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Selected Verse: 1 Peter 1:12 - King James

Verse	Translation	Text
1Pe 1:12	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Not only was the future revealed to them, but this also, that these revelations of the future were given them not for themselves, but for our good in Gospel times. This, so far from disheartening, only quickened them in unselfishly testifying in the Spirit for the partial good of their own generation (only of believers), and for the full benefit of posterity. Contrast in Gospel times, Rev 22:10. Not that their prophecies were unattended with spiritual instruction as to the Redeemer to their own generation, but the full light was not to be given till Messiah should come; it was well that they should have this "revealed" to them, lest they should be disheartened in not clearly discovering with all their inquiry and search the full particulars of the coming "salvation." To Daniel (Dan 9:25-26) the "time" was revealed. Our immense privileges are thus brought forth by contrast with theirs, notwithstanding that they had the great honor of Christ's Spirit speaking in them; and this, as an incentive to still greater earnestness on our part than even they manifested (Pe1 1:13, &c.). us--The oldest manuscripts read "you," as in Pe1 1:10. This verse implies that we, Christians, may understand the prophecies by the Spirit's aid in their most important part, namely, so far as they have been already fulfilled. with the Holy Ghost sent down--on Pentecost. The oldest manuscripts omit Greek preposition en, that is, "in"; then translate, "by." The Evangelists speaking by the Holy Spirit were infallible witnesses. "The Spirit of Christ" was in the prophets also (Pe1 1:11), but not manifestly, as in the case of the Christian Church and its first preachers, "SENT down from heaven." How favored are we in being ministered to, as to "salvation," by prophets and apostles alike, the latter now announcing the same things as actually fulfilled which the former foretold. which things--"the things now reported unto you" by the evangelistic preachers "Christ's sufferings and the glory that should follow" (Pe1 1:11-12). angels--still higher than "the prophets" (Pe1 1:10). Angels do not any more than ourselves possess an INTUITIVE knowledge of redemption. "To look into" in Greek is literally, "to bend over so as to look deeply into and see to the bottom of a thing." See on Jam 1:25, on same word. As the cherubim stood bending over the mercy seat, the emblem of redemption, in the holiest place, so the angels intently gaze upon and desire to fathom the depths of "the great mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of angels" (Ti1 3:16). Their "ministry to the heirs of salvation" naturally disposes them to wish to penetrate this mystery as reflecting such glory on the love, justice, wisdom, and power of their and our God and Lord. They can know it only through its manifestation in the Church, as they personally have not the direct share in it that we have. "Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness: witnessing such conversion in the Church, they long to penetrate the knowledge of the means whereby it is brought about" [HOFMAN in ALFORD].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Not only was the future revealed to them, but this also, that these revelations of the future were given them not for themselves, but for our good in Gospel times. This, so far from disheartening, only quickened them in unselfishly testifying in the Spirit for the partial good of their own generation (only of believers), and for the full benefit of posterity. Contrast in Gospel times, Rev 22:10. Not that their prophecies were unattended with spiritual instruction as to the Redeemer to their own generation, but the full light was not to be given till Messiah should come; it was well that they should have this "revealed" to them, lest they should be disheartened in not clearly discovering with all their inquiry and search the full particulars of the coming "salvation." To Daniel (Dan 9:25-26) the "time" was revealed. Our immense privileges are thus brought forth by contrast with theirs, notwithstanding that they had the great honor of Christ's Spirit speaking in them; and this, as an incentive to still greater earnestness on our part than even they manifested (Pe1 1:13, &c.).

us--The oldest manuscripts read "you," as in Pe1 1:10. This verse implies that we, Christians, may understand the prophecies by the Spirit's aid in their most important part, namely, so far as they have been already fulfilled.

