1Pe 1:12. Unto whom it was revealed, Many of the things foretold by the ancient prophets, did evidently relate to distant times, and many of them to the coming of Christ, and the numerous conversions of the Jews and Gentiles to his holy religion. St. Peter very properly mentions it, to the honour of Christians, that the ancient prophets, ministered not unto themselves, but unto them: and it was a great confirmation to their faith to compare the prediction and event, and observe their harmony. By using the phrase, Those that have preached the gospel unto you, St. Peter seems to speak of these Christians, not as his own converts, but as converted by others; probably they had been converted by St. Paul and his assistants. St. Peter here plainly alludes to the prophesy, Joe 2:28-29 which he himself declared to be accomplished, Act 2:16; Act 2:47. The apostles evidently laid claim to the Spirit of God as their infallible guide in things which concerned the Christian doctrine; and did actually understand and plant Christianity by the same Spirit which had inspired the ancient prophets: but they never pretended to be infallible and unpeccable in their other conduct; neither was there any occasion that they should be so. Doddridge paraphrases the last clause of the verse thus: “And indeed, the doctrines which they preach, are things of so great excellence and importance, as to be well worthy the regard of angels, as well as men. And accordingly, as the images of the cherubim on the mercy-seat seem to bow down, to look upon the tables of the law, laid up in the ark; so those celestial spirits do, from their heavenly abode, desire to bend down, to contemplate such a glorious display of divine wisdom and goodness.” See Jam 1:25.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 1:12 . ] is linked on by way of explanation to : “ to whom it was revealed ,” i.e. “in that it was revealed to them.” This is to be taken neither as an antithesis to the searching, nor as the result of it, but as an element accompanying and stimulating it; see Wiesinger and Schott in loc .

( ) ] is not causal here (Luther: “for;” so also Luthardt and Hofmann). Opposed to this is the circumstance that if . . . be taken as a parenthesis, and the . . . following be joined with (Hofmann), this sentence is strangely broken up; if, on the other hand, . . . be united with what immediately precedes (Luther), is plainly much too bald. Nor can it be denied that naturally connects itself with , and is joined with . states, then, not the reason, but the contents of what was revealed to the prophets. [74]

, both in the N. T. and in the classics, is frequently a transitive verb joined with the accusative, and that in such a way that the accusative denotes either the result of the , or the thing to which the service is directed (1Pe 4:10 ). Here, where is the accusative dependent on , the latter is the case; for that which is announced to the Christians is not the result of the prophets’ ministrations, but that to which they were directed. That “they did their part in bringing to pass by their ministration the salvation which is now preached” (Wiesinger, and Schott also), is a thought in no way hinted at here, and in which: “ did their part ” is a purely arbitrary addition. The ministration of the prophets consisted not in the bringing to pass of the salvation, but in the proclaiming of that which was revealed to them (Brckner); and this is what is conveyed by .

They exercised this ministration, , etc., “ not for their, rather for your ( our ) benefit,” i.e. in such a way that its application was to you (us), not to themselves.

On after the negation, as distinguished from , cf. Winer, p. 411 [E. T. 621]. [75] The difference in the reading or does not essentially affect the meaning, since by , though the readers of the epistle are indeed addressed in the first instance, all the rest of the Christians are naturally thought of as included. Still, the idea expressed in the or is not without difficulty. Taken strictly, the alone was known to the prophets and along with this likewise, that it was for others, i.e. for those who lived at the time of its fulfilment. But as these others are the Christians, the apostle directly opposes to that is, inserts the definite for the indefinite.

Wiesinger, Schott, Brckner join closely with the which follows: “the same as that which now is proclaimed to you;” this is, however, incorrect. is nowhere in the N. T. construed thus with a relative to which it is antecedent; it applies rather to what has been formerly mentioned; here, therefore, doubtless to that of which the testified beforehand to the prophets, and what they prophesied of the , of which the readers had been made partakers. It is less fitting to limit the reference to the , . . . being joined to it in a somewhat loose way.

It is entirely arbitrary for Hofmann to assert that “Peter does not speak of any prophecies in general, but of the written records in which were contained the prediction of the prophets, who had foretold the extension of grace to the Gentile world;” there is nothing here to lead to the supposition that the apostle makes any reference to written records, and predictions with regard to the heathen.

By means of the following . . . , the apostle insists that what the prophets foretold is that which is now proclaimed to the readers.

emphasizes the present, in which the facts of salvation are proclaimed as having already taken place, as contradistinguished from the time when they were predicted as future.

( ) ] For the construction of the verb , c. acc, cf. Gal 1:9 ; Winer, p. 209 [E. T. 279].

If the reading: . be adopted, the Holy Spirit is conceived of as the power, as it were, encompassing and swaying them; if the other reading, as the moving and impelling cause. Like prophecy (1Pe 1:11 ), the preaching of the gospel proceeds from the illumination and impulse of the Holy Spirit.

] refers to the events of Pentecost; since then the Holy Spirit has His abode and is at work in the church. [76] Though the same Spirit was already in the prophets, 1Pe 1:11 , He had not yet at that time been sent from heaven. Who the individuals were who had preached the gospel to the readers, Peter does not say. No doubt the form of the apostle’s expression does not compel us to think of him as excluded from the .; yet it is very probable that Peter, had he intended to include himself, would somehow have given this to be understood.

] The relative clearly goes back to . It is arbitrary to understand (with Schott) by that which the angels desired to see, “the nature and origin of the moral transformation wrought by the proclamation of the gospel;” or, with Hofmann, to give it this reference, “that Christ has died, and been glorified in such a way that now He can and should be preached to the heathen as having died, and been glorified for them;” it includes not only the and of Christ (Wiesinger), but the whole contents of the message of salvation (Brckner), which, as it is a testimony to the facts of redemption, is also a preaching of the founded on them, which is (1Pe 1:5 ), and which the believers will obtain (1Pe 1:9 ). [77]

must not be taken as an aorist (Irenaeus, c. Haer. iv. 67; Oecumenius: ), for the question is not as to what the angels did at the time of the prophets, but as to what they are now doing. That after which they long is the . On the inf. aor. after , see Winer, p. 310 f. [E. T. 416].

