that war against the soul” and walking in love in order to enter into our spiritual duties (1Pe 2:11), and by rejoicing in hope of eternal live in order to persevere in fulfilling our duties (1Pe 4:7). This means that 1 Peter is emphasizing the mind of man in choosing to serve God in light of his understanding of the eternal hope his has in heaven. Thus, when Peter describes the former lifestyle of his readers as being foolish and ignorant, he is again emphasizing the mental realm of our spiritual makeup.

Outline Here is a proposed outline:

1. Sanctification by the Spirit (Explanation) 1Pe 1:13 to 1Pe 2:10

2. Obedience to Christ Jesus (Illustration) 1Pe 2:11 to 1Pe 4:11

3. Final Exhortation (Application) 1Pe 4:12 to 1Pe 5:9

Fuente: Everett’s Study Notes on the Holy Scriptures

The revelation concerning God’s gift:

v. 10. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you;

v. 11. searching what or what manner of time the Spirit of Christ, which was in them, did signify when it testified beforehand the sufferings of Christ, and the glory that should follow.

v. 12. Unto whom it was revealed that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

The apostle now places the proper emphasis on the greatness of the salvation which the believers confidently expect: Concerning which salvation even prophets searched and enquired, they that prophesied of the grace intended for you. The very men who, by the inspiration of the Spirit, revealed the gracious and good will of God, preached of the grace of God as it was intended for all men, these men were, for their own persons, so earnestly concerned about this promised salvation that they searched most eagerly and assiduously how they might become partakers of it, how they might understand its glorious import more fully. Of this the apostle writes: Pondering in reference to whom and what time the Spirit of Christ in them revealed, testifying in advance of the sufferings that were to come upon Christ and of the subsequent glories. Here it is plainly shown that the holy men of God did not put down their own philosophy, their own ideas; for they themselves pored over, and studied, the prophecies which the Spirit of Christ made known through their preaching and writing. Christ, who was thus in existence also during the time of the Old Testament, used His Spirit, the Holy Spirit, to bear witness in advance of the Passion of the Messiah and of His exaltation to the glories of heaven, also according to His human nature. The prophets themselves tried to find out to whom these sayings would apply and at what time their fulfillment was to be expected. Thus Jesus Christ, the Savior, is the theme of the Old Testament prophecy, as the apostle indicates in this very letter by quoting Psa 2:7; Psa 118:22, and Isa 53:1-12 as Messianic passages. Note that the searching of the prophets presupposes the existence of documents containing these prophecies.

The apostle continues by stating concerning the office of the Old Testament prophets: To whom it was revealed, that not to themselves, but to you they might minister these things, which are now proclaimed to you through those that preach the Gospel to you in the Holy Ghost sent down from heaven, into which the angels longed to get a glimpse. While the prophets of old were searching the Scriptures regarding the coming of the Messiah, the Lord continued to make known to them, and through them to the people, the facts concerning the Messiah, fixing the time with sufficient accuracy for their knowledge, Isa 2:2; Mic 4:2; Hos 3:5; Jer 31:1. All this was done for the sake of the New Testament believers; for through their writings the prophets conveyed the revelations granted to them for our benefit, through their ministry we have become acquainted with the facts of the salvation of men as set forth in the prophecies of old, the grace and salvation intended for us long before the coming of Christ has been transmitted and imparted to us. And the same facts are now, in the present dispensation, declared to us by the men whom God has given us to preach the Gospel to us, the apostles. These men, as the teachers of the New Testament, were inspired by the Holy Spirit given to them from heaven, by the exalted Christ, on the Day of Pentecost. This testimony of the Spirit is present to this day in the word of the apostles, which is therefore able to work in us the certain conviction of our salvation. So great and glorious is this salvation that, as the apostle says, the very angels long to get a glimpse into its transcendent beauties. Although the angels are blessed spirits, living before God in eternal happiness, yet the world to come is not put in subjection to them, Heb 2:5, they cannot possibly feel the unspeakable joy which is the portion of sinners that have been saved by the blood of the Lamb. That is a bliss which is reserved for the perfected saints.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Pe 1:10. Of which salvation the prophets The gospel was not fully revealed to the Jews before the coming of Christ. Something of the nature of the gospel in general, and of that grand event, the conversion of the Gentiles, was revealed to them; upon which they were very desirous to have found out all that concerned it, and would have been very glad to have lived to see that happy time, when their predictions should be accomplished.ThatDanielunderstoodnotthefullmeaningofhis own prophesies, see Dan 8:15; Dan 8:27; Dan 12:8-9. It is evident, that the antient prophets had views of a greater salvation than that of being saved out of the hands of their enemies when they conquered Canaan, and got possession of that good land, the land of Promise. To that salvation, (especially that spoken of by Daniel,) St. Peter seems here to allude. By grace or favour, in this verse, we understand the favour of having the gospel preached unto them, and being admitted to the privileges of Christians; the elect people of God under the Messiah. By , grace, in the New Testament, is often meant the gospel, or the Christian religion.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 1:10 . ] The , to which the search of the prophets was directed, is, as the connection: ., shows, the previously mentioned , which is the 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 “the work of salvation.”

Both verbs express the earnest search. is in the N. T. . . (LXX. 1Sa 23:23 : ; 1Ch 19:3 : ). The prefixed 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 occurs. The aim of their search is more precisely defined in 1Pe 1:11 . Luther’s translation is inexact: “after which salvation;” 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 is subjoined the nearer definition: ] 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.

] either from the prophets’ standpoint: “destined for you” (de Wette, Brckner), or from that of the apostles: “the grace of which ye have been made partakers” (Wiesinger, Schott). The first is the preferable view. is not to be taken as identical with (as opposed to Wiesinger), but the difference in expression points to a distinction in idea. denotes both the present and the future, only the future. Hofmann attaches particular importance to the fact that and not is here used; assuming that by 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 the readers are addressed not as heathen-Christians, but as Christians in general; cf. also 1Pe 1:3-4 : .

[69] Steinmeyer denies this distinction, and says, interpreting , 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 , quae indagata praedicarunt. According to this, and would be indagata praedicare(!).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Pe 1:10-12 . The design of this paragraph is not to prove the truth of the apostolic doctrine by its agreement with that of the prophets (Gerhard), but to bring prominently forward the glory of the before spoken of, by presenting it as the object of prophetic search. Calvin: “salutis hujus pretium inde commendat, quod in eam toto studio intente fuerunt prophetae.” Wiesinger also; in such a way, however, that he holds the real tendency to be this, that the readers should recognise themselves as “those favoured ones who, by the preaching of the gospel, had been made partakers of the salvation foretold in the O. T.” Schott thinks that here the position of the Christians is compared very favourably with that of the prophets, since the latter had to cling to a bare word referring to an indefinite time; the former, on the other hand, have in their possession of salvation the pledge of a blessed future indeed, in a certain sense even possess it.

But how much is here introduced!

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2383
THE IMPORTANCE OF THE PROPHECIES

1Pe 1:10-12. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

THE same salvation that is made known to us, was revealed from the beginning. It was gradually unfolded to the world by many succeeding prophets. It is indeed exhibited as with meridian splendour in the New Testament. Yet by comparing the predictions of the prophets with the writings of the Apostles, we attain at once the fullest evidence of its divine original, and the deepest insight into its mysterious doctrines.
The truth of this observation will appear, while we consider,

I.

The substance of the prophecies

Though many things contained in them related only to the times wherein they were written, yet much of them undoubtedly relates to future and distant periods.
The grand scope of them in the general is the grace that should come unto us

[The Gospel is called grace, because it is the highest expression of Gods kindness towards our guilty world. It declares the wonderful provision which he has made for our recovery, and calls us to receive his blessings as a free unmerited gift. It represents every part of our salvation as the effect of his grace, and requires us now, as well as hereafter, to give him all the glory of it.]

More particularly Christ is the sum and substance of the prophecies

[God himself tells us that the testimony of Jesus is the spirit of prophecy [Note: Rev 19:10 and Joh 5:39.]: the prophets testified plainly of the sufferings of Christ. So minutely did they describe the smallest and most improbable circumstances of his death, that their writings appear rather like a narration than a prophecy [Note: See Psa 22:8; Psa 22:16; Psa 22:18; Psa 69:21 and Isaiah 53.]: nor did they speak less accurately respecting his glory that should follow. Every step of his exaltation, from his resurrection to his future coming to judge the world, is distinctly marked [Note: Psa 68:18; Psa 2:6.]; and the triumph of his Gospel over the benighted Gentiles is proclaimed with confidence and exultation [Note: Psa 2:8. Compare Rom 15:9-12.].]

As in this light they deserve the deepest attention, so do they also on account of,

II.

The importance of them

The words before us mark the importance of the prophecies in a variety of views:

1.

They were dictated by the Spirit of Christ

[The Holy Ghost was the agent whom Christ employed from the beginning [Note: Compare 1Pe 3:18-20.]: through him did Christ inspire the prophets, and enlighten the world [Note: 2Pe 1:21.]. Thus were all the prophecies clearly of divine original; and can any thing more strongly mark their value and importance?]

2.

The Prophets themselves inquired and searched diligently into their meaning

[The inspired men did not understand the precise import of their own prophecies. They only knew that they ministered to the Church in distant ages; but they studied the word, and sometimes with good effect, to gain an insight into the intentions and purposes of God [Note: Dan 9:2.]. And if they judged their predictions so important while they were involved in obscurity, shall they be less valuable to us who have seen their accomplishment?]

3.

The Apostles, in declaring their accomplishment, received miraculous testimonies from the Holy Ghost

[They, who first preached the Gospel, reported those things as done, which the prophets had beforehand testified as to be done in due time; and their word was accompanied with the Holy Ghost sent down from heaven [Note: Heb 2:4.]. Nor was this divine seal ever more immediately set to their ministrations than when they expressly referred to the prophecies as fulfilled in Jesus [Note: Act 10:43-44.]. Nothing surely could put a greater honour on the prophecies than this.]

4.

The very Angels desire to look into them

[The angelic figures over the ark were formed looking down upon it [Note: Exo 25:20.]. This intimated the interest they feel in the work of redemption. They arc indeed made wiser by the revelation given to the Church [Note: Eph 3:10.]. Though they dwell in the presence of God, they desire to know more of this mystery. Though they have no personal interest in it, they long to comprehend it. Can we then, whose interest in it is so great, have low thoughts of any part of those Scriptures which exhibit and illustrate it?]

Infer
1.

What a mercy is it to live under the full light of the Gospel!

[Those things, which the patriarchs saw only in types and prophecies, we are privileged to enjoy in their substance and accomplishment. Well therefore does Christ say to us, Blessed are your eyes, blessed are your ears; but if our light be greater than theirs, our obligations to follow it are proportionably increased; and if we neglect to improve it, surely both prophets and angels will appear against us to condemn us.]

2.