with the Holy Ghost sent down--on Pentecost. The oldest manuscripts omit Greek preposition en, that is, "in"; then translate, "by." The Evangelists speaking by the Holy Spirit were infallible witnesses. "The Spirit of Christ" was in the prophets also (Pe1 1:11), but not manifestly, as in the case of the Christian Church and its first preachers, "SENT down from heaven." How favored are we in being ministered to, as to "salvation," by prophets and apostles alike, the latter now announcing the same things as actually fulfilled which the former foretold.

which things--"the things now reported unto you" by the evangelistic preachers "Christ's sufferings and the glory that should follow" (Pe1 1:11-12).

angels--still higher than "the prophets" (Pe1 1:10). Angels do not any more than ourselves possess an INTUITIVE knowledge of redemption. "To look into" in Greek is literally, "to bend over so as to look deeply into and see to the bottom of a thing." See on Jam 1:25, on same word. As the cherubim stood bending over the mercy seat, the emblem of redemption, in the holiest place, so the angels intently gaze upon and desire to fathom the depths of "the great mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of angels" (Ti1 3:16). Their "ministry to the heirs of salvation" naturally disposes them to wish to penetrate this mystery as reflecting such glory on the love, justice, wisdom, and power of their and our God and Lord. They can know it only through its manifestation in the Church, as they personally have not the direct share in it that we have. "Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness: witnessing such conversion in the Church, they long to penetrate the knowledge of the means whereby it is brought about" [HOFMAN in ALFORD].