, properly, “to bend to the side so as to examine a thing,” means when joined with not only: “to look towards,” but: “to look into anything,” and that in order to obtain a more accurate knowledge of the object in question. [78] The of the verb indicates that the angels stand outside the work of redemption, inasmuch as it is not for them, but for man (cf. Heb 2:16 ). The addition of this clause brings prominently forward the idea, not that the work of salvation is a mystery, concealed even from the angels, but that that which has been proclaimed to the readers is something so glorious that even the angels had a wish and a longing to see what was its fashion, and what the course of its development (cf. Eph 3:10 ). Nor is it implied in that “the angels cannot attain to a knowledge of the economy of salvation” (Schott). It is more than doubtful whether there be here any reference to Exo 25:20 , as several interpreters assume. Beza: alludit Ap. ad duos illos Cherubim opercula Arcae insistentes, conversis in ipsam arcam oculis. Piscator: videtur respicere ad Cherubim super arcam foederis, tanquam ad typum.

[74] Luthardt interprets: “for there the object was a future one, from which the veil had to he removed by single acts of God; here, it is a present one, which accordingly the messengers simply proclaim, in the power of the now ever present Spirit of God,” how much is imported here! Steinmeyer admits that is not to he taken , but denies at the same time that it states the argumentum ; he assumes an inversion, which is to be resolved thus: ( sc. , namely . . .) , , and then interprets: h. e. quibus manifestata sunt, non in ipsorum commodum, sed quia nobis ea ministrare jussi erant. But is then not still ? And on what ground should an inversion so very harsh be adopted?

[75] Schott’s singular assertion, that “ does not cancel simply, and put in its place, but that adds only something new to the preceding which remains standing ” (in spite of the !), is based on a misconception of what is said by Hartung, Partikellehre , I. 171, to which Schott appeals. “Others than those addressed are not excluded; the latter only are indicated as those for whom the prophecy was intended;” thus Hofmann, too, incorrectly.

[76] Weiss’s assertion ( Die Petrin. Frage , above mentioned, p. 642) that, “if there be here an allusion to the outpouring of the Spirit on the day of Pentecost, Paul could not have belonged to those who had preached the gospel to the readers,” is without foundation, as it is not said here that the belonged to those who received the Holy Spirit at Pentecost, but only that they preached in that Spirit, which was sent from heaven at Pentecost; and this applies to Paul no less than to the other apostles, etc.

[77] The Vulg. translates by in quem ( i.e. in Spiritum sanctum).

[78] Although Hofmann may not be wrong in asserting that is used also to denote a cursory glance at anything (cf. Deu 4:24 , in Pape, s.v. ), yet in connection with it is chiefly employed in cases where a more accurate knowledge is implied; precisely as Pape also interprets , “to stand beside a thing, and to bend down so as to see it more distinctly;” cf. further, Sir 21:23 ( Sir 14:23 ), and in the N. T. besides Jas 1:25 , also Joh 20:11 (Luk 24:12 ; Joh 20:5 ).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2384
THE ANGELS INTERESTED ABOUT THE GOSPEL

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

THE Gospel comes recommended to us by a great variety of most important considerations. It occupied the mind of God from all eternity. From the beginning of the world it has been revealed with gradually increasing light and evidence. When the period arrived for its full promulgation, it was opened by the Lord of life himself, and was spread with incredible effect by a few poor fishermen, whom he chose and qualified to proclaim it. The Holy Ghost also bore testimony to it by miracles unnumbered, that were wrought expressly in confirmation of it. But there is one circumstance, which is rarely adverted to, which yet should exceedingly endear the Gospel to us; namely, that the holy angels are greatly interested in it, and that they are daily studying to comprehend it. This is affirmed by St. Peter in the words before us: for the elucidation of which we shall point out,

I.

The subjects of their inquiry

The two preceding verses inform us, that the salvation of man, and the grace that is brought unto us for the securing of that salvation, are objects of their continual regard. More particularly they inquire into these things,

1.

As foretold by prophets

[Every minute circumstance relative to the Gospel has been foretold by one or other of the prophets; insomuch, that, if we understood perfectly every part of the prophetic writings, we might extract from them as complete an account of the person, work, and offices of Christ, and of the establishment of his kingdom upon earth, as from the New Testament itself. But the prophets did not know the full extent of their own prophecies. They knew that they spake by a divine impulse; but the precise import of what they spake, they knew not. As the wicked Caiaphas, intending to stimulate the Jewish council to put Jesus to death, delivered unwittingly a prophecy that Jesus should die for the whole world [Note: Joh 11:49-52.]; so the pious prophets frequently delivered their sentiments in language, which was dictated by the Holy Ghost for the purpose of proclaiming mysteries which they themselves understood not. Hence they inquired and searched diligently into the meaning of their own prophecies [Note: ver. 10, 11.]. The angels, in like manner, are desirous of investigating these deep subjects. To intimate the concern which they take in these things, there was a very striking emblem of it in the Jewish temple. In the holy of holies was the ark: on that was placed the mercy-seat: and over that were two cherubims overshadowing it with their wings. The ark (in which the tables of the law were kept) was a type of Christ, in whose heart the law was; and by whom it was fulfilled for us; and through whose obedience to it God exercises mercy towards us. This exhibited the substance of the Gospel. Now the cherubims were formed somewhat in an inclined posture, looking down upon the ark [Note: Exo 25:20.]: and this was ordered of God on purpose to denote the interest which angels take in this deep mystery, and the desire which they have to comprehend it: and it is to this very thing that St. Peter alludes in the words of our text [Note: .].]

2.