In searching the Scriptures we should attend particularly to what is said of Christ

[Many read the Scriptures without ever discovering the fulness and excellency of Christ; but as they testify of him, so we are most concerned in what relates to him. Let us then fix our eyes diligently on that ark of God; let us treasure up in our minds whatever is spoken of his sufferings and glory; and, mixing faith with what we read, let us seek to be made wise unto salvation.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: (11) Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (12) Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

Reader! pray observe, what an honorable testimony the Holy Ghost here gives to the Prophets, for their diligent search and enquiries after Christ and his salvation. And yet still more observe, how, and by what means, they were enabled so to do; namely, by the Spirit of Christ which was in them. Oh! the preciousness of this testimony of God the Holy Ghost, to the Godhead of Christ! We can never be sufficiently thankful to the Lord the Spirit, for such tokens of his love, By his servant Peter, in this most blessed passage, and by a similar one in the third Chapter of this same Epistle, we have a double testimony of Christ’s personal ministry, in those first ages of the Church. Here, it is said, that when the Prophets were searching, and enquiring diligently, concerning the grace that should come unto the Church, in the latter day dispensation; the Spirit of Christ was in them. And there, it is said (1Pe 3:19-20 ), that it was His Spirit which went and preached unto the spirits in prison, in the days of Noah. From both which passages nothing can be more plain, than that it was Christ, both in the Prophets, and in Noah, which wrought in the acts of those ministries. Christ’s Spirit in the Prophets, and in Noah. And as Stephen, when full of the Holy Ghost, explained in like manner, of the ministry of Moses. This is He (said Stephen speaking of Christ) that was in the Church in the wilderness, with the angel which spoke to him in the Mount Sinai, and with our fathers who received the lively oracles to give unto us, Act 7:55-56Act 7:55-56 . Reader! in the view of such palpable testimonies to the Godhead, and glory of the Son of God, are you astonished at that is going on around you, in marking the signs of the times, in the present Christ – despising generation? So am not I. By this same Apostle, the Holy Ghost foretold the Church to expect it. There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction, 2Pe 2:1 etc. And, by another Apostle, the Holy Ghost hath taught the Church how to explain the cause. For there are certain men crept in unawares who were before of old ordained to this condemnation. Mark, that Jud 1:4 there needs no Comment.

Let the Reader further observe, on this passage of Peter, that the Spirit of Christ by the Prophets, marked out two great volumes in the history of Christ, by which his Person and Offices should be known; namely, his sufferings, and the glory that should follow. On these, in proof, I need not dwell; for the Old Testament in predicting, and the New Testament in recording, their accomplishment, are full in testimony. But I pray the Reader to notice, with particular attention, what is added, in proof of the Lord’s mercy over his Church, that the ministry of those holy men, with all their diligence and earnestness, was not unto themselves, but unto us. Not that they themselves were altogether ignorant of the Person of Christ, and of both his sufferings and glory: For all that died in faith, saw, with less or more clear view, the day of Christ, with Abraham afar rejoiced, and were glad. But they had a revelation, that to us they ministered, meaning, the accomplishment would be in the fulness of time. And the Gospel is therefore said to be preached, with the Holy Ghost, sent down from heaven; meaning, that the Lord the Spirit presides over his Church and ministry, and when he is pleased to bless his word to the people, he speaks to them by his inward grace, while their ears are engaged, in attending the outward word, as it is said, Act 10:44 . While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. Concerning the desire of Angels for information, and their ministry, I have already dwelt on this subject, Heb 2:17 , to which I refer.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:

Ver. 10. The prophets have inquired ] This highly sets forth the weight and worth of it, since such men took such pains upon it. Base spirits are busied about light matters; as Domitian spent his time in catching flies, Artaxerxes in making knife hafts; not so Caleb, “who had another spirit, and followed God wholly,” Num 14:24 . So did the ancient prophets, as Isaiah: while the merry Greeks were taken up at their Olympic games in the year 1590 from the Flood, the prophet Isaiah seeth that heavenly vision of Christ sitting on his throne, and heareth that thrice happy Trisagion, Isa 6:1-3 . (Buchol. Chron.) And in this disquisition and scrutiny, the prophets with singular desire and industry exercised themselves, as the two compound Greek words, , , used in the next verse, do import.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 12 .] The weightiness of this salvation , as having been the object of earnest enquiry of Prophets , by whom it was announced, and even of angels .

Fuente: Henry Alford’s Greek Testament

10 .] Concerning which salvation (its time especially, as explained below, but its manner and issue also) sought earnestly and examined earnestly (the prep. both times strengthens the verb) prophets ( , both times generic, to exalt the greatness of the . The limits the assertion and defines the Prophets intended. Some take as = ., as in ch. 1Pe 5:1 (rec.), : but placed as the word is here parallel with , the other way seems better. So Bengel, “Articulus hic prtermissus grandem facit orationem, nam auditorem a determinata individuorum consideratione ad ipsum genus spectandum traducit: sic, 1Pe 1:12 , angeli”), they who prophesied concerning the grace that was (destined) for you (we cannot fill up in English without defining the tense of the verb substantive, which here may be twofold: as above, or ‘that hath come unto you.’ The specification of makes this latter more probable: the whole cast of the sentence, the former. For we are considering what the Prophets felt, and looking forward with them: and the is not inconsistent with this. In matter of fact, in God’s purposes it was you, for whom the salvation was destined, though you as individuals were not in their view),

Fuente: Henry Alford’s Greek Testament

1Pe 1:10-12 . The ancient prophets prophesied concerning the grace which was destined for you and enquired diligently about this salvation. They were the unconscious instruments of the revelation of God and their first duty done continued to pore over the inspired descriptions of the sufferings and subsequent glories of the Messiah. They asked themselves to whom does this refer and when shall these things be. And to them the revelation was made that they were only the administrators of an estate which others you in fact should enjoy. The subjects of their prophecies have now been proclaimed to you by your Christian teachers who, like the prophets, were inspired by the Holy Spirit with this difference that now the Spirit has been sent from heaven whereas of old He dwelt only in minds of a few. And these are the mysteries into which angels long to peep.

St. Peter has utilised a saying of Jesus to explain the great problem of unfulfilled prophecy and expounded it. Among the prophets he includes the so-called apocalyptic writers like Daniel and his successors. Gradually the coming of the Messiah and the dawn of the new age had been pushed further and further back until the inspired prophets realised that as the Christians held he Messiah would only come just before the end of all. The Messiah was not Hezekiah despite the Rabbis, nor yet the best of the Hasmonean house as Enoch hoped. . Such was the revelation or Apocalypse from which the latest of the prophets derive their common name; and St. Peter credits all the line with the curiosity which characterised the last of them and his own contemporaries; cf. Act 2 . and Heb 11:13 ff. The saying in question on which St. Peter builds is reported differently: According to Mat 13:17 , Jesus said, according to Luk 10:24 , according to St. Peter (10) . The mention of the righteous derives support from Heb 11:13-16 , and Joh 8:56 , and an original “the righteous” would easily be altered in the course of transmission into = princes earthly or heavenly ( cf. Dan 10:21 ; LXX, ). The motive which prompted the interpretation is due to the influence of the Book of Enoch (see note below) which explains the writer’s conception of the prophets.

Fuente: The Expositors Greek Testament by Robertson

1Pe 1:10 . The prophets were concerned with the Messianic salvation and searched their own writings and those of their predecessors for definite information about it. They are honoured by the Christians who realise that as a matter of fact they prophesied concerning the grace which was destined for the Christian Church. , the grace which belongs to you, cf. . (11).

Fuente: The Expositors Greek Testament by Robertson

1 Peter

CHRIST AND HIS CROSS THE CENTRE OF THE UNIVERSE

1Pe 1:10-12

I have detached these three clauses from their surroundings, not because I desire to treat them fragmentarily, but because we thereby throw into stronger relief the writer’s purpose to bring out the identity of the Old and the New Revelation, the fact that Christ and His sufferings are the centre of the world’s history, to which all that went before points, from which all that follows after flows; and that not only thus does He stand in the midst of humanity, but that from Him there ran out influences into other orders of beings, and angels learn from Him mysteries hitherto unknown to them. The prophets prophesy of the grace which comes in the sufferings of Christ and the glory that should follow, and the same Spirit which taught them teaches the preachers of the Gospel of Jesus Christ. They that went before had for their deepest message the proclamation, ‘He will come’; they that follow after have for their deepest message, ‘He has come.’ And angels listen to, and echo, the chorus, from all the files that march in front, and all that bring up the rear, ‘Hosanna! Blessed be Him that cometh in the name of the Lord.’

My purpose, then, is just to try to bring before you the magnificent unity into which these texts bind all ages, and all worlds, planting Jesus Christ and His Cross in the centre of them all. There are four aspects here in which the writer teaches us to regard this unity: Jesus and the Cross are the substance of prophecy, the theme of Gospel preaching, the study of angels, and presented to each of us for our individual acceptance. Now, let us look briefly at these four points.

I. First, then, Christ and His Cross is the substance of prophecy.

Now, of course, we have to remember that general statements have to be interpreted widely, and without punctilious adherence to the words; and we have also to remember that great mischief has been done, and great discredit cast, on the whole conception of ancient revelation by the well-meaning, but altogether mistaken, attempts of good people to read the fully developed doctrine of Jesus Christ and His sacrifice into every corner of the ancient revelation. But whilst I admit all that, and would desire to emphasise the fact, I think that in this generation, and to-day, there is a great deal more need to insist upon the truth that the inmost essence and deepest purpose of the whole Old Testament system is to create an attitude of expectance, and to point onwards, with ever-growing distinctness, to one colossal and mysterious figure in which the longings of generations shall be fulfilled, and the promises of God shall be accomplished. The prophet was more than a foreteller, as is being continually insisted upon nowadays. There were prophets who never uttered a single prediction. Their place in Israel was to be the champions of righteousness, and–I was going to say–the knights of God, as against law and ceremonial and externalism. But, beyond that, there underlie the whole system of prophecy, and there come sparkling and flashing up to the surface every now and then, bright anticipations, not only of a future kingdom, but of a personal King, and not only of a King, but a sufferer. All the sacrifices, almost all the institutions, the priesthood and the monarchy included, had this onward-looking aspect, and Israel as a whole, in the proportion in which it was true to the spirit of its calling, stood a-tiptoe, as it were, looking down the ages for the coming of the Hope of the Covenant that had been promised to the fathers. The prophets, I might say, were like an advance-guard sent before some great monarch in his progress towards his capital, who rode through the slumbering villages and called, ‘He comes! He comes! The King cometh meek and having salvation,’ and then passed on.

Now, all that is to be held fast to-day. I would give all freedom to critical research, and loyally accept the results of it, so far as these are established, and are not mere hypotheses, with regard to the date and the circumstances of the construction of the various elements of that Old Testament. But what I desire especially to mark is that, with the widest freedom, there must be these two things conserved which Peter here emphasises, the real inspiration of the prophetic order, and its function to point onwards to Jesus. And so long as you keep these truths, as long as you believe that God spoke through prophets, as long as you believe that the very heart of their message was the proclamation of Jesus Christ, and that to bear witness to Him was the function, not only of prophet, but of priest and king and nation, then you are at liberty to deal as you like with mere questions of origin and of date. But if, in the eagerness of the chase after the literary facts of the origin of the Old Testament, we forget that it is a unity, that it is a divine unity, that it is a progressive revelation, and that ‘the testimony of Jesus is the spirit of prophecy’ then I venture to say that the most uncritical, old-fashioned reader of the Old Testament that found Jesus Christ in the Song of Solomon, and in the details of the Tabernacle, and in all the minuti of worship and sacrifice, was nearer to the living heart of the thing than the most learned scholar that has been so absorbed in the inquiries as to how and when this, that, and the other bit of the Book was written, that he fails to see the one august figure that shines out, now more and now less dimly, and gives unity to the whole. ‘To Him gave all the prophets witness.’ And when Peter declared, as he did in my text, that ancient Israel, by its spokesmen and its organs, testified beforehand of the sufferings of Christ, he is but echoing what he had learned from his Master, who turns to some of us with the same rebuke with which He met His disciples after the Resurrection: ‘O fools, and slow of heart to believe all that the prophets have spoken.’ The Old and the New are a unity, and Christ and His Cross are the substance and the centre of both.

II. Note here Christ and His Cross, the theme of Gospel preaching.

If you will glance at your leisure over the whole context from which I have picked these clauses as containing its essence, you will find that the Apostle speaks of the things which the prophets foretold as being the same as ‘those which are now reported unto you by them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven.’ I must not take for granted that you are all referring to your Bibles, but I should like to point out, as the basis of one or two things that I wish to say, the remarkable variety of phrase employed in the text to describe the one thing. First, Peter speaks of it as ‘salvation,’ then he speaks of it in the next clause as ‘the grace that should come unto you.’ Then, in the next phrase, he designates it more particularly as ‘the sufferings of Christ and the glory that should follow.’ Now, if we put these designations together–salvation, grace, Christ’s sufferings, the subsequent glory–we come to this, that the facts of Christ’s life, death, resurrection, and ascension are the great vehicle which brings to men God’s grace, that that grace has for its purpose and its effect man’s salvation, and that these facts are the Gospel which Christian preachers have to proclaim.