Notes on the Bible, by Albert Barnes, [1834]
Unto whom it was revealed - They were not permitted to know fully the import of the predictions which they were made the instruments of communicating to mankind, but they understood that they were intended for the benefit of future ages. That not unto themselves - We are not to suppose that they derived no benefit from their own predictions; for, as far as they understood the truth, it was as much adapted to sanctify and comfort them as it is us now: but the meaning is, that their messages had reference mainly to future times, and that the full benefit of them would be experienced only in distant ages. Compare Heb 11:39-40. Unto us they did minister the things, which are now reported unto you - Not unto us by name, but their ministrations had reference to the times of the Messiah; and those to whom Peter wrote, in common with all Christians, were those who were to enjoy the fruits of the communications which they made. The word reported means announced, or made known. By them that have preached the gospel unto you - The apostles, who have made known unto you, in their true sense, the things which the prophets predicted, the import of which they themselves were so desirous of understanding. With the Holy Ghost sent down from heaven - Accompanied by the influences of the Holy Spirit bearing those truths to the heart, and confirming them to the soul. It was the same Spirit which inspired the prophets which conveyed those truths to the souls of the early Christians, and which discloses them to true believers in every age. Compare Joh 16:13-14; Act 2:4; Act 10:44-45. The object of Peter by thus referring to the prophets, and to the interest which they took in the things which those to whom he wrote now enjoyed, seems to have been, to impress on them a deep sense of the value of the gospel, and of the great privileges which they enjoyed. They were reaping the benefit of all the labors of the prophets. They were permitted to see truth clearly, which the prophets themselves saw only obscurely. They were, in many respects, more favored than even those holy men had been. It was for them that the prophets had spoken the word of the Lord: for them and their salvation that a long line of the most holy men that the world ever saw, had lived, and toiled, and suffered; and while they themselves had not been allowed to understand the fall import of their own predictions, the most humble believer was permitted to see what the most distinguished prophet never saw. See Mat 13:17. Which things the angels desire to look into - The object of this reference to the angels is the same as that to the prophets. It is to impress on Christians a sense of the value of that gospel which they had received, and to show them the greatness of their privileges in being made partakers of it. It had excited the deepest interest among the most holy men on earth, and even among the inhabitants of the skies. They were enjoying the full revelation of what even the angels had desired more fully to understand, and to comprehend which they had employed their great powers of investigation. The things which are here referred to, εἰς ἅ eis ha - unto which) are those which the prophets were so desirous to understand - the great truths respecting the sufferings of Christ, the glory which would follow, and the nature and effects of the gospel. In all the events pertaining to the redemption of a world they felt a deep interest. The word which is rendered "to look," (παρακύψσαι parakupsai,) is rendered "stooping down," and "stooped down," in Luk 24:12; Joh 20:5, Joh 20:11; looketh, in Jam 1:25; and look, in the place before us. It does not elsewhere occur in the New Testament. It properly means, to stoop down near by anything; to bend forward near, in order to look at anything more closely - Robinson, Lexicon. It would denote that state where one, who was before at so great a distance that he could not clearly see an object, should draw nearer, stooping down in order that he might observe it more distinctly. It is possible, as Grotius supposes, that there may be an allusion here to the posture of the cherubim over the mercy-seat, represented as looking down with an intense gaze, as if to behold what was in the ark. But it is not necessary to suppose that this is the allusion, nor is it absolutely certain that that was the posture of the cherubim. See the notes at Heb 9:5. All that is necessarily implied in the language is, that the angels had an intense desire to look into these things; that they contemplated them with interest and fixed attention, like one who comes near to an object, and looks narrowly upon it. In illustration of this sentiment, we may make the following suggestions: I. The angels, doubtless, desire to look into all the manifestations of the character of God, wherever those manifestations are made: (1) It is not unreasonable to suppose that, to a great degree, they acquire the knowledge of God as all other creatures do. They are not omniscient, and cannot be supposed to comprehend at a glance all his doings. (2) they doubtless employ their faculties, substantially as we do, in the investigation of truth; that is, from things known they seek to learn those that are even unknown. (3) it is not unreasonable to suppose that there are many things in relation to the divine character and plans, which they do not yet understand. They know, undoubtedly, much more than we do; but there are plans and purposes of God which are yet made known to none of his creatures. No one can doubt that these plans and purposes must be the object of the attentive study of all holy created minds. (4) they doubtless feel a great interest in the welfare of other beings - of their fellow-creatures, wherever they are. There is in the universe one great brotherhood, embracing all the creatures of God. (5) they cannot but feel a deep interest in man - a fallen creature, tempted, suffering, dying, and exposed to eternal death. This they have shown in every period of the world's history. See the notes at Heb 1:14. II. It is probable, that in each one of the worlds which God has made, there is some unique manifestation of his glory and character; something which is not to be found at all in any other world, or, if found, not in so great perfection; and that the angels would feel a deep interest in all these manifestations, and would desire to look into them: (1) This is probable from the nature of the case, and from the variety which we see in the form, size, movements, and glory of the heavenly orbs. There is no reason to suppose, that on any one of those worlds all the glory of the divine character would be manifest, which he intends to, make known to the universe. (2) this is probable from what we can now see of the worlds which he has made. We know as yet comparatively little of the heavenly bodies, and of the manifestations of the Deity there; and yet, as far as we can see, there must be far more striking exhibitions of the power, and wisdom, and glory of God, in many or most of those worlds that roll above us, than there are on our earth. On the body of the sun - on the planets Jupiter and Saturn, so vast in comparison with the earth - there must be far more impressive exhibitions of the glory of the Creator, than there is on our little planet. Saturn, for example, is 82,000 miles in diameter, 1,100 times as large as our earth; it moves at the rate of 22,000 miles an hour; it is encircled by two magnificent rings, 5,000 miles apart, the innermost of which is 21,000 miles from the body of the planet, and 22,000 miles in breadth, forming a vast illuminated arch over the