As executed by Christ

The sufferings of Christ, and the glory that should follow, were fully declared before he became incarnate. The angels therefore were prepared for that stupendous series of events which in the fulness of time began to be accomplished: and, no doubt, they waited for them with devout and earnest expectation. Accordingly, the very instant that they saw him brought into the world, they carried the glad tidings to the shepherds, and informed them of the place of his nativity. From that moment, and especially in the most important scenes of his life, they watched him, not only as anxious spectators, but as agents employed by their Creator to minister to his necessities, or to attest his triumphs. After his temptations in the wilderness, and his conflicts in the garden, they gladly interposed their friendly offices to comfort and support him. Though we are not expressly told that they were present at his crucifixion, we can have no doubt but that they attended on him at that awful period with more than ordinary solicitude. Were they capable of sorrow, methinks, their eyes would on that occasion be as a fountain of tears; and they would beat their breasts with grief and anguish. But with what joy did they roll away the stone from his sepulchre, in order that his re-animated body might arise [Note: Mat 28:2-4.]! How happy were they to satisfy the inquiring females respecting the truth of his resurrection, and the accomplishment of his own predictions! At his ascension, too, they comforted his astonished followers, by announcing to them his intended return in the clouds of heaven at the last day. Shall we say that in these things they were mere servants and messengers, who felt no interest in the events themselves? We know the contrary: for at his birth a whole multitude of the heavenly hosts burst forth into that rapturous hymn, Glory to God in the highest, and on earth peace, good-will towards men!]

3.

As enjoyed by the Church

[It is not in a speculative view merely that they contemplate the great work of redemption: they consider it as the grace that is brought unto us: and in that view their benevolent hearts are most deeply affected with it. Hence, as well as from a sense of duty to their God, arose that affectionate solicitude which they expressed on all the occasions above referred to. Wherever the glad tidings are carried, they hasten, to mark the effects produced by them: and if they behold a sinner impressed by them with humble penitence and contrition, not even the presence of their God, nor all the glory of heaven, will keep them from rejoicing on his account. They acquire, as it were, new joy from every triumph that the Redeemer gains, and from every benefit that man receives. From the moment of a sinners return to God, they watch over him with the tenderest care. They encamp around him, and minister unto him. Little do we think how much we are indebted to their friendly aid; from how many snares they deliver us; in how many conflicts they succour us; and with what transport they bear our triumphant spirits into the world of bliss. As once they waited with impatience to see the prophecies accomplished, and the work of redemption executed in the person of Christ; so do they now wait with ardent desire to see the consummation of the Churchs happiness, and the completion of the Redeemers glory. And at that great and solemn day will whole myriads of them attend, to perform their last kind offices to Gods elect; to assemble them in one collective body; and to unite with them in ascribing everlasting praises to God and to the Lamb. They cannot indeed say, He has loved us and washed us; but they will most heartily join in singing, Worthy is the Lamb that was slain.]

Their solicitude about things that relate to us, however strange it may appear at first sight, will not be thought strange, if we consider,

II.

The reasons of it

If we were unable to assign any reasons for their conduct, we might be well assured that their actions were regulated by wisdom and prudence.
But it is not difficult to account for their anxiety respecting these things: they look into them, not to gratify a vain curiosity, but,

1.

Because of the glory of God displayed in them

[The angels have been blessed with many bright discoveries of the Divine glory, both in the works of creation and of providence. But these have all been eclipsed by the brighter displays of it in the works of redemption. Every thing in the universe bespeaks the wisdom, the power, and the goodness of God: and the punishment inflicted on the fallen angels declares his justice and holiness. But the plan of salvation revealed in the Gospel is represented as being eminently, and beyond all comparison, the wisdom of God, and the power of God. Terrible as the justice of God appears in the miseries of the damned, it appears incomparably more tremendous in the sufferings of the Son of God, which were inflicted on him for our sins, and which were indispensably necessary to satisfy its inexorable demands. But what shall we say of mercy? There was not a single trace of that to be found in the whole universe. The angels, after seeing the judgments executed on the apostate spirits, could have no idea that mercy could be exercised towards the guilty. But in the Gospel it shines forth as with meridian splendour; and all the other perfections of the Deity unite and harmonize with it. Can we wonder then, that when they have a prospect of beholding the light of the knowledge of the glory of God in the face of Jesus Christ, they should look into that glass which reflects it? Can we wonder that they should examine with unwearied attention the prophecies that relate to Christ, the various incidents of his life and death, and the numberless benefits that he confers on all his followers? This alone wore ample reason for all the care and diligence they can possibly exert.]

2.

Because of the benefit accruing to themselves from the contemplation of them

[Wise as those bright intelligences are, we have no doubt but that they are made wiser by their progressive discoveries of the truth of God. The revealing of the Gospel unto man is one way which God has adopted for the further illumination of the heavenly hosts; he makes known his manifold wisdom to the Church, in order that by the Church it may be exhibited before the eyes of angels and archangels [Note: Eph 3:10.]. We have no reason to think that they have any revelations made to them, except through the medium of the Church: and consequently, if they would grow in knowledge, they must search, as it were, the sacred oracles, and draw their water out of our wells of salvation.

But by their contemplation of the Gospel they are made happier too, as well as wiser. For, in what does their happiness consist? Is it not derived principally from the knowledge of God, and their admiration of all his glorious perfections? But it has been before shewn, that their views of the Divine glory are rendered incomparably more clear and full by the representations given of it in the Gospel: consequently, their admiration of God must continually increase; and their delight in him be proportionably enlarged.]

Infer
1.

How unfounded is mens contempt of the Gospel!

[The Gospel ever has been despised by proud self-sufficient men, and ever will be, as long as such men continue upon earth. It will ever appear foolishness to the natural man. It is still loaded with reproach, and stigmatized with opprobrious names; and he must be a stranger indeed in our Jerusalem, who has not known and witnessed this humiliating fact. But what do these scoffers think of themselves? Are they wiser or befter that the angels? Do they imagine the angels so weak as to admire and search into things which are unworthy the notice of a sensible man? Alas! these proud despisers of God and of good men evince to the world, that they themselves are the greatest objects of pity and compassion. We do not, however, say to them as Paul did to the obstinate and obdurate Jews, Behold, ye despisers, and wonder, and perish [Note: Act 13:41.]; but rather, Behold, and wonder, and adore.]