Now notice what follows from such thoughts as these. To begin with, the Gospel is not a speculation, is not a theology, still less a morality, not a declaration of principles, but a history of fact, things that were done on this earth of ours, and that the Apostle’s Creed which is worked into the service of the Anglican Church is far nearer the primitive conception of the Gospel than are any of the more elaborate and doctrinal ones which have followed. For we have to begin with the facts that Christ lived, died, was buried, rose again from the dead … ascended into Heaven, and sitteth at the right hand of God. Whatever else the Gospel is, that is the kernel and the basis of it all. Out of these facts will come all manner of doctrines, philosophies of religion, theologies, revelations about God and man. Out of them will come all ethics, the teaching of duty, the exhibition of a pattern of conduct, inspiration to follow the model that is set before us. Out of them will come, as I believe, guidance and light for social and economical and political questions and difficulties. But what we have to lay hold of, and what we preachers have to proclaim, is the story of the life, and eminently the story of the death.

Why does Peter put in the very centre here ‘the sufferings of Christ’? That suggests another thought, that amongst these facts which, taken together, make the Gospel, the vital part, the central and the indispensable part, is the story of the Cross. Now what Christ said, not what Christ did, not what Christ was, beautiful and helpful as all that is, but to begin with what Christ bore, is the fact that makes the life of the Gospel. And just as He is the centre of humanity, so the Cross is the centre of His work. Why is that? Because the deepest need of all of us is the need to have our sins dealt with, both as guilt and as power, and because nothing else in the whole story of Christ’s manifestation deals with men’s sins as the fact of His death on the Cross does, therefore the sacrifice and sufferings are the heart of the Gospel.

And so, brethren, we have to mark that the presentation of Christian truth which slurs over that fact of the Sacrifice and Atonement of Jesus Christ, has parted with the vital power which makes the story into a gospel. It is no gospel to tell a man that Jesus Christ died, unless you go on to say He ‘died for our sins according to the Scriptures.’ And it is no gospel to talk about the beauty of His life, and the perfectness of His example, and the sweetness of His nature, and the depth, the wisdom, and the tenderness of His words, unless you can say this is ‘the Lamb of God,’ ‘the Word made flesh,’ ‘who bare our sins, and carried our sicknesses and our sorrows.’ Strike out from the gospel that you preach ‘the sufferings of Christ,’ and you have struck out the one thing that will draw men’s hearts, that will satisfy men’s needs, that will bind men to Him with cords of love. ‘I, if I be lifted up, will draw all men unto Me.’ So, wherever you get what they call an ethical gospel which deals with moralities, and does not impart the power that will vitalise moralities, and make them into thankful service and sacrifices, in return for the great Sacrifice; wherever you get a gospel that falters in its enunciation of the sufferings of Christ, and wherever you get a gospel that secularises the Christian service of the Sabbath, and will rather discuss the things that the newspapers discuss, and the new books that the reviewers are talking about, and odds and ends of that sort that are thought to be popular and attractive, you get a gospel minus the thing that, in the Old Testament and in the New alike, stands forth in the centre of all. ‘We preach Christ crucified’; it is not enough to preach Christ. Many a man does that, and might as well hold his tongue. ‘We preach Christ crucified.’ And the same august Figure which loomed before the vision of prophets, and shines through many a weary age, stands before us of this generation; ay! and will stand till the end of the world, as the centre, the pivot of human history, the Christ who has died for men. The Christ that will stand in the centre of the development of humanity is the Christ that died on the Cross. If your gospel is not that, you have yet to learn the deepest secret of His power.

III. Once more, here we have Christ and His Cross as the study of angels.

‘Which things the angels desire to look into.’ Now, the word that Peter employs there is an unusual one in Scripture. Its force may, perhaps, be best conveyed by referring to one of the few instances in which it is employed. It is used to describe the attitude of Peter and John when they stooped down and looked into the sepulchre. Perhaps there may be a reference in Peter’s mind to that incident, when he saw the ‘two angels … sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.’ Perhaps, also, there floats in his mind some kind of reference to the outspread wings and bended heads of the brooding cherubim who sat above the Mercy-seat, gazing down upon the miracle of love that was manifested beneath them there. But be that as it may, the idea conveyed is that of eager desire and fixed attention.

Now I am not going to enlarge at all upon the thought that is here conveyed, except just to make the one remark that people have often said, ‘Why should a race of insignificant creatures on this little globe of ours be so dignified in the divine procedure as that there should be the stupendous mystery of the Incarnation, and the Death for their sakes?’ Not for their sakes only, for the New Testament commits itself to the thought that whilst sinful men are the only subjects of the redeeming grace of Jesus Christ, other orders of creatures do benefit thereby, and do learn from it what else they would not have known, of the mystery and the miracle and the majesty of the Divine love. ‘To the principalities and the powers in heavenly places He hath made known by the Church the manifold wisdom of God.’ And we can understand how these other orders–what we call higher orders, which they may be or they may not–of being, learn to know God as we learn to know Him, by the manifestation of Himself in His acts, and how the crown of all manifestations consists in this, that He visits the sinful sons of men, and by His own dear Son brings them back again. The elder brethren in the Father’s house do not grudge the ring and the robe given to the prodigals; rather they learn therein more than they knew before of the loving-kindness of God.

Now all that is nowadays ignored, and it is not fashionable to speak about the interest of angels in the success of Redemption, and a good many ‘advanced’ Christians do not believe in angels at all, because they ‘cannot verify’ the doctrine. I, for my part, accept the teaching, which seems to me to be a great deal more reasonable than to suppose that the rest of the universe is void of creatures that can praise and love and know God. I accept the teaching, and think that Peter was, perhaps, not a dreamer when he said, ‘The angels desire to look into these things.’ They do not share in the blessings of redemption, but they can behold what they do not themselves experience. The Seer in the Revelation was not mistaken, when he believed that he heard redeemed men leading the chorus to Him that had redeemed them by His blood out of all nations, and then heard the thunderous echo from an innumerable host of angels who could not say ‘Thou hast redeemed us,’ but who could bring praise and glory to Him because He had redeemed men.

IV. And now my last point is that Christ and His Cross is, by the Gospel, offered to each of us.

Notice how emphatically in this context the Apostle gathers together his wider thoughts, and focusses them into a point. ‘The prophets have inquired and searched diligently … of the grace that should come to you…. To them it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you.’ And so he would take his wide thoughts, as it were, and gather all together, to a point, and press the point against each man’s heart.

Dear brethren, these wide views are of no avail to us unless we realise the individual relation which Christ bears to each one of us. He bears a relation, as I have been saying, to all humanity. All the ages belong to Him. ‘He is before all things, and in Him all things consist.’ From His Cross there flash up rays of light into the heavens above, and out over the whole rolling series of the centuries, from the beginning to the end. Yes; but from His Cross there comes a beam straight to your heart, and the Christ whom angels desire to look into, of whom prophets prophesy and Apostles proclaim His advent, who is the Lord of all the ages, and the Lover of mankind, comes to thee and says ‘I am thy Saviour,’ and to thee this wide message is brought. Every eye has the whole sunshine, and each soul may have the whole Christ. His universal relations in time and space matter little to you, unless He has a particular relation to yourself.

And He will never have that in its atoning power, unless you do for yourself and by yourself the most individual and solitary act that a human soul can do, and that is, lay your hand on the head of ‘the Lamb … that takes away the sin of the world,’ and put your sins there. You must begin with ‘my Christ,’ which you can do only by personal faith. And then afterwards you can come to ‘our Christ,’ the Christ of all the worlds, the Christ of all the ages. Go to Him by yourself. You must do it as if there were not any other beings in the whole universe but you two, Jesus and you. And when you have so gone, then you will find that you have ‘come to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly, and Church of the first born.’ Christ and His Cross are the substance of prophecy, the theme of the Gospel, the study of the angels. What are they to me?

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: 1Pe 1:10-12

10As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaventhings into which angels long to look.

1Pe 1:10 “As to this salvation” This has been the topic since (1) 1Pe 1:2, which describes the work of the Triune God in salvation; (2) 1Pe 1:3-5, which describe God keeping and protecting this salvation; and (3) 1Pe 1:6-9, which describe these believers’ suffering because of this salvation.

“the prophets” This refers to the OT prophets (cf. 1Pe 1:12). In rabbinical thought all inspired writers were considered prophets. Moses is called a prophet (cf. Deu 18:18) and what we call in English the historical books (i.e., Joshua through Kings) were called by the Jews “the former prophets.”

“of the grace that would come to you” This phrase implies that the OT prophets knew something of the new covenant. This is also the implication of Jesus’ statement concerning Abraham in Joh 8:56 (cf. 2Es 3:14). This same implication is stated in Heb 11:13 b. It is difficult to know exactly how much the OT prophets knew about the gospel. Jeremiah’s description of the New Covenant in Jer 31:31-34 (also Eze 36:22-38) points toward an acceptance based on God’s love and actions, not human performance. Mat 13:17 states that many OT prophets see and hear what Jesus was doing and saying.

Even Isaiah’s prophecy about a virgin birth (cf. Isa 7:14), when interpreted in context, refers to a natural birth with supernatural timing (cf. Isa 7:15-16), not exclusively a future Messianic birth. It is Matthew and Luke who see the full implication of Isaiah’s prophecy. This would be true of other specific prophecies in Hosea (cf. Hos 11:1) and Zechariah (cf. Zec 9:9; Zec 11:13; Zec 12:10). It was the Greek-speaking Jews of the NT and the Apostles who fully reveal Jesus from the OT (Christological typology). They may have learned this from Jesus Himself as He taught the two on the road to Emmaus (cf. Luk 24:13-35, especially 1 Pet. 1:27).

“made careful searches and inquiries” These seem to be synonyms (cf. Greek-English Lexicon of the New Testament: based on Semantic Domains, Vol. 1, p. 331).

1Pe 1:11

NASB”seeking to know what person or time”

NKJV”searching what, or what manner of time”

NRSV”inquiring about the person or time”

TEV (footnote)”tried to find out when the time would be and how it would come”

NJB”searching out the time and circumstances”

This implies both a person and a time. They expected a Davidic Messiah to break into history at a specific God-appointed time. Like us, they “looked through a glass darkly” (cf. 1Co 13:9-13).

“the Spirit of Christ within them” The Spirit and the Messiah are linked in the OT (cf. Isa 11:1-2; Isa 48:16; Isa 61:1). Notice that the Holy Spirit is called “The Spirit of Christ” (cf. Rom 8:9; Gal 4:6). Note also the indwelling aspect of the Spirit, even in the OT. Jesus’ and the Spirit’s tasks are overlapping. See the same truth expressed in 2Pe 1:21.

SPECIAL TOPIC: JESUS AND THE SPIRIT

“predicted the sufferings of Christ” This was what surprised the Jews (cf. 1Co 1:23). The Suffering Servant became a central pillar of the early sermons of Peter and Paul in Acts which we call the kerygma (i.e., that which was proclaimed, cf. Act 2:23-24; Act 3:18; Act 4:11; Act 10:39; Act 17:3; Act 26:23). This is exactly what Jesus had tried to tell the Twelve during His time with them (cf. Mat 16:21; Mat 20:17-19; Mar 8:31; Luk 9:22), but they could not receive it (cf. Mar 9:31-32; Mar 10:32-34; Luk 9:44-45; Luk 18:31-34).

There are hints of the Messiah’s suffering in the OT (i.e., Gen 3:15; Psalms 22; Isaiah 53), but the OT Israelites were expecting the Messiah to come as a conquering hero to judge all mankind and restore Israel to a place of prominence and power. They simply missed the two comings of the Messiah which are revealed by Jesus’ life and teachings (i.e., Savior, Judge).