planet above the brightness of our moon, and giving a most beautiful appearance to the heavens there. It is also, doubtless, true of all the worlds which God has made, that in each one of them there may be some unique manifestation of the glory of the Deity. (3) the universe, therefore, seems suited to give eternal employment to mind in contemplating it; and, in the worlds which God has made, there is enough to employ the study of his creatures forever. On our own world, the most diligent and pious student of the works of God might spend many thousand years, and then leave much, very much, which he did not comprehend; and it may yet be the eternal employment of holy minds to range from world to world, and in each new world to find much to study and to admire; much that shall proclaim the wisdom, power, love, and goodness of God, which had not elsewhere been seen. (4) our world, therefore, though small, a mere speck in creation, may have something to manifest the glory of the Creator which may not exist in any other. It cannot be its magnitude; for, in that respect, it is among the smallest which God has made. It may not be the height and the majesty of our mountains, or the length and beauty of our rivers, or the fragrance of our flowers, or the clearness of our sky; for, in these respects, there may be much more to admire in other worlds: it is the exhibition of the character of God in the work of redemption; the illustration of the way in which a sinner may be forgiven; the manifestation of the Deity as incarnate, assuming permanently a union with one of his own creatures. This, so far as we know, is seen in no other part of the universe; "and this is honor enough for one world." To see this, the angels may be attracted down to earth. When they come, they come not to contemplate our works of art, our painting and our sculpture, or to read our hooks of science or poetry: they come to gather around the cross, to minister to the Saviour, to attend on his steps while living, and to watch over his body when dead; to witness his resurrection and ascension, and to bless, with their offices of kindness, those whom he died to redeem, Heb 1:4. III. What, then, is there in our world which we may suppose would attract their attention? What is there which they would not see in other worlds? I answer, that the manifestation of the divine character in the plan of redemption, is that which would especially attract their attention here, and lead them from heaven down to earth: (1) The mystery of the incarnation of the Son of God would be to them an object of the deepest interest. This, so far as we know, or have reason to suppose, has occurred nowhere else. There is no evidence that in any other world God has taken upon himself the form of one of his own creatures dwelling there, and stooped to live and act like one of them; to mingle with them; to share their feelings; and to submit to toil, and want, and sacrifice, for their welfare. (2) the fact that the guilty could be pardoned would attract their attention, for: (a) it is elsewhere unknown, no inhabitant of heaven having the need of pardon, and no offer of pardon having been made to a rebel angel. (b) There are great and difficult questions about the whole subject of forgiveness, which an angel could easily see, but which he could not so easily solve. How could it be done consistently with the justice and truth of God? How could he forgive, and yet maintain the honor of his own law, and the stability of his own throne? There is no more difficult subject in a human administration than that of pardon; and there is none which so much perplexes those who are entrusted with executive power. (3) the way in which pardon has been shown to the guilty here would excite their deep attention. It has been in a manner entirely consistent with justice and truth; showing, through the great sacrifice made on the cross, that the attributes of justice and mercy may both be exercised: that, while God may pardon to any extent, he does it in no instance at the expense of justice and truth. This blending of the attributes of the Almighty in beautiful harmony; this manifesting of mercy to the guilty and the lost; this raising up a fallen and rebellious race to the favor and friendship of God; and this opening before a dying creature the hope of immortality, was what could be seen by the angels nowhere else: and hence, it is no wonder that they hasten with such interest to our world, to learn the mysteries of redeeming love. Every step in the process of recovering a sinner must be new to them, for it is unseen elsewhere; and the whole work, the atonement, the pardon and renovation of the sinner, the conflict of the child of God with his spiritual foes, the supports of religion in the time of sickness and temptation, the bed of death, the sleep in the tomb, the separate flight of the soul to its final abode, the resurrection of the body, and the solemn scenes of the judgment, all must open new fields of thought to an angelic mind, and attract the heavenly inhabitants to our world, to learn here what they cannot learn in their own abodes, however otherwise bright, where sin, and suffering, and death, and redemption are unknown. In view of these truths we may add: (1) The work of redemption is worthy of the study of the profoundest minds. Higher talent than any earthly talent has been employed in studying it; for, to the most exalted intellects of heaven, it has been a theme of the deepest interest. No mind on earth is too exalted to be engaged in this study; no intellect here is so profound that it would not find in this study a range of inquiry worthy of itself. (2) this is a study that is especially appropriate to man. The angels have no other interest in it than that which arises from a desire to know God, and from a benevolent regard for the welfare of others; we have a personal interest in it of the highest kind. It pertains primarily to us. The plan was formed for us. Our eternal all depends upon it. The angels would be safe and happy it they did not fully understand it; if we do not understand it, we are lost forever. It has claims to their attention as a wonderful exhibition of the character and purposes of God, and as they are interested in the welfare of others; it claims our attention because our eternal welfare depends on our accepting the offer of mercy made through a Saviour's blood. (3) how amazing, then, how wonderful, is the indifference of man to this great and glorious work! How wonderful, that neither as a matter of speculation, nor of personal concern, he can be induced "to look into these things!" How wonderful that all other subjects engross his attention, and excite inquiry; but that for this he feels no concern, and that here he finds nothing to interest him! It is not unreasonable to suppose, that amidst all the other topics of wonder in this plan as seen by angels, this is not the least - that man by nature takes no interest in it; that in so stupendous a work, performed in his own world, he feels no concern; that he is unmoved when he is told that even God became incarnate, and appeared on the earth where he himself dwells; and that, busy and interested as he is in other things, often of a most trifling nature, he has no concern for that on which is suspended his own eternal happiness. If heaven was held in mute astonishment when the Son of God left the courts of glory to be poor, to be persecuted, to bleed, and to die, not less must be the astonishment than when, from those lofty heights, the angelic hosts look down upon a race unconcerned amidst wonders such as those of the incarnation and the atonement!