2.

How criminal is their neglect of it!

[Though the angels are in some measure interested in the Gospel, yet their concern with it is not to be compared with ours, They would have been happy, though no Saviour had come into the world; but where should we have been? what would have become of us? Christ took not on him their nature: he shod not his blood for them; it was for us he become a man: for us he died upon the cross. What guilt then do we contract in slighting all his overtures of mercy! Surely the angels will rise up in judgment against us, and condemn us, if we are indifferent to the salvation he has so dearly purchased, and so freely offered.]

3.

How great a blessing is it to be well instructed in it!

[We do not wish to depreciate human knowledge; but we do not hesitate to affirm, that all other knowledge, how deep, extensive, or valuable soever it may be, is no better than dung and dross in comparison of this [Note: Php 3:8.]. All other knowledge shall vanish away; but this shall endure for ever. Angels would account all other things beneath their notice: but they never think they can pay too much attention to this. Know then, that if your eyes are opened to behold aright the groat mystery of redemption, you have the most valuable gift that God himself can bestow. You have that which will bring salvation to your soul. Yon, if yon have but moderately clear views of the Gospel, you are in that respect greater and more highly-favoured than all the prophets; not excepting even John himself, who was more then a prophet, and had the distinguished honour of pointing out to men the Lamb of God that should take away the sin of the world. Whatever then God has bestowed upon yon, value this above all: whatever he has with-held from you, be satisfied with this. Whatever you do, or whatever you neglect, be sure to cultivate this. Resemble the angels in looking into these things; and you shall resemble them in holiness, and be with them in glory.]

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

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.

Ver. 12. Not unto themselves ] In regard of the accomplishment of those oracles that they uttered; and yet to themselves, in regard of their right and interest therein.

They did minister ] None must hold themselves too good to serve the saints.

The angels desire to look into ] To look wishly and intently, as the cherubims of old looked into the mercy seat, Exo 25:18-19 . , Prono capite et propenso cello accurate introspicere.

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

12 .] to whom (taking up again ) it was revealed (how are these words to be taken? Does , 1. correspond to . . ., so as to signify that the revelation was the result of their search, or the answer to it? The difficulty in such a rendering would be, that in one instance only would this be true, viz. that of Daniel, and even in that, not strictly correspondent: whereas it is here predicated of the Prophets generally. Most certainly it cannot be in any sense said of them, that the exact time of the fulfilment of their prophecies was revealed to them. Or does it, 2. signify that just so much was revealed to them, as that their prophecies were not to be fulfilled in their own time, but in ours? This again would be objectionable, seeing, . that there would be nothing corresponding to it in prophetic history, with the sole exception of Daniel, as before: . that it would rather indicate a stop and discouragement of their search, than its legitimate result. Add to this, that the cases in which St. Peter himself, in the Acts, cites the prophecies, shew how he intended this to be taken: e. g. he quotes Joel, Act 2:17 , speaking of the things prophesied by him as to take place : he says of David, ib. Act 2:31 , : and Act 3:24 , he says, . From these examples it would appear, that the here is not said of any result or consequence of their , but of the general revelation made to them: that it is co-ordinate with, not subordinate to . So in substance Wiesinger: the great stream of interpreters being the other way, or not touching the difficulty at all), that (not, ‘ because ,’ as on interpretation (1) above it must be, and as Luther, al. take it: this clause does not contain the reason for the , but the content and purport of the ) not to themselves (dat. commodi) but to you they were ministering (i. e. by announcing, foretelling: see reff.: Orig [2] on Psa 48 , vol. ii. p. 718, : Jos. Antt. vi. 13. 6, of David’s message to Nabal, . . .) the things (in their previous announcement and foreshadowing) which now have been declared (aor., ‘ were declared :’ embracing the N. T. period: but we in English cannot join ‘ were ’ with ‘ now ’) unto you by means of those who preached the gospel to you by (dat. instrumental) the Holy Spirit sent (historic tense again, referring distinctly to the day of Pentecost) from heaven (herein consists the great difference between Prophet and Evangelist: the former was the organ of , the latter preached by the . Still, both are one in design, and in the contents of their testimony: cf. the , and . And both are here mentioned, to set before the readers their exceeding happiness in being the favoured objects of the ministration of salvation by Prophets and Apostles alike. “Ideo prcesserunt eorum vaticinia, quo certior esset fides nobis, qui nunc eadem vobis nuntiamus facta qu prdixerant illi futura.” Erasm. (paraph.)), which things (viz. the things announced to you: the : not, as many, the future glories promised to us: see below) angels (generic, as above: see there) desire to look into ( , see reff., to stoop down and peer into. It enhances further still the excellence of the salvation revealed to us, that angels, for whom it is not designed as for us ( Heb 2:16 ), long to pry into its mysteries. To the principalities and powers in heavenly places is made known, by the Church, the manifold wisdom of God, Eph 3:10 . Hofmann remarks, Schriftb. i. 313, “Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness. Being then witnesses of such conversion to God, they long to penetrate the knowledge of the means by which it is brought about. They themselves are placed outside the scheme of salvation: therefore it is said that they desire to look into the facts of the apostolic preaching”).

[2] Origen, b. 185, d. 254

Fuente: Henry Alford’s Greek Testament

Unto = To.

us. The texts read “you”.

minister. App-190.

reported. Same as “shew” in Act 20:20.

have preached . . . you. Literally evangelized (App-121.) you.

with. App-104.

Holy Ghost. No art. App-101.

sent down. App-174.

from. App-104.

heaven. Singular. See Mat 6:9, Mat 6:10.

which . . . into = into (App-104.) which.

look = stoop down (to look). Greek. parakupto. See Joh 20:5.