Below is an interesting chart of the kerygma found in H. Wayne House’s Chronological and Background Charts of the New Testament, (p. 120).

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

“and the glories to follow” This is alluded to in Isa 53:10-12.

1Pe 1:12 “they were not serving themselves, but you” There are several places in Paul’s writings where he asserts this same truth (cf. Rom 4:23-24; Rom 15:4; 1Co 9:9-10; 1Co 10:6; 1Co 10:11). This is basically the same theology revealed in 2Ti 3:15-17. God’s actions (revelation) and their recording and interpretation (inspiration) were for all future believers (illumination).

If Peter was writing to mostly Gentile believers, this phrase has the added theological affirmation of the inclusion of the Gentiles, which has always been God’s plan (cf. Gen 3:15; Romans 9-11; Eph 2:11 to Eph 3:13).

SPECIAL TOPIC: PAUL’S VIEWS OF THE MOSAIC LAW

“through those who preached the gospel to you” This seems to imply that Peter did not start all of these churches. They may have been started by believing Jews returning from Pentecost (cf. Acts 2), or by the preaching of Paul or other evangelists.

“by the Holy Spirit sent from heaven” The Holy Spirit is mentioned at several key places in 1 Peter (cf. 1Pe 1:2; 1Pe 1:11; 1Pe 4:14). This phrase was a Hebrew idiom for asserting that the new age of righteousness, which was from God, brought by the Spirit, had fully come (cf. Acts 2).

“things into which angels long to look” This is literally “to stoop over to see” as in Joh 20:5; Joh 20:11. In Jas 1:25 it is translated “look intently.” This refers to both good and evil angels (cf. Eph 3:10; 1Co 4:9).

In rabbinical Judaism angels were seen as the mediators between YHWH and Moses on Mt. Sinai (cf. Act 7:53; Gal 3:19; Heb 2:2). They were also depicted as jealous of God’s love and attention to humans. In Heb 1:14 angels are described as servants of “those who will inherit salvation.” Paul even asserts that believers will judge the angels (cf. 1Co 6:3).

God uniquely revealed Himself to angels through His dealings with fallen humanity (cf. 1Co 4:9; Eph 2:7; Eph 3:10).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Of. App-104.

prophets. See Jam 5:10.

have. Omit.

enquired. Greek. ekzeteo. See Act 15:17.

searched diligently. Greek. exereunao. Only here.

Fuente: Companion Bible Notes, Appendices and Graphics

10-12.] The weightiness of this salvation, as having been the object of earnest enquiry of Prophets, by whom it was announced, and even of angels.

Fuente: The Greek Testament

1Pe 1:10. , of which salvation) A great argument for the truth arises from the prophecies and eagerness of the prophets.- , inquired and searched diligently) There is great emphasis in the two compound words, , to seek out, to attain to by seeking: , to search through, to attain to by searching. The simple word , searching, occurs in 1Pe 1:11. What they attained to by inquiring and searching, is expressed and defined in 1Pe 1:12. , searching, refers to the first and principal searching respecting Christ Himself: , they inquired and searched diligently, to a further and more advanced searching respecting Christians.-, prophets) with the other righteous men: Mat 13:17; Joh 8:56. The omission of the article gives weight to the sentence, as is often the case with the Germans: for it has the effect of calling away the attention of the hearer from the particular consideration of individuals to the genus itself. So 1Pe 1:12, angels. A gradual rise of subject.- , unto you) who live in this age.-, grace) The grace of the New Testament, 1Pe 1:13. True grace, ch. 1Pe 5:12. Comp. Joh 1:17.

Fuente: Gnomon of the New Testament

1Pe 1:10-12

MINISTRY OF THE PROPHETS

1Pe 1:10-12

10 Concerning which salvation the prophets sought and searched diligently,–To encourage the saints to bear patiently the trials through which they were passing (1Pe 4:12), the apostle informed them that the salvation, referred to in verse 9, was not only the subject of prophecy, but that the prophets themselves had engaged in minute and detailed inquiry to determine, if possible, the nature and the time of the events which they had predicted. There is no article before the word “prophets” in the Greek text, and the reference is, therefore, to prophets as a class. These men “sought” (ekzeteo, to seek out, to engage in minute study, to scrutinize closely), and “searched diligently” (exereunao, to trace out in detail, to explore, as one carefully sifts ore to find the precious metal) their own writings in an effort to learn the time and the nature of the tokens by which these events would be ushered into the world. By prayer, by close study, by meditation, by the exercise of all their mental faculties they sought to learn the significance of the matters which had occasioned their prophecies.

Here is indisputable evidence of the verbal inspiration of the prophetical writings. These prophecies, far from being the productions of the prophets, unaided by inspiration, were so far above and beyond them, that they were dependent on others for instruction enabling them to grasp the significance of their own writings. A remarkable example of this will be seen in the instance of Daniel inquiring of the angel the meaning of the matters revealed to him. (Dan 7:16.) See also Dan 9:2-3. The Holy Spirit, by whose powers, and under whose influence they spoke, prompted them to give utterance to matters which were outside their apprehension, and which they sought, through patient scrutiny, to understand. They were not only prophets, they were people, and as such, had an absorbing interest in matters of such vital moment as that which occasioned their prophecies. Their primary purpose being consummated in the prophecies, they continued to pore over their predictions in an effort to learn what they signified.

Who prophesied of the grace that should come unto you.–Actually, “Who predicted the special grace intended for you alone.” This does not mean that these disciples alone were the objects of the prophecy alluded to, or that the grace was not to be shared by others, but that those of this dispensation, of which they were a part, were the recipients of the blessings predicted. The word “grace” means unmerited favor, and the reference is, therefore, to the blessings which have come to the world in this dispensation through the manifestation of grace to men. This is the “grace and truth which came by Jesus Christ.” (Joh 1:17.) The word “grace” in this verse sums up the blessings of God vouchsafed to men under the present dispensation.

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.–Again, reference is made to the diligent and painstaking search the prophets instituted into their own writings, and the writings of other prophets to learn the significance of the matters predicted. The nature of their inquiry is said to have been with reference (a) to what time (chronos) and (b) what manner of time (kairos) “the Spirit of Christ which was in them did point unto.” Chronos, time, is a simple term denoting duration, the lapse of moments; kairos describes the seasons, periods, epochs, etc., into which time is divided. Both of these words occur in our Lord’s reply to the request of the disciples for information regarding the time of establishment of his kingdom, when he said, “It is not for you to know time (chronos) or seasons (kairos) which the Father has set within his own authority.” (Act 1:6-8.) The prophets are thus represented as searching for the time when the events mentioned were to occur; or, if failing in that, the dispensation or age in which they could be expected. Thus, the matters about which they appear to have been especially concerned were the date and circumstances of the Lord’s advent, and the consummation of the scheme of redemption for the salvation of man. Dan 9:25 was doubtless one of the passages particularly studied in an effort to determine the time of the Lord’s appearance and the nature of the events described.

The prophets “testified” (bore witness) “beforehand of the sufferings of Christ, and the glory that should follow” by “the Spirit of Christ” which was “in them.” The Spirit of Christ is the Holy Spirit, the third person of the Godhead. (Rom 8:9; Gal 4:6.) From this important truth several considerations follow: (1) The Holy Spirit dwelt in the prophets, directed their thoughts, and supplied the revelations which they delivered (2) the same Spirit that influenced the apostles and inspired men of the New Testament period operated similarly in the Old Testament era (2Pe 1:20-21); (3) The Spirit of Christ having been in the prophets, it follows that Christ existed during the times of the prophets, and this verse thus becomes an important text in support of the deity and preexistence of the Lord Jesus.

The Holy Spirit, in the prophets, led them to testify with reference to “the sufferings of Christ and the glory that should follow,” or, more correctly, “the sufferings appointed or destined for Christ and the glories after these.” That the expected Messiah should suffer was a matter clearly revealed by the Old Testament writers. (Isaiah 53; Dan 9:25-27.) Numerous references to such predictions occur in the New Testament. “But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.” (Act 3:18.) “Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come: how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.” (Act 26:23.) The Lord himself, in his famous interview with the two disciples on the road to Emmaus, gave utterance to the same sentiment: “O foolish men, and slow of heart to believe in all that the prophets have spoken! Behooved it not the Christ to suffer these things, and to enter into his glory? and beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.” (Luk 24:25-27.) The apostles and other inspired men entered into great detail regarding these matters, and gave much emphasis to them in an effort to overcome the repugnance the Jews felt to the idea of a suffering Messiah. Such a view many of them regarded as inconsistent with other prophecies which represent him as a triumphant and reigning Messiah. Such views continue to constitute a stumbling block in the way of the Jews today. They disregard the fact that Christ was both, i.e., a suffering Saviour, and a reigning Monarch; in him both lines of prophecy merge and find fulfillment.

The “glories after these,” i.e., after the predicted sufferings, were the triumphs which came to the Saviour, including his resurrection, his ascension, his coronation, and reign at God’s right hand.

12 To whom it was revealed, that not unto themselves, but unto you, did they minister these things,–By means of revelation, it was made known to these ancient seers that the matters which occasioned their prophecies would have their fulfillment, not in their day, or for their benefit, but in succeeding ages, and with reference to other people. To such ages and people they were ministering (serving), being instruments in the hand of God for the deliverance of their message to the world. They were said to minister to the people to whom Peter wrote because these people lived within the period in which their prophecies converged. The benefit which the prophets derived from such activity was great but it was nevertheless secondary and incidental to the functions designed for them in vouchsafing it to the world.

Which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; –The word “announced” points to the proclamation of the matters predicted by the prophets as having actually occurred; and the preaching of the gospel alluded to, included, and embraced the details thereof. This preaching was done by means of the Holy Spirit, the design of the apostle being to show that the same Spirit which motivated the prophets had led the apostles and others to preach the fulfillment of that which the prophets had predicted. Thus, the Spirit which had predicted the events, preached their fulfillment through the apostles. The Jews paid great deference to the prophets and regarded them as under the divine illumination and Peter pointed out to them that the same Spirit effectively operated through the apostles to confirm and announce the fulfillment of the events which they regarded as divine predictions by holy men of old.

In directing attention to the fact that the Holy Spirit was sent down from heaven, it is entirely possible that it was his intention to indicate that whereas the prophets were merely influenced by the Spirit, the apostles were more powerfully directed by him, the Spirit having been sent down from heaven for this purpose.

Which things angels desire to look into.–“Which things” refer to, and include, the matters of prophecy and their fulfillment in the Christian dispensation, alluded to in verses 10-12. These things “angels,” (heavenly messengers, inhabitants of the celestial abode), “ministering spirits, sent forth to do service for the sake of them that shall inherit salvation” (Heb 1:14), “desire to look into.” “Desire” is from epithumeo, to set the heart on, to want passionately; a word indicative of the intensity of feeling characteristic of the angels as they contemplate the wonders of redemption; and the words, “look into,” are from parakupto, to stoop down in order to look. It is used of Peter when he stooped down to look into the empty tomb of the risen Lord. (Luk 24:12.) It is a picturesque word which suggests the act of leaning sideways to peer intently into a place or thing of interest. This passage thus vividly describes the angels as being possessed of a passionate desire to peer into the marvelous depths of redemption and discover its great and fundamental facts. The preposition Para used in composition with the verb whose meaning is “beside” (from the outside), may be indicative of the fact that angels for whom no provision for salvation has been made, are outside the realm of redemption. “For verily not to angels doth he give help, but he giveth help to the seed of Abraham.” (Heb 2:16.)

Commentary on 1Pe 1:10-12 by N.T. Caton

1Pe 1:10-Of which salvation the prophets have inquired.