Fuente: Companion Bible Notes, Appendices and Graphics

12.] to whom (taking up again ) it was revealed (how are these words to be taken? Does , 1. correspond to …, so as to signify that the revelation was the result of their search, or the answer to it? The difficulty in such a rendering would be, that in one instance only would this be true, viz. that of Daniel, and even in that, not strictly correspondent: whereas it is here predicated of the Prophets generally. Most certainly it cannot be in any sense said of them, that the exact time of the fulfilment of their prophecies was revealed to them. Or does it, 2. signify that just so much was revealed to them, as that their prophecies were not to be fulfilled in their own time, but in ours? This again would be objectionable, seeing, . that there would be nothing corresponding to it in prophetic history, with the sole exception of Daniel, as before: . that it would rather indicate a stop and discouragement of their search, than its legitimate result. Add to this, that the cases in which St. Peter himself, in the Acts, cites the prophecies, shew how he intended this to be taken: e. g. he quotes Joel, Act 2:17, speaking of the things prophesied by him as to take place : he says of David, ib. Act 2:31, : and Act 3:24, he says, . From these examples it would appear, that the here is not said of any result or consequence of their , but of the general revelation made to them: that it is co-ordinate with, not subordinate to . So in substance Wiesinger: the great stream of interpreters being the other way, or not touching the difficulty at all), that (not, because, as on interpretation (1) above it must be, and as Luther, al. take it: this clause does not contain the reason for the , but the content and purport of the ) not to themselves (dat. commodi) but to you they were ministering (i. e. by announcing, foretelling: see reff.: Orig[2] on Psalms 48, vol. ii. p. 718, : Jos. Antt. vi. 13. 6, of Davids message to Nabal, …) the things (in their previous announcement and foreshadowing) which now have been declared (aor., were declared: embracing the N. T. period: but we in English cannot join were with now) unto you by means of those who preached the gospel to you by (dat. instrumental) the Holy Spirit sent (historic tense again, referring distinctly to the day of Pentecost) from heaven (herein consists the great difference between Prophet and Evangelist: the former was the organ of , the latter preached by the . Still, both are one in design, and in the contents of their testimony: cf. the , and . And both are here mentioned, to set before the readers their exceeding happiness in being the favoured objects of the ministration of salvation by Prophets and Apostles alike. Ideo prcesserunt eorum vaticinia, quo certior esset fides nobis, qui nunc eadem vobis nuntiamus facta qu prdixerant illi futura. Erasm. (paraph.)), which things (viz. the things announced to you: the : not, as many, the future glories promised to us: see below) angels (generic, as above: see there) desire to look into (, see reff., to stoop down and peer into. It enhances further still the excellence of the salvation revealed to us, that angels, for whom it is not designed as for us (Heb 2:16), long to pry into its mysteries. To the principalities and powers in heavenly places is made known, by the Church, the manifold wisdom of God, Eph 3:10. Hofmann remarks, Schriftb. i. 313, Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness. Being then witnesses of such conversion to God, they long to penetrate the knowledge of the means by which it is brought about. They themselves are placed outside the scheme of salvation: therefore it is said that they desire to look into the facts of the apostolic preaching).

[2] Origen, b. 185, d. 254

Fuente: The Greek Testament

1Pe 1:12. , to whom) searching.-) that.- , not to themselves) Mat 13:17; Psa 102:19; Dan 12:13.-, to us) The times defined by the seventy weeks of Daniel exactly extend to the time of Christs appearance on earth, and to the faithful then living: this is the force of unto us. And these weeks came to an end during the time of Peter. See Ord. Temp. p. 366 (Edit. ii. 314).-) those things: for prophets is understood with ministered, as is evident from the answering clause, not to themselves. Compare with an accusative, ch. 1Pe 4:10. and have reference to .-, now) The Latin expression is hodie, to-day.-, with or in) The Evangelists were infallible witnesses.- , from heaven) that is, from God.-, desire) It was not so soon revealed to angels; at any rate, not to all. A well-regulated curiosity is a virtue, not only in prophets, 1Pe 1:10, but also in angels.-, angels) The revelation from heaven increases in weight.[9] Prophets, and righteous men, and kings, desired to see and hear the things which Christ spake and did, Matthew 13 : but angels desire to look into the things which the Comforter teaches concerning Christ.-, to look into) It became known to us by hearing, to angels by sight, which is greater: 1Ti 3:16. And yet it affects us more intimately: it is for angels , to take a side-glance at; the force of is to be noticed.

[9] Here reaches its climax, viz. in the fact of its being the object of angels curiosity.-E.

Fuente: Gnomon of the New Testament

it: Isa 53:1, Dan 2:19, Dan 2:22, Dan 2:28, Dan 2:29, Dan 2:47, Dan 10:1, Amo 3:7, Mat 11:25, Mat 11:27, Mat 16:17, Luk 2:26, Rom 1:17, 1Co 2:10, Gal 1:12, Gal 1:16

that not: Dan 9:24, Dan 12:9, Dan 12:13, Heb 11:13, Heb 11:39, Heb 11:40

that have: Mar 16:15, Luk 9:6, Act 8:25, Act 16:10, Rom 1:15, Rom 10:15, Rom 15:19, 1Th 2:9, Heb 4:2

with: Joh 15:26, Joh 16:7-15, Act 2:4, Act 2:33, Act 4:8, Act 4:31, Act 10:44, 2Co 1:22, 2Co 6:6, 1Th 1:5, 1Th 1:6, Heb 2:4

sent: Pro 1:23, Isa 11:2-6, Isa 32:15, Isa 44:3-5, Joe 2:28, Zec 12:10, Joh 15:26, Act 2:17, Act 2:18

which things: Exo 25:20, Dan 8:13, Dan 12:5, Dan 12:6, Luk 15:10, Eph 3:10, Rev 5:11

Reciprocal: Exo 37:9 – to the mercy seatward Num 7:89 – two cherubims 2Sa 6:2 – dwelleth 1Ki 6:23 – two cherubims Psa 89:5 – heavens Psa 97:7 – worship Psa 110:2 – the rod Zec 4:6 – Not Zec 7:12 – sent Mat 10:20 – but Mat 13:35 – I will utter Mat 28:2 – for Mar 13:11 – but Luk 1:70 – which Luk 2:13 – a multitude Luk 9:31 – spake Luk 19:38 – glory Joh 4:38 – other Joh 8:54 – it is Joh 10:3 – the porter Joh 14:26 – Holy Ghost Act 2:31 – seeing Act 5:32 – and so Act 8:35 – preached Act 15:28 – it Act 21:11 – Thus Act 26:6 – the promise Rom 15:16 – ministering 1Co 2:4 – but 1Co 2:9 – eye 1Co 2:13 – but 2Co 1:20 – unto 2Co 4:6 – in the Gal 3:2 – Received Gal 3:17 – the covenant Gal 3:23 – the faith Eph 2:7 – show Col 3:16 – the word 1Th 4:8 – who 1Ti 1:11 – glorious 1Ti 3:16 – seen Heb 1:14 – sent Heb 2:10 – it Heb 9:5 – over Heb 9:9 – the time Heb 10:15 – General 1Pe 1:25 – this 1Pe 3:19 – By which 1Pe 5:1 – and a Rev 22:6 – the holy

Fuente: The Treasury of Scripture Knowledge

LIGHT FROM DARKNESS

Unto whom it was revealed, that not unto themselves, but unto us they did minister.

1Pe 1:12

Those holy men of old, who spake as moved by the Holy Ghost, were sometimes in darkness as to the things they uttered. They understood them only in part, even when they spoke most freely of the grace that should come. So these inspired men walked in the darknesswith angels desiring, but not seeing, the glorious things of the kingdom yet to come. They were as yet in the wilderness, testifying of a heavenly Canaan into which they entered not. Through this darkness a light shone in upon them; it was revealed to them that not to themselves did they minister, or to the people of their own time, but to those who should come after themto us!

I. The subject of this revelation.It was thisthat their ministry was not for themselves. Whatever gifts they had, whatever offices they heldfunctions discharged, faculties enjoyedthey must bear them all meekly, not for themselves, but for otherslike that Son of man of Whom they prophesied, and Whose advent they darkly saw. The eternal law of the one kingdom in all its manifestations comes out clearly here. All the offices and estates of royalty are not for the king, but for his subjects; and the priests functions are to mediate, to intercede, to help.

II. No man liveth to himself.Where it comes to a good man as a revelation, that not for himself, or for this time or age merely, is he living, but also for generations yet unborn, what a dignity it gives to life, what a sacred unity to the human family!how it reconciles us to lifes brevity and seeming failures, linking us on to the past as well as the future, and leading us to the music of the grand old pathetic psalm, Lord, Thou hast been our dwelling-place in all generations. Not to Himself did our Saviour Christ minister in those brief years of life on the earth, but for us, for all humanity, down to the last age of the world; not for themselves, but for us, apostles, prophets, martyrs lived and died. Verily, one soweth, and another reapeththe seed-time theirs, the harvest ours, and so all down the generationsthey all have ministered to us. The debt we owe we can never pay to them, but let us transmit to the future the spirit they transmitted to us, and in the very light of life let it come to us as a revelation that not to ourselves do we minister, but have our share, and place, and work in that one increasing purpose that through the ages runs.

III. The method of the revelation.

(a) It came to them, these holy men, by searching. Searching what, and what manner of time? etc. Revelations in nature, providence, and grace often thus come. Seek, and ye shall find.

(b) It came to them through sympathy. Sympathy with Godwith menwith the future as well as the present. How can an unsympathetic nature be inspired!or have made to it a revelation of unselfishness? They are holy men whom the Holy Ghost moves (Caiaphas and Balaam exceptions). The pure-hearted see God, and reveal Him to others.

(c) By prayer, as in the case of Daniel. While I was speaking in prayer, the man Gabriel came, and he instructed me.

(d) Chiefly by the Spirit of Christ that was in them. And this comprehends all.

Illustration

Sometimes in worldly things this thought of living for a future generation comes with startling effect upon a worldly man, even when heaping up riches he knows, or is tolerably sure, who will gather them. What am I toiling and moiling for? I shall soon be dead and gone, and these houses, lands, estates, debentures, shares, what not, will be for others! Even in this there may be some far-off touch of the Divine; for such men sometimes live in this respect unselfish livesnot for them the enjoyment of those soft luxuries they are gathering about them, not for them the rest and the easebut for their children and childrens children. Not to themselves they ministerand so far we say there may be some soul of good even in this; only let us all remember that the best heritage we can ever leave to our children is that of a wise, pious, charitable example. My wife and I, said one, have, by the good hand of our God upon us, been able from first to last to contribute to the cause of missions no less than 30,000and yet I have children unprovided for! No, not unprovided forthere was the provision of that life-pattern left for them to follow!

Fuente: Church Pulpit Commentary

1Pe 1:12. The only “inside information” that was offered those ancient servants of God, was that their ministry of prophecy was not for their sake, but was for those to come into the service of the Lord in the next age or Christian Dispensation. Those truths are now delivered to us by the preachers of the Gospel (the apostles) in fuller detail. They are enabled to do so by the Holy Ghost (or Spirit) that was sent down from heaven. The angels desire to look into. (See Exo 25:20; Eph 3:10.)