As the ages passed, God, from time to time, by words through the prophets and by their hands, exhibited types and symbols relating to the coming Christ and the salvation through the gospel for the world which the same prophets did not comprehend. They inquired and searched diligently while they prophesied of the grace that was to be given. They themselves desired further light concerning the things they spoke.

1Pe 1:11-Searching what or what manner of time.

Now, the Spirit of Christ that was in these prophets caused them to testify that the Christ would come, and of his sufferings and the consequent glory that should follow, both to the Christ and to the children of men. And yet they knew not in what character he would appear, nor the time of his appearance. It is very certain that the king the Jews expected bore no resemblance to the Jesus who did come. And the reason why they did not receive him when he did come was because they did not understand the prophecies concerning him. And the reason they did not understand the prophecies was because the prophets were not permitted to make their utterances plainer.

1Pe 1:12-Unto whom it was revealed.

The prophets were taught that the things of which they spake concerning the coming One were to be in the future, therefore they, in so predicting, were not ministering unto themselves, but for future generations.

1Pe 1:12 –But unto us they did minister.

Now, we in this age have the benefits of the labors, predictions and ministry of the prophets in the things they predicted. How?

1Pe 1:12 –Which are now reported to you.

The coming of the Savior, his earth-life, his teachings, his wondrous works, his tragic death, his resurrection and ascension, the descent of the Holy Spirit, the establishment of his kingdom in the world, his invitation to all to become the subjects of his rule, the conditions upon which this relationship may be established and the blessed promises assured by a loving Father-all these are reported to you. By whom?

1Pe 1:12 –By them that have preached the gospel unto you.

Peter evidently refers to the labors of the apostle Paul and his colaborers, and it is within the range of judicious inference to say that Peter himself also is here included in the “them” of this verse; but whoever did the preaching had the assistance of the Holy Spirit sent down from heaven. It is certain, therefore, that the report of these preachers made to the world in the proclamation of the gospel was attested by miracles and wonders, and in the exercise of spiritual powers and gifts. These miracles were the attestations of Heaven to the truthfulness and reliability of the divine message, and all were but the realization of the prophetic word.

1Pe 1:12 –Which things the angels desired to look into.

The declaration is plain. The predicted coming and suffering of the Christ, the setting up of his kingdom and the nature of the salvation to be offered to man were mysteries too profound for the angels even to comprehend. These remained mysteries until God, in his infinite wisdom, saw fit to make a full revelation of his divine purpose. There is another thought I have at this point which is better expressed by Dr. Macknight, thus: “If our salvation and the means by which it is accomplished are of such importance as to merit the attention of angels, how much more do they merit our attention who are so much interested in them!”

Commentary on 1Pe 1:10-12 by Burton Coffman

1Pe 1:10 –Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you:

As Caffin observed:

Peter was a diligent student of the prophetic books, and constantly quotes them, both in his epistles and in his speeches recorded in Acts. Here he gives a very remarkable glimpse into the condition of the prophetic consciousness.[27]

Here Peter called attention to the curiosity that the ancient prophets of the Old Testament had with reference to their own writings! Of course, New Testament critics would find fault with a truth like this, suggesting that Peter “built” this verse on one of the statements of Jesus “reported differently”[28] in Mat 13:17 andLuke 10:24! There are plural errors in a view like this. First, there is the denial that Jesus made both statements. The foolish notion that similar statements in the New Testament are invariably founded upon “an original” is ridiculous. All of the New Testament sayings of Jesus are originals! Secondly, there is the notion that Peter had to “build” his words. Peter’s teaching in this verse could well have been founded upon the personal words of Christ, but whether this is true or not, it is given by the inspiration of the Holy Spirit, and therefore true.

The prophets … These were the prophets of the old covenant, the writers of the Old Testament, whose hundreds of prophecies of Christ’s coming into the world make up the burden of the Old Testament. For reasons that will appear below, critics have been very diligently at work on this Scripture. Selwyn argued that these are not the prophets of the Old Testament at all, but those of the apostolic church![29] However, the very fact of the prophets Peter mentioned having prophesied the sufferings and glories of Christ identifies them with the Old Testament, not the New Testament.

Sought and searched diligently … What did the prophets search? The holy Scriptures which they had written, of course! John Calvin’s remarkable pronouncement on this, to the effect that the prophets searched, “not the writing or the teaching, but the private longing with which each was fired!”[30] is likewise totally out of harmony with the passage. The following verse shows that it was the “testimony” of the Holy Spirit regarding the sufferings and glories of Christ it was that “testimony” which they did not understand (though they had written it), the point of their misunderstanding being the “time” when such things would occur. Now those testimonies of the sufferings and glories of Christ was not “private longings” of the prophets, but the plain words of the Scriptures which they wrote. Besides these obvious facts, who ever heard of a man “searching and inquiring into” his private longings!

The word for “inquired” is “used only here in the New Testament,”[31] and has the meaning of “to search out, to trace out, or explore.”[32]

Barnes’ lucid explanation of what this verse means is undoubtedly correct:

The prophets perceived that in their communications there were some great and glorious truths which they did not fully comprehend; and they diligently employed their natural faculties to understand that which they were appointed to impart to succeeding generations.[33]

[27] B. C. Caffin, The Pulpit Commentary, Vol. 22, Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 6.

[28] J. H. A. Hart, op. cit, p. 46.

[29] E. G. Selwyn, The First Epistle of St. Peter (London: Macmillan and Company, 1946), pp. 131ff.

[30] A quotation from John Calvin by A. J. Mason, op. cit., p. 391.

[31] Raymond C. Kelcy, op. cit., p. 28.

[32] Albert Barnes, op. cit, p. 120.

[33] Ibid.

1Pe 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.

The exact nature of the puzzlement of the prophets is here given. It regarded the “time” of the marvelous events which they foretold. The exact answer to their questionings, however, was not revealed to them, only that it was not scheduled for their own generation, but for subsequent ages.

The phenomenon of prophets not being able to comprehend fully their own writings is one of utmost consequence in biblical interpretation; for it requires the deduction that the Spirit of Christ, speaking through them, did not merely give them the correct ideas, or thoughts, which they then were to present in their own words, but, contrarily, the words of truth were exactly what they did receive, words with ideas and thoughts contained which they did not understand at all! It is a mystery why many modern commentators deny a proposition like this, especially in view of the fact that the apostle Peter himself, on Pentecost, uttered the words of God, which he did not at all fully comprehend at the time, the vital truth that the promises of the gospel are for “them that are afar off,” clearly meaning, in retrospect, the Gentiles, but in no manner being fully understood by Peter at the time he spoke this. One may legitimately wonder if Peter’s analysis of his own example in this did not likewise reveal to him what had happened in the case of the ancient prophets of the old dispensation, leading to the truth uttered here.

The Spirit of Christ which was in them … The Spirit of Christ here is the “Holy Spirit,” who was also called by this title by Paul (Rom 8:9); and there are deductions of vast consequences which are mandated by this:

In attributing the teaching of the prophets to the Spirit of Christ, Peter is in effect affirming that the same Spirit which spoke through him and the other apostles also spoke through the Old Testament prophets (compare 2Pe 1:21)[34]

Macknight gave as the meaning of this verse the observation that:

From this it appears that, in many instances, the prophets did not understand the meaning of their own prophecies, but studied them, as others did, with great care, in order to find out.[35]

[34] Raymond C. Kelcy, op. cit., p. 28.

[35] James Macknight, op. cit., p. 439.

1Pe 1:12 –To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angels desire to look into.

Very significantly, in this verse:

Peter claims for those who evangelized Asia Minor (Paul and his companions) the same authority which was possessed by the ancient prophets. The Spirit of Christ was in the prophets; the same Spirit worked and preached through the apostles[36]

This verse says some wonderful things about preaching, summarized by Barclay: “That it is the announcement of salvation, that it is of the Holy Spirit, and that angels themselves are intensely interested in it.”[37]

Peter’s mention of the Holy Spirit’s being sent forth from heaven implies that the word of the apostles is even superior to that of the prophets, being the result of a more glorious endowment by the blessed Spirit. “The primary reference (in this) is to the descent of the Spirit on Pentecost (Acts 2.)”[38]

Which things angels desire to look into … In emphasizing the greatness of the salvation that has come to Christians, Peter in this affirms that even the angels of heaven are deeply concerned and interested in this salvation; and why not? For their own number who had sinned, there was no day of grace, no offer of pardon, no opportunity to seek a remedy. The same verse of the word of God which relates their sin also relates their being cast out of heaven! No wonder they were interested in this new thing wherein God would forgive sinful and rebellious people! No greater wonder ever appeared, either in heaven or upon earth! There is no need to suppose that Peter relied upon the book of Enoch for this information, as alleged by Hart,[39] for everything that he affirmed here is represented typically in the carved figures of the holy angels adorning the mercy seat (Exo 25:20 ff), and who were represented in just such an attitude of inquisitive wonder as that which Peter mentioned here. (See short dissertation on The Mercy Seat in this series of commentaries, my Commentary on Hebrews, pp. 190-191.)

To look into … These words are significant because of the root meaning. Dummelow said, “The Greek word means to look as out of a window”;[40] but a variant meaning is evidently the one here: “To look comes from a word which indicates a stooping over in order to see more clearly.”[41] Macknight also agreed to the certainty of this meaning here:

The Greek means literally to stoop; but stooping, being the attitude of one who desires to look narrowly into a thing; it is properly translated look attentively.[42]

It will be noted that this meaning focuses upon the stooping posture of the angels above the mercy seat.

[36] B. C. Caffin, op. cit., p. 8.

[37] William Barclay, op. cit., p. 180.

[38] Archibald M. Hunter, op. cit., p. 99.

[39] J. H. A. Hart, op. cit., p. 47.

[40] J. R. Dummelow, op. cit., p. 1042.

[41] Raymond C. Kelcy, op. cit., p. 29.

[42] James Macknight, op. cit., p. 441.

Fuente: Old and New Testaments Restoration Commentary

salvation

(See Scofield Rom 1:16).

Fuente: Scofield Reference Bible Notes

which: Gen 49:10, Dan 2:44, Hag 2:7, Zec 6:12, Mat 13:17, Luk 10:24, Luk 24:25-27, Luk 24:44, Act 3:22-24, Act 7:52, Act 10:43, Act 13:27-29, Act 28:23, 2Pe 1:19-21

and: 1Pe 1:11, Pro 2:4, Dan 9:3, Joh 5:39, Joh 7:52, Act 17:11

the grace: Heb 11:13, Heb 11:40

Reciprocal: Gen 45:13 – my glory Psa 40:7 – in the Psa 111:2 – sought Son 2:9 – showing Son 8:2 – who Isa 42:9 – new things Isa 48:6 – showed Jer 33:14 – General Dan 8:15 – sought Dan 9:2 – understood Mat 11:11 – greater Mar 9:4 – appeared Luk 7:28 – but Luk 8:10 – Unto Joh 8:56 – rejoiced Joh 10:1 – He Joh 16:14 – glorify Act 3:18 – those Rom 3:21 – and the Rom 8:24 – but hope Rom 16:25 – which 1Co 13:9 – General Eph 3:5 – in other 2Ti 1:18 – mercy 2Ti 3:15 – which Tit 2:11 – the grace Heb 1:1 – at Heb 3:5 – for Heb 11:32 – the prophets 2Pe 3:2 – ye may Rev 19:10 – for the

Fuente: The Treasury of Scripture Knowledge

Strengthening the Brethren

1Pe 1:10-17

INTRODUCTORY WORDS

By way of introduction we wish to emphasize the concluding message of our last sermon. 1Pe 1:7 tells us of the trial of faith. It is described as being much more precious than the gold that perisheth, even though it be tried by fire, even though for a while we may be in heaviness through many temptations and testings. We may rejoice in the midst of trials, because they will be found unto praise, and honor, and glory at the Appearing of Jesus Christ. Let us suggest three things to you about our present-hour trial:

1. Our Lord suffered for us “leaving us an example, that ye should follow His steps.” The Apostle Paul said, “Let this mind be in you, which was also in Christ Jesus.” He, however, like Peter, is giving a testimony of Christ’s humiliation and suffering, even unto the death of the Cross. The Holy Spirit through both Paul and Peter is calling upon saints to suffer with Christ even as He suffered for us. We who would be soldiers of Christ must endure hardness as He endured walking in His steps.

The Holy Spirit in the Book of Hebrews gives this stirring admonition: “Let us go forth therefore unto Him without the camp, bearing His reproach.” “If they have called the Master of the house Beelzebub,” said Christ, “how much more shall they call them of His household.”

2. We may expect sufferings in this present evil age. There is no compatibility between light and darkness, neither is there compatibility between the spiritual saint and the sinner. Our ambitions, our conceptions of the truth, our ideals of living, are all distinct and opposite. In the world we have tribulation for the simple reason that we are not of the world. It is given unto us to suffer for His sake and as He suffered, because we are among men with the same message, the same attitude toward sin, that He had in the world. If the world hated Him, we know it will hate us.

Paul spoke of the trials which he endured. We read of how Peter was cast into prison. We read of John being exiled on the Isle of Patmos. We know the story of the martyrdom of James. Shall we, who live in the twentieth century (when Satan is so active in a world ripe in its rebellion against God), expect to suffer less than the saints of the first century suffered? It is still true: if any man “live godly in Christ Jesus, [he] shall suffer persecution.”

3. How our sufferings work for us. We all love to have some one work in our behalf, but God tells us that our “light affliction, * * worketh for us a far more exceeding and eternal weight of glory.”

Peter says that though we be tried with fire, it will all be found unto praise, honor, and glory at the Appearing of Jesus Christ. Sweet then is the result of adversity, and precious are the rewards of suffering.

I. SEARCHING THE SCRIPTURES (1Pe 1:11-12)

We will here give a fuller consideration to these verses. It is a beautiful thought to see how the Prophets of old enquired diligently concerning the grace which they themselves prophesied should come upon us.

1. We see the Prophets searching the Scriptures they wrote. The ancient seers studied their own writings as well as the writings of other contemporaries. This, in itself, bears testimony that they often wrote that of which they knew not. There is not a writer today who would sit down and study the words of his own pen, trying to ferret out what he meant when he wrote this, or that. If he did such a thing we would consider him crazy; or else that he wrote under the dictation of another.

2. We see the Prophets searching that which the Holy Spirit did signify. Our 1Pe 1:11 says that they searched “what, or what manner of time the Spirit of Christ which was in them did signify.” This is one of the strongest Scriptures in the Bible in behalf of Divine inspiration. Men wrote as they were moved by the Holy Ghost. They put down the words which were given them to put down. Some persons would assert that God only placed thoughts in the minds of the Prophets, and then left them to express their thoughts, in their own language. This could not be, inasmuch as these Prophets did not understand what they were writing. We know they did not understand for the simple reason that they studied their own writings to discover what the Holy Ghost meant when He gave them the message which they wrote.

3. We see the Prophets searching the Scriptures concerning two lines of revelation. Our verse tells us that they searched concerning the sufferings of Christ, and the glory which would follow. The two things seemed incompatible. How could Christ both be rejected and reign? How could He die, and yet be exalted to the throne of David? There is one thing the Prophets did not see. They did not see the Church age, that great space of time which lies between the sufferings and the glory of Christ.

II. THE PROPHETS REALIZED THAT THEY WROTE FOR US (1Pe 1:12)

Our Scripture presents a marvelous statement of the relationship of the words of the Prophets to the people of this present age. Let us quote the verse in full: “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven; which things the angels desire to look into.”

There are three things definitely stated here,

1. What the Prophets wrote did not minister unto themselves. We do not mean that there was not much illumination to them, but that the great message of their prophecy was a revelation of things to come, things that should happen in the latter days, things which were to be fulfilled in the days of Christ’s first and Second Coming.

2. What the Prophets wrote did minister unto us. This is God’s definite statement. How deeply concerned, therefore, should we be in the messages of the Prophets, because thy were constantly writing the things which concerned us. They were writing these things for our admonition, upon whom the end of the ages has come.

3. What the Prophets wrote back there is now being preached by us. The latter clause of our verse says “which [things] are now reported unto you by them that have preached the Gospel unto you.” In other words Peter, in the Holy Ghost, said that he and his colleagues were preaching the things unto them which the Prophets wrote in the times past.

This is the mission of every preacher unto this hour. It is for us to give forth the story which God gave to the Prophets of old.

III. HOW THE PREACHERS IN THE EARLY CHURCH PREACHED (1Pe 1:12, l.c.)

Our text says “them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven; which things the angels desire to look into.”

1. The Spirit gave the message to the Prophets. This we have already stated. However, we need to emphasize that the Word of God is the message of the Spirit of God.

2. The Spirit now clothes the preacher with power. This is a statement which should weigh deeply upon us. The same Holy Ghost who gave the message to the Prophets, now gives His ministers the power to preach that message. This was the promise in the Book of Acts: “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem,” etc. With what strength of conviction should the Gospel heralders stand forth when they realize that the Gospel they preach is not their own, and the power with which they preach the Gospel is not their own. The Holy Ghost gave the message, and the Holy Ghost gives the power to deliver the message.

3. The angels are distinctively interested in the message of the pulpit. This, of course, is a true statement only when the message of the pulpit is the Gospel which the Spirit gave, and which the Spirit empowers. Our text says, “which things the angels desire to look into.” We have a conviction that at this moment there are innumerable angels who would be glad to step, if it were possible, into any orthodox pulpit and preach the Word of God. The time is coming when angelic beings (during the tribulation) will proclaim with loud voices the Gospel of God. Angels have always been interested in everything that concerns the Gospel.

Gabriel announced to Mary the birth of Christ. An angel told the shepherds the glad tidings that Christ was born. A multitude of angels gave forth a marvelous magnificat as they praised God.

Is it not wonderful when we consider how God’s angels are really a part of the audience which is interested in the very thing we preach?

IV. A CALL AND A CONCLUSION (1Pe 1:13)

“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.”

1. The call to gird up the loins of your mind. The priest in service always tied, with his girdle, his flowing robes. Now, we are asked by the Holy Ghost to tie up the loins of our minds. We are to think. Our brains are to ponder the things which we have just read.

These things are so sublime, so wonderful, and so marvelous that the Spirit of God asks us to gird up the loins of our minds as we meditate upon them.

2. A call to be sober. Soberness is that attitude of thought which deeply weighs and duly considers the. truth of God. There are too many of us who dwell lightly upon Divine things. We skip along and skim over the outer edge of the Truth. We are too frivolous to dig deeply into the things of God.

3. We have a call to hope to the end. There are too many believers who fail because their spiritual conception is weak and effervescent. God is calling us to dwell deeply and profoundly in His truth. He has told us how the Prophets searched diligently. He has told us how the angels desired to look into the wonderful Gospel of God, and now He calls upon us to join with them in this quest, and not to be moved away from the hope of the Gospel.

We are to hope to the end in anticipation of the grace that is to be brought unto us at the Appearance of Christ. Oh, what wonderful things await the child of God! Let us, therefore, live looking for that Blessed Hope of the Lord’s soon Returning.

V. A CALL WITH A CONSIDERATION (1Pe 1:14-16)

1. A negative viewpoint. Here is the call negatively stated: “Not fashioning yourselves according to the former lusts in your ignorance,”

2. Here is the call positively stated: “As obedient children, * * be ye holy in all manner of conversation.”

These two things bring a climactic conclusion to the statements concerning the wonderful Gospel which the Holy Ghost through the Prophets wrote unto us. In view of these truths of the Gospel, the Holy Spirit is telling us how we should live. He first states the negative, and then the positive.

1. Let us consider the negative viewpoint. Can a Christian whose mind the Holy Ghost has illuminated concerning the glories of the Gospel walk in the lusts of their flesh? The Gospel covers the sufferings of Christ, and the glory that shall follow. The Christian who grasps these things, cannot fashion himself according to those former lusts, which controlled his life in the days of his ignorance.

Those who know not God, and know not the Gospel, may be worldly, self-centered, pleasure-bent; but how can we who have been enlightened by the Holy Ghost, walk in our former lustings and desires?

2. Let us consider the positive call. God wants us to be “obedient children.” He wants us to be holy, not only in our inner life, but in our expressions, our manner of conversation. The Apostle Paul put it this way using both the negative and the positive forms: “Be not conformed to this world: but be ye transformed by the renewing of your mind.” That is what we have here. Be not conformed, that is, do not fashion yourselves according to the former manner of living: but be ye transformed, that is, be ye fashioned according to the new life in Christ Jesus. “Be ye holy,” saith the Lord, “for I am holy.”

VI. A CALL TO WALK CAUTIOUSLY (1Pe 1:17)

“And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear.”

1. The Holy Spirit throws before us the coming bema judgment. He would have us weigh our words, our walk, and our work in the light of that hour when the Father, without respect to any man’s person, will judge every one according to his work. There is much written in the Word of God, both in the Old and New Testaments, about this hour when we must stand before the judgment seat of Christ to receive the things done in our bodies, whether they are good or bad.

The Holy Spirit told us in 1Pe 1:11 how the Prophets sought the Scriptures which the Spirit in them wrote, relative to the sufferings of Christ, and the glory which should follow. The Holy Spirit now desires to remind us that in the hour of the glory that shall follow, we will be judged according to our work. In other words, in that hour of the glory of Christ, will come the hour of our own rejoicing as we receive the rewards of our deeds.

2. The Holy Spirit throws before us the need of passing our present sojourning in fear. We just spoke of the glory which the rewards will bring, but, beloved, there is also the possibility of standing before the Lord in the hour of His glory and of standing there disapproved, rejected, and a castaway. This is the language of 1Co 9:1-27. Paul sought to keep his body under. He sought to run, and to so fight that he might receive an incorruptible crown, and that he might not be a castaway.

We have here an added reason for Christians to be obedient children, and not to fashion themselves according to their former lusts. We have an added reason for the Divine admonition that Christians should gird up the loins of their minds, and be sober, and to hope to the end.

Shall we pass the time of our sojourning here with fear? If we are wise, we will. Christians should walk carefully because Satan goeth about seeking whom he may devour. The world is seeking to allure us away from our Heavenly calling. The flesh is prone to stumble and to fall.

Let us therefore fear, lest any of us should fall short of the rest which He has promised. Remember, young people, we are not discussing the losing of our salvation, but we are discussing the losing of our crowns. There is an old hymn which puts it this way:

“Must I go and empty-handed,

Thus my dear Redeemer meet,

Not one soul with which to greet Him,

Lay no trophies at His feet?”

Beloved in the Lord, we are partakers of the Heavenly calling, and we need to hold fast the confidence and the rejoicing of our hope firmly to the end. We are to be made partakers of Christ, so far as His glory is concerned, only if we hold fast unto the end. We must, therefore, labor to enter into His rest. If any of us are prone, because of our own weakness, to give up the conflict for the crown, we remind you, one and all, that if you come boldly to the throne of grace, you will obtain mercy, and find grace to help in the time of need. The Apostle Paul gladly counted “all things but dung” that he might win Christ. With every energy of his being he pressed toward the mark for the prize of the up-calling of God in Christ Jesus. Let us, therefore, so run that we may obtain that prize.

AN ILLUSTRATION

TIMBER. SHEEP. WAX.

“We warp in the sunshine, a shower does us good. The dog is let loose that the sheep may run together. A piece of wax, when it is broken, put it together ever so often, it will not close; but put it into the candle and the ends will stick close together.” Thus by three figures we see the danger of prosperity and the benefit of affliction.

The first metaphor is impressive. Timber warps if it be exposed to noontide heat, and men are all too apt to be influenced one way or another by success. Poor fools that we are, we cannot, while on earth, bear too much happiness. It is our tendency to warping which often necessitates our weeping. The Lord will sooner damp us with showers of sorrow than allow us to be spoiled.