Fuente: Combined Bible Commentary

1Pe 1:12. To whom it was revealed, that not unto themselves, but (rather) unto you they were ministering those things. The better accredited reading here is unto you (not unto us). Peter, therefore, still looks specially to the interest which Gentile Christians, like those here addressed, had in the ministry referred to. He says nothing, however, to imply either that the prophets themselves had no personal interest in their communications, or that these communications did not bear upon their own times. He speaks simply of certain things in these communications, which the prophets understood to be for other times, and of the ministry which they discharged in relation to those things as a ministry in which they recognised others than themselves to have the main interest. The ministry in view is expressed by a term applicable to any kind of service, official or non-official. It is the word used by Paul when he speaks of the Corinthians as manifestly declared to be the Epistle of Christ ministered by us (2Co 3:3). Here it refers evidently to the service of announcing to others what the Spirit had conveyed to their own minds. The entire sentence is connected closely with the preceding by the simple relative. The question, therefore, is: What is the relation thus intended between the searching of 1Pe 1:10-11, and the revelation spoken of now? Many interpreters regard the latter as the result or reward of the former. And this is put in two different ways, either that the prophets searched, and therefore revelations were given them, because they were ministering for others; or, that they searched, and their search was answered by its being revealed to them that they were ministering for others. But to make their receipt of revelations (whether in the wide sense of revelations generally, or in the narrower sense of the revelation of the one fact that in some things they were speaking to a later age) dependent so far upon their own previous diligence in inquiry, is strangely out of harmony with the initiating and impelling activity ascribed here, and again in 2Pe 1:21, to the Spirit. The connection, therefore, is to be taken either thus: they searched, and to them, too, it was revealed; or (with Huther, etc.), they searched inasmuch as it was revealed to them. The revelation in view occasioned and incited their inquiry. It was discovered to them that in regard to certain things which the Spirit communicated they were dealing with things meant for others, and this fact (pointing, as it did, to the mystery of a place for the Gentile world sooner or later in Israels grace) stimulated their inquiry. How this fact was discovered, or revealed, to them, whether by a special intimation of the Spirit, or simply by the unmistakeable import of the communication itself regarding the future grace, is left unexplained.

which (things) were now reported to you by means of those who made the glad tidings (the Gospel) known to you. The relation of the which here to the previous those things is not exactly the close relation between relative and antecedent, but rather that between two distinct statements of which the latter is an extension of the former. The things referred to, therefore, are not merely the sufferings and glories of Christ, but also the grace destined for you, all those things, in short, already said to have been prophesied and searched by the prophets. The things which thus were the subject of prophetic interest and inquiry, are now referred to as having also formed the burden of the preaching of those who carried the Gospel into those Gentile territories, Pontus, Galatia, etc. Peter gives us no hint as to who these were. The form of the statement, however, rather implies that he did not rank himself among them. But if the men themselves are left unnamed, the power that made them what they were as preachers is noted. These preachers evangelized them by the Holy Ghost sent from heaven. The better reading here is not in, but by the Holy Ghost, the Spirit being represented simply as the instrument in whose might they effected what they did. As the prophets had their revelations only by the action of the Spirit, the preachers of the Gospel had their power to preach only by the Holy Ghost. But while the Spirit who gifted the prophets is described as the Spirit of Christ in them, the Spirit who gifted the preachers is described as the Holy Ghost sent from heavena designation pointing to the Pentecostal descent of the Spirit, and, therefore, to the superior privilege of the preachers. So the statement regarding the prophets ends, as it began, with facts enforcing the magnitude of the salvation or grace of which the readers had been made heirs. The verbs are given in the simple historical past, were reported (in spite of the now), preached (not have preached), sent, as Peter carries his readers back from their present standing in grace to the definite acts and events which prepared that standing for them once for all.It is necessary to add that while the generally-accepted construction of this verse has been followed, it leaves something to be desired. Another method of relating the several clauses, which has to a certain extent the sanction of Luthers name, has been worked out by Hofmann, and accepted by some others. According to this, the verse would run thus, with a parenthesis in the heart of it: To whom were revealed those things (for they ministered not for themselves, but rather for others), which were now reported unto you, etc. This establishes an apt contrast between the inward revelation in the one case and the public reporting in the other. It gets rid of the awkwardness of making the mere fact that the prophets ministered certain things for others than themselves the subject of a revelation, and has other recommendations to balance the disadvantage of introducing a parenthesis immediately after the leading verb.The grandeur of this salvation or grace is illustrated by one thing else which, as being itself so peculiar, gets a peculiar place and expression here

which things angels desire to look into. By the which things we are to understand neither the whole contents of the message of salvation (so Huther, Brckner), nor the mystery of the spiritual change effected by the gospel (Schott), but simply the things already dealt with in the section. Those things, the grace ordained for the Gentiles, and the sufferings and glories of Christ in relation thereto, which were prophesied of and searched by prophets, and reported in these last days by Christs preachers, were also an object of interest to the angelic world. The intensity of this interest is expressed by the strong term desire, or longthe word used by Christ Himself in view of His hastening passion, With desire I have desired to eat this passover with you before I suffer (Luk 22:15). Its continuance is indicated by the present tense. Its nature is described by the graphic term which is poorly represented by the look into of the A. V., and is difficult in any case adequately to render. Though perhaps sometimes used of a passing glance at an object, it has usually the idea of intent study, and a study which involves a stooping, bending posture on the part of the student. It is applied to the man who looketh into the perfect law of liberty (Jas 1:25) as if he were putting himself into the posture of one who gazes into a mirror. It is also applied by Luke (Luk 24:12) to Peter himself stooping down when he peered into the tomb (which passage, however, is somewhat doubtfully accredited); and, again, by John (Joh 20:5; Joh 20:11) both to Peter and to Mary as they stooped down and looked into the sepulchre. It is more than doubtful whether Peter had in view here either the two angels whom Mary Magdalene saw in the Lords tomb, as Canon Cook supposes, or the cherubim overshadowing the ark, as Grotius, Beza, and others imagine. But as the term expresses a change of position in order to view something, it may point at once to the straining interest with which the angelic world as such (the noun is without the article, and denotes angels generally) contemplates the salvation of which even outcast Gentiles are participants, and the fact that, as they stand outside that salvation, their interest in it is that of spectators who recognise the glory and ponder the mystery of the grace which effects a change of which they have themselves no personal knowledgethe change from sin to holiness (cf. also Heb 2:16; Eph 3:10).

Fuente: A Popular Commentary on the New Testament

OBLIGATIONS OF HOPE UPWARD

Wherefore at the beginning of this lesson shows that as the result of what has gone before something is expected. They who have been begotten again to this living hope have obligations arising from it.

The first is Hope (1Pe 1:13-16).

The difference between hope in 1Pe 1:13 and that in 1Pe 1:3 is, that there it represented the believers standing or position before God in Christ, and here his experience and exhibition of it. Having been begotten again unto a living Hope, he is now to hope for it with all sobriety and concentration of mind. As he does so hope it will affect his character and conduct (1Pe 1:14), for no longer will his daily life be run in the mould of his former desires in sin, but will be holy as God is holy (1Pe 1:15-16).

The second is Fear (1Pe 1:17-21)

Godly fear, of course, not the fear of a criminal before a judge, but that of an obedient child in the presence of a loving father. Two motives are given for it, one, the thought of judgment (1Pe 1:17); the other, the cost of our redemption (1Pe 1:18-19). The judgment is not to determine the question of salvation, which is settled for believers as soon as they accept Christ, but to determine their fidelity as disciples and the place of reward awaiting them in glory.

The third is Love (1Pe 1:22 to 1Pe 2:3).

Believers have purified their souls, not in an absolute experimental sense, but in the judicial sense that they now have a right standing before God. This they did in obeying the truth of the Gospel, which they were enabled to obey through the Spirit; in other words, by the aid of the Holy Spirit. Being in this position they are able to love one another, and being able to do it imposes the obligation to do it (1Pe 1:22). The thought is extended in the next verse which reveals that believers are brethren in that they have all been born again by the one seed, which is the incorruptible Word of God. The love they are to exercise toward one another is defined in the opening verses of chapter 3, and in order to obtain the strength to exercise it they are to draw on the Word of God. That which instrumentally brought them into life will sustain them in it continually (1Pe 2:2-3).

The fourth is Praise (1Pe 2:4-10).

The Lord Jesus Christ referred to in 1Pe 1:3, is a Living Stone, Whose life has been communicated to believers, making them living stones (1Pe 2:5). They thus form a spiritual temple, and, abruptly changing the figure, they are the priesthood in the temple. As such they have spiritual sacrifices to offer (1Pe 2:5), the chief of which is to show forth the praises of Him Who redeemed them (1Pe 2:9-10).

These four obligations of The Living Hope are referred to as the upward ones in the sense that, with one exception, they are due to God directly. The exception is that of Love which is due to God indeed, but exercised indirectly through the brethren. The obligations following in the epistle are for the most part outward toward the world, and inward toward one another as fellow-believers, fellow-members of the family of God or of the Body of Christ.

QUESTIONS

1. What is the significance of Wherefore?

2. Name the four obligations in this lesson.

3. Why are they called upward?

4. What is the difference between hope in verse 5 and in verse 13?

5. What are the two motives for godly fear?

6. Expound in your own words 1Pe 1:22 to 1Pe 2:3.

7. Do the same with 1Pe 2:4-10.

Fuente: James Gray’s Concise Bible Commentary

1Pe 1:12. Unto whom So searching; it was revealed, that not unto themselves, but unto us Not so much for their own benefit as for ours, to whose time the accomplishment of their prophecies was reserved; they did minister the things which are now reported unto you Performed the office of foretelling the things, the accomplishment whereof has been declared unto you. In other words, that they did not so much by their predictions serve themselves or that generation, as they have served us, who now enjoy what they only saw afar off. With the Holy Ghost sent down from heaven Confirmed by the inward powerful testimony of the Holy Ghost, as well as the mighty effusion of his miraculous gifts. Which things the angels desire to look into To obtain a more perfect insight into, and knowledge of, as being matters of their admiration and delight, because in them the manifold wisdom of God is displayed, and by them the salvation of men is procured and effected, which they rejoice in. The expression, the angels desire to look into, is literally, to stoop down to. But stooping being the action of one who desires to look narrowly into a thing, it properly means to look attentively. The omission of the article before , angels, renders the meaning more grand. Not any particular species of angels, but all the different orders of them, desire to look into the things foretold by the prophets, and preached by the apostles. See Eph 3:10. This earnest desire of the angels to contemplate the sufferings of Christ, was emblematically signified by the cherubim placed in the inward tabernacle, with their faces turned down toward the mercy-seat, Exo 25:20. To that emblem there is a plain allusion in the word here, to stoop. The apostles meaning is, 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! Macknight.

Here is a beautiful gradation: prophets, righteous men, kings, desired to hear and see the things which Christ did and taught, Mat 13:17; but what the Holy Ghost taught concerning Christ, the very angels long to understand.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 12

That not unto themselves, but unto us they did minister, &c.; that is, when they desired to know, as is stated in 1 Peter 1:11, at what time the events which they predicted were to be fulfilled, it was revealed to them that the promised blessings were not to be bestowed upon them, but upon a future and distant generation. To minister things is to perform any service relating to them; as the prophets, by their predictions, did in respect to the great plan of salvation.–Desire to look into; take pleasure in looking into.

Fuente: Abbott’s Illustrated New Testament

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 {f} sent down from heaven; which things the angels desire to look into.

(f) He alludes to the prophecy of Joel, which was exhibited upon the day of Pentecost, in the Apostles, as it were in the first fruits of the Holy Spirit, which this same prophecy Peter declares; Act 2:6

Fuente: Geneva Bible Notes

The prophets did understand, however, that God would not fulfill all of their inspired revelations in their own days but in the future. God had fulfilled the prophecies about Messiah’s sufferings in Peter’s day, but He had not fulfilled the prophecies of Messiah’s glorification yet. Even the angels are waiting to see how and exactly when God will fulfill them (cf. Heb 1:5 to Heb 2:18).

The Holy Spirit has a ministry of illumination as well as inspiration. He enables others to understand God’s revelation as preachers explain it and, of course, as they hear it in other ways.

Peter’s point in 1Pe 1:10-12 seems to be that his readers could rejoice in their sufferings even though they could not see exactly how or when their present trials would end. The readers should find encouragement by looking at the prophets’ limited understanding of their own prophecies dealing with the suffering and glorification of Messiah. God would bring their own experiences to a glorious completion just as He would Messiah’s, though in both cases the details of fulfillment were not yet clear.

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