The dog to fetch back the wandering sheep is a well-known illustration. Some need to feel the dog’s teeth before they will mind him, and God has dogs which will bite if barking is not enough. Our good Shepherd will sooner worry us with the dog of affliction than leave us to the wolf of apostasy.

The broken stick of wax prettily shows how we need suffering if we are to be set right after the fractures of temptation. How well the broken heart of a sinner unites with the heart of the suffering Saviour! There must be melting, or there will not be union. Blessed be God for any experience By which He unites our heart to fear His Name.

Fuente: Neighbour’s Wells of Living Water

1Pe 1:10. The prophets refer to those in Old Testament times who were inspired to speak of the salvation to come through Christ. Enquired and searched diligently has reference to the interest they had in the predictions they were directed to make. Being Inspired enabled them to make the prophecies accurately. even though they did not personally understand “what it was all about” as they wished to. We recall that Jesus spoke about these persons of old time who wished to know those truths in their final meaning but were not permitted to. (See Mat 13:17; Luk 10:24.)

Fuente: Combined Bible Commentary

1Pe 1:10. With regard to which salvation. The salvation here in view is the salvation already introduced first as ready to be revealed in the last time, and then as a salvation of souls. It is not to be limited either to the completed salvation of the future, or to the partial salvation of the present, but is Gods salvation generally. This is indicated by the method of connection with 1Pe 1:9. The relative attaches 1Pe 1:10 closely to the preceding salvation of souls, while the introduction of the noun after the relative shows, perhaps, that it is not so closely attached to the immediate antecedent as to make the subject of the one in all respects co-extensive with that of the other (Schott). The prophets referred to are obviously the O. T. prophets, as almost all interpreters hold. The supposition is advanced, however, that they are mainly the prophets of the Apostolic Church, with some of whom the Book of Acts mentions Peter himself to have been brought into personal contact, e.g. with Barnabas (Act 4:36), Agabus (Act 11:28; Act 21:10), Judas and Silas (Act 15:36). This view is supported by appeal to the prominent position occupied by these N. T. prophets (Eph 2:20; Eph 3:5; Eph 4:11; 2Pe 3:2), to Peters statement about the prophetic word (2Pe 1:19), and to such phrases as the Spirit of Christ which was in them, which are held to apply rather to Christian than to Israelite prophets (so Plumptre). But, difficult as the paragraph in any case is, some of its clauses become doubly so on this supposition. Neither does the term prophets here stand connected with the term apostles, or with anything else naturally defining it as = those of the N. T. Church.

earnestly sought and searched. Both verbs have an intense force. The first is used, e.g., of Esaus careful seeking of a place of repentance (Heb 12:17). The second, though it occurs nowhere else in the N. T., is used by the LXX., e.g., of Sauls resolve to get at Davids lurking-places, and search him out throughout all the thousands of Judah (1Sa 23:23). They depict, therefore, the strength and earnestness of the interest with which the prophets gave their minds to the hidden things of this salvation.

who prophesied of the grace destined for you. The term grace here is not to be distinguished (with Huther) from the salvation, as if the latter denoted only the future salvation, and the former covered both the present and the future. It is simply another expression for the salvation dealt with all along, designating it now under the particular aspect of a free gift from God. The phrase the grace unto you (as it literally is) means the grace destined or reserved for you, not (as Wiesinger, Schott, etc.) the grace which has come to you, or which ye have actually got. For this grace is contemplated not from the viewpoint of the apostles, but from that of the prophets. The subjects of this grace are also emphasized her by the pointed unto you, as the very parties now addressed by Peter, and therefore (if it is a reasonable supposition that the Epistle is directed to Pauline, and consequently mainly Gentile, Churches) to heirs of Gods grace who were in the mass Gentiles. The entire clause is usually taken to characterize the O. T. prophets according to a function common to them as a whole (Schott, Huther, and most). It would thus have no more point than a general description of the prophets as men who, as a body, spoke of a grace which was meant for others than themselves. But the fact that, while the noun prophets is without the article, the participle rendered who prophesied has it, rather suggests that Peter has a certain class of prophets in view (Hofmann), as the associated terms suggest that he has a particular part of the prophetic communications in mind. Those particularly referred to, therefore, are prophets like Isaiah and others, who spoke of what was the great mystery to Israelthe interest which the Gentile world was to have in the salvation which was of the Jews.

Fuente: A Popular Commentary on the New Testament

The Prophets Longed To Understand Salvation’s Plan

Jesus may have referred to the prophets’ desire to know about God’s plan for the salvation of man when he spoke in Mat 13:16-17 and Luk 10:23-24 . These two verses give a unique glimpse of the nature of inspiration. Scripture plainly states that the prophets wrote as directed by the Holy Ghost ( 2Pe 1:20-21 ). Peter indicates they wrote some things they did not comprehend and searched their own writings diligently to gain some understanding. They dug deep in study to understand the salvation about which they wrote ( Isa 2:1-5 ; Isa 52:13-15 ; Psa 18:49 ; Hos 1:10 ; Hos 2:23 ). Of course, that salvation comes by grace, or unmerited favor. That grace was not for them, but for those who would live in the Christian age ( Heb 11:39-40 ). The prophets wanted to know when the events about which they prophesied would take place. Specifically, they wanted to know about the time of Christ’s suffering and the glory that would follow it ( 1Pe 1:10-11 ; Isa 53:1-12 ; Psa 22:1-31 ; Psa 16:8-11 ).

The same Holy Spirit which inspired the Old Testament prophets also gave Paul, and others who preached in Asia Minor, the words to speak as they taught. Thus, the Holy Spirit foretold salvation’s coming through the prophets and announced that it was here through the apostles. Peter says angels had an intense desire to know God’s plan for man’s salvation, so they stooped down to look closely into it ( 1Pe 1:12 ). Peter thus makes a case for the great value others placed on merely knowing about God’s plan to take man to heaven. Those living under the law of Christ not only have such fully revealed to them, they also can enjoy the full reward!

Fuente: Gary Hampton Commentary on Selected Books

1Pe 1:10-11. Of which salvation That is, concerning the nature and extent of it, and the way and means of attaining it, namely, by believing and obeying the gospel, to be preached among all nations: (see the margin:) the prophets have inquired , sought with accuracy, or were earnestly inquisitive about; and searched diligently (Like miners searching for precious ore,) after the meaning of the prophecies which they delivered; who prophesied Long ago; of the grace of God toward you Of his abundant overflowing grace to be bestowed on believers under the dispensation of the Messiah: searching what, or what time What particular period; and what manner of time By what marks to be distinguished; or in what age of the world, and what events should then take place. From this it appears that in many instances the prophets did not understand the meaning of their own prophecies, but studied them, as others did, with great care, in order to find it out. See Dan 7:28; Dan 12:8. This care they used more especially in examining the prophecies which they uttered concerning Christ. The Spirit of Christ which was in them The Holy Spirit, as a Spirit of prophecy communicated to them by Christ, who therefore then existed, and that not as a creature, for no creature can give the Holy Ghost but a person properly divine. Here then we learn that the inspiration of the Jewish prophets was derived from Christ; it was his Spirit (see Gal 4:6) which spoke in them. The same Spirit he promised to the apostles, Joh 16:7; Joh 16:13. Wherefore, the prophets and apostles being inspired by one and the same Spirit, their doctrine must be, as in fact it is, the same. When it testified beforehand Moved them to foretel and show; the sufferings of Christ, (see the margin,) and the glory that should follow , the glories that should succeed these sufferings; namely, the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; the glory of the last judgment, and of his eternal kingdom; and also the glories of his grace in the hearts and lives of true believers.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1:10 {3} Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [that should come] unto you:

(3) He makes a difference between true faith, that is to say, that faith which only has an eye to the doctrine of the prophets and apostles, and false faith. Afterward he makes two degrees of one and the same faith, according to the manner of the various revelations, when as in deed it is but one only faith. Thirdly, he says that the preaching of the apostles is the fulfilling of the preaching of the prophets, although the latter end of it be as yet looked for by the very angels.

Fuente: Geneva Bible Notes

3. The Witnesses of Our Salvation 1:10-12

Peter reminded his readers that the prophets had predicted that Jesus Christ’s life, as their own lives, would include suffering followed by glory. He mentioned this to encourage them to realize that their experience of suffering for their commitment to follow God faithfully was not abnormal.

"To the elaborated and elevated declaration of his eschatological vision in 1Pe 1:6-9, Peter now adds an explanatory postscript in a more didactic style. He pauses to measure the greatness of the salvation mentioned in 1Pe 1:5; 1Pe 1:9 with a brief but wide-ranging reflection on the past and present. The curiosity of ’prophets’ (1Pe 1:10) and ’angels’ (1Pe 1:12) underscores the mystery of the divine plan: God in his sovereignty has long kept secret the salvation soon to be revealed to his chosen ones (cf. Eph 3:4-6)." [Note: Michaels, p. 38.]

These verses reveal a chiastic structure centering on the idea that God clarified what had formerly been unclear to the prophets.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Salvation is the major concept that Peter discussed. He wanted his readers to remember that it included suffering as well as glory. The Old Testament prophets had predicted that Messiah would experience both suffering and glory (e.g., Isa 61:1-3). However, they did not understand how His suffering and glory would fit together. It is possible to understand that mystery only after Jesus’ earthly ministry.

"He [Peter], who wanted to hear nothing of it [Christ’s sufferings] during the lifetime of Jesus, made Jesus’ suffering and death the very centre of his explanation of Jesus’ earthly work." [Note: Oscar Cullmann, The Christology of the New Testament, p. 74.]

Many Christians do not realize that God intended our experience to include both suffering and glory.

The title "Spirit of Christ" occurs elsewhere in the New Testament only in Rom 8:9. In both places it probably signifies not only that the Spirit came from Christ but also that He witnesses to Christ as His representative (cf. Joh 15:26-27). Peter was stressing the Spirit’s witness to Christ in the Old Testament rather than the preexistence of Christ. [Note: Davids, p. 62.]

Some interpreters have seen the phrase "the grace that would come to you" (1Pe 1:10) as a reference to the salvation of Gentiles. The Old Testament prophets predicted this, too (e.g., Isa 52:15). Peter’s original audience was probably predominantly Gentile groups of Christians. It seems more likely, however, that Peter was not referring exclusively to prophecy about Gentile salvation. He seems to have been referring to the grace God promised to bestow on believers generally, including Gentile salvation, about which he had been speaking in 1Pe 1:3-9.

These verses clearly distinguish, by the way, between the divine author and the human writers of Scripture. The prophets were not merely religious geniuses. They were people through whom God spoke (2Pe 1:21). At times they knew that they did not fully comprehend what they were communicating. At other times they probably thought they understood but did not completely realize the full significance of what they communicated (cf. Daniel 9; Dan 12:5-13; Hab 2:1-4). They did not know the time when many Messianic prophecies would be fulfilled either.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 3

THE UNITY AND GLORIOUSNESS OF THE PLAN OF REDEMPTION

1Pe 1:10-12

THE message of the Gospel unlocks the treasures of Old Testament revelation. Evangelists and Apostles are the exponents of the prophets. The continuity of Divine revelation has never been broken. The Spirit which spake through Joel of the Pentecostal outpouring had spoken to men in the earlier days, to Abraham, Jacob, Moses, and David, and was now shed forth upon the first preachers of the Gospel, and bestowed abundantly for the work of the newly founded Church of Christ. St. Peter, himself a chief recipient of the gift, here proclaims the oneness of the whole of revelation; and more than this, he bears witness to the oneness of the teaching of the whole body of Christian missionaries. St. Paul and his fellow-laborers had spread the glad tidings first of all among these Asian converts; but there is no thought in St. Peters mind of a different gospel from his own. Those who preached the Gospel to them in the first instance were, even as himself, working in and by the same Holy Spirit.

In the preceding verses of the chapter the thoughts of the Apostle have been dwelling on the future, on the time when the hope of the believer shall attain its fruition, and faith shall be lost in sight. He now turns his glance backward to notice how the promise of salvation has been the subject of revelation through all time. To those among the converts who had studied the Jewish Scriptures such a retrospect would be fruitful in instruction. They would comprehend with him how the truths which they now heard preached had been gradually shadowed forth in the Divine economy. That first proclamation of the seed of the woman to be born for the overthrow of the tempter, but who yet must Himself be a Sufferer in the conflict, was now become luminous, and in outline presented the whole scheme of redemption. The study of the development of that scheme would beget a full trust in their hearts for the future as they contemplated the stages of its foreshadowing in the past.

“Concerning which salvation,” he says, “the prophets sought and searched diligently.” The Divine revelation could only be made as men were able to bear it, and the sentences of old must needs be dark. At first Gods love was set forth by His covenants with the patriarchs. Then the wider scope of mercy was proclaimed in the promises given to Abraham and repeated to his posterity. In their seed, it was declared, not the chosen race alone, but all the nations of the earth, should be blessed. Here all through the history was ground enough for diligent searching among the faithful. How could these things be, Abraham solitary and aged, Isaacs sons at feud with each other, Jacob and his posterity in captivity? Even at their best estate these seemed little fitted for the destiny which had been foretold to them. But throughout the Mosaic history some clung to their faith, and their great leader foresaw that the promise would be fulfilled in its time through One of whom he was but a feeble representative. But to so wide a vision only a few attained.

In the evil days which followed, the hope of the people must often have dwindled down; but yet at times, as to Gideons diminished army, it was made manifest that the Lord could do great things for His people: and the thought of the seed of the woman promised as a Deliverer lingered in many hearts, and enabled them to sing in thankfulness how the adversaries of the Lord should be broken in pieces, how out of heaven the Lord should thunder upon them, and prove Himself the Judge of all the ends of the earth, giving strength unto His king and exalting the horn of His anointed. In such wise the prophetic teaching, which had advanced from the blessing of an individual to the choice and exaltation of a chosen family, was expanded in the noblest spirits to the conception of a kingdom of God among all mankind, and assumed a more definite form when the promise was made to the Son of David that His throne should be established forever.

But how imperfectly Gods design was comprehended by the best among them we can see from the last words of David himself. {2Sa 23:1-7} In them we have an instance of the searching which must have occupied other hearts beside that of the king of Israel. The Spirit of the Lord had spoken by him, and a promise of future glory had been made, when all should be brightness, every cloud dispersed. But the vision tarried. The house of David was not so with God. Yet he still held firmly to the everlasting covenant, ordered in all things and sure, a covenant of salvation, though as yet God made it not to grow. David may be numbered among those “who prophesied of the grace that should come” hereafter; and his words are shaped by a power above his own, to suggest the advent “of Him who was to be the dayspring from on high.”

He and the other enlightened Israelites who have left us their thoughts and aspirations in the Psalter felt that the history of the chosen people was from first to last a grand parable, {Psa 78:2} and that the present could always be learning from the leading and discipline of the past. The miracles and the chastisements which they recite were all tokens of the sure promise, tokens that the people were not forgotten, but constantly aided by instruction, warning, and reproof. So that another psalmist, though still searching for the fuller meaning of the parables and dark sayings through which he was conducted, could sing, “God shall redeem my soul from the hand of the grave, for He shall take me”. {Psa 49:15} There is a confidence in the words, a confidence enough to sustain amid many trials. To such a man the present was not all. There was a life to come where God should be and rule, and his heart had not seldom gone forth to the questioning at what time and in what form the promises should be fulfilled. Like Abraham, such men had seen the day of Christ in vision and rejoiced over it, and the “Spirit of Christ was within them” to sustain them. But the things which they had heard and known, and of which their fathers had told them, supplied cause for deep searchings as “to the time and the manner of time unto which the Spirit pointed.” The strength of the Lord and His wondrous works were to be rehearsed to the coming generations, that among them the hope might live, by them the searching be continued. And as time went on the vision was widened, for in no small number of the Psalms we find the promised blessedness described as the portion not of Israel only, but through Israel grace was to be extended to the ends of the earth. “Make a joyful noise unto the Lord, all ye lands,” is no solitary invocation.

And when we turn to those prophets whose writings we possess, we recognize that in them the Spirit of Christ was working and pointing forward to the coming redemption. But long before the days of Isaiah and Micah the Spirit of the Lord had come mightily upon His servants, and that picture of a glorious future which both those seers have given to us was not improbably the utterance of some earlier servant of the Lord: “It shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills, and all nations shall flow unto it”. {Isa 2:2 Mic 4:1} Thus far had they attained, but the search was not ended. “The last days!” When these should come was known to God alone; and they spake only as they were moved by Him, standing on their towers of spiritual elevation, hearkening, what the Lord would say to them, and delivering His message with all the fullness they could command. But they were sure of the final bliss.

Of the same character are those words of Joel, which St. Peter quoted in his sermon on the day of Pentecost, “It shall come to pass afterward.” {Act 2:17-21} Beyond this was not yet revealed. But it was the voice of God which spake through the prophet: “In those days I will pour out My Spirit.” And the Divine voice spake of visitations of another kind. It “testified beforehand of the sufferings of Christ and the glories that should follow them.” We feel sure that here St. Peter had in mind Isa 53:1-12, which the New Testament has taught us to apply in its fullest sense to our blessed Lord. But the language of St. Peter in this clause deserves special notice. He does not use the ordinary words by which the personal sufferings of Christ would generally be expressed, but he says rather, “the sufferings which pertain unto Christ.” And here we may well consider whether the variation of phrase be not designed. St. Paul uses the simple direct expression, {2Co 1:5} and so does St. Peter himself; {1Pe 4:13} and in those passages the Apostles are speaking of the sufferings of Christ as shared by His people. It would almost seem as if St. Peters phrase in the verse before us were intended to convey this sense more fully. The sufferings pertain unto Christ, were specially borne by Him; but they fall also upon those who are, and have been, His people, both before and after the Incarnation.

Those prophecies of Isaiah which speak of the sufferings of the servant of the Lord had long been expounded as meant of the Jewish nation, and with such interpretation St. Peter was doubtless familiar. Hence may have come his altered phrase, capable of being interpreted, not only of Christ Himself, but of the sufferings of those who, like these Asiatic converts, were for the Lords sake exposed to manifold trials. This double application of the words, to Christ and to His servants also, explains, it may be, the unique use of the word “glories” in the clause which follows: the sufferings of Christ and the glories that should follow them. For the glories may be taken to signify not only that honor and glory which the Father has given unto Christ, but also the glory in which they shall share who have taken up their cross to follow Him. Nowhere else in the New Testament does this plural word occur. To draw a sense like this from. it would minister no small comfort to the Christians in their trials; and just before St. Peter has described the joy which they should experience as “glorified,” or “full of glory” (1Pe 1:8). In like manner St. Paul speaks {Rom 8:18} of the sufferings of this present time as not worthy to be compared with the glory that shall be revealed in us in the resurrection.

It would also serve as consolation to the sufferers, who were thus pointed on to the future for Christs best gifts, to know that a similar forward glance had been the lot of the prophets under the ancient dispensation. One here and there had felt, as Malachi, {Mal 3:1} that the Lord whom they were seeking was soon to come; but we know of none before the aged Simeon to whom it had been made known that they should not die till they had seen the Lords Christ. To the former generations “it was revealed,” says the Apostle, “that not unto themselves, but unto you, did they minister these things.” They beheld them, and greeted them, but it was afar off. They spake often one to another of a bliss that was to come; yet though praying, longing, and hoping for it, they saw it only with the eye of faith. The psalmists supply many illustrations of this forward projection of the thoughts which dwelt on the Messianic hope. Thus in Psa 22:30-31, while rejoicing over his own rescue from suffering, the speaker recognizes that this is but a foreshadowing of another suffering and another deliverance, even the sufferings of Christ and the glories that should follow. “It shall be told of the Lord unto the next generation. They shall come; they shall declare His righteousness to a people that shall be born, that He hath done it,” and again in another place, “This shall be written for the generation to come, and a people which shall be created shall praise the Lord”. {Psa 102:18} And these anticipations are ever coupled with the thought of the wider extension of the kingdom, of God, with the time when “all the ends of the world shall remember and turn unto the Lord,” “when the nations shall fear the name of the Lord, and all the kings of the earth His glory.”

But the things which prophets and psalmists ministered “have now been announced unto you through them that preached the Gospel unto you.” You, St. Peter would say, are now not heirs expectant, but possessors of the blessings which former ages of believers foresaw and foretold, just as in his pentecostal address he testifies, “This is that which was spoken by the prophet Joel.” And those who have preached these glad tidings unto you, he continues, have not done so without warrant. They are joined by an unbroken link to the prophets who went before them. In those the Spirit of Christ wrought at such times as He found fit instruments for raising a little the veil that lay over the purposes of God. The preachers of the Gospel have the same Spirit, and speak unto you “by the Holy Ghost sent forth from heaven.” These (and of St. Peter is this specially true) had witnessed the sufferings of Christ, and been made partakers of the glories of the outpoured Spirit. The promise of the Father had been fulfilled to them, and they had received a mouth and wisdom which their adversaries were not able to resist. The risen Lord, the assurance of a life to come, the guidance by the Spirit into all truth-these were now realities for them, and were to be made real for the rest of the world by their testimony.

And that he may further magnify that salvation which he has been describing as published in part under the Law and now assured by the message of the Gospel, he adds, “which things angels desire to look into.” Of the whole Divine plan for mans redemption the angels could hardly be cognizant. Of Gods love for man they had been made conscious, had been employed as His agents in the exhibition of that love, both under the old and under the new covenant. Their ministry, we know, was exercised in the lives of Abraham and Lot; they watched over Jacob and over Elijah in their solitude and weariness. One of their host was sent to deliver Daniel and to instruct the prophet Zechariah. At a later day they, who stand above mankind in the order of creation, and are pure enough to behold the presence of the Most High, were made messengers to announce how the Son of God had deigned to assume, not their nature, but the nature of humanity, and would by His suffering lift up the race from its slavery to sin. They proclaimed the birth of the Baptist, and brought the message of the Annunciation to the Blessed Virgin. They heralded the birth of Christ to the shepherds of Bethlehem, and a multitude of their glorious company sang the song of glory to God in the highest. They tended the God-Man at His temptation, strengthened Him in His agony, were present at His sepulcher, and gave the news of the Resurrection to the early visitants. Nor were their services at an end with Christs ascension, though they were present on that occasion also.

To Cornelius and to Peter angels were made messengers, and our Lord has told us that their rejoicing is great over even one sinner that repenteth.

These immortal spirits whose home is before Gods throne, and whose great office is to sing His praise, yet find in those ministrations to mankind in which they have been employed matter for admiration, matter which kindles in them fervent desire. They long to comprehend in all its fullness that grace which they are conscious God is shedding forth upon mankind. They would scan all the workings of His love and His forbearance towards sinners. These things are to them a subject of admiration, even as was the empty tomb of Jesus to the disciples after the Resurrection; and from their high estate the angelic host would fain stoop down to gaze their fill upon what Gods goodness has wrought and is working out for mankind. They feel that this knowledge would add a new theme to the songs around the throne, would give them still greater cause to extol that grace which manifests its noblest features in showing mercy and pity. And if such be the aspiration of angels, sinless beings who feel not the need of rescue, shall the tongues of men be dumb, men who know, each from the experience of his own heart, how great is the evil of sin in which they are entangled, how hopeless without Christs death was their deliverance from its thraldom; who know how constant and how undeserved is the mercy of which they are partakers, how true to Himself God has been in their case? “I am Jehovah; I change not: therefore ye children of men are not destroyed.”

Fuente: Expositors Bible Commentary