Notes on the Bible, by Albert Barnes, [1834]

Unto whom it was revealed - They were not permitted to know fully the import of the predictions which they were made the instruments of communicating to mankind, but they understood that they were intended for the benefit of future ages.

That not unto themselves - We are not to suppose that they derived no benefit from their own predictions; for, as far as they understood the truth, it was as much adapted to sanctify and comfort them as it is us now: but the meaning is, that their messages had reference mainly to future times, and that the full benefit of them would be experienced only in distant ages. Compare Heb 11:39-40.

Unto us they did minister the things, which are now reported unto you - Not unto us by name, but their ministrations had reference to the times of the Messiah; and those to whom Peter wrote, in common with all Christians, were those who were to enjoy the fruits of the communications which they made. The word reported means announced, or made known.

By them that have preached the gospel unto you - The apostles, who have made known unto you, in their true sense, the things which the prophets predicted, the import of which they themselves were so desirous of understanding.

With the Holy Ghost sent down from heaven - Accompanied by the influences of the Holy Spirit bearing those truths to the heart, and confirming them to the soul. It was the same Spirit which inspired the prophets which conveyed those truths to the souls of the early Christians, and which discloses them to true believers in every age. Compare Joh 16:13-14; Act 2:4; Act 10:44-45. The object of Peter by thus referring to the prophets, and to the interest which they took in the things which those to whom he wrote now enjoyed, seems to have been, to impress on them a deep sense of the value of the gospel, and of the great privileges which they enjoyed. They were reaping the benefit of all the labors of the prophets. They were permitted to see truth clearly, which the prophets themselves saw only obscurely. They were, in many respects, more favored than even those holy men had been. It was for them that the prophets had spoken the word of the Lord: for them and their salvation that a long line of the most holy men that the world ever saw, had lived, and toiled, and suffered; and while they themselves had not been allowed to understand the fall import of their own predictions, the most humble believer was permitted to see what the most distinguished prophet never saw. See Mat 13:17.

Which things the angels desire to look into - The object of this reference to the angels is the same as that to the prophets. It is to impress on Christians a sense of the value of that gospel which they had received, and to show them the greatness of their privileges in being made partakers of it. It had excited the deepest interest among the most holy men on earth, and even among the inhabitants of the skies. They were enjoying the full revelation of what even the angels had desired more fully to understand, and to comprehend which they had employed their great powers of investigation. The things which are here referred to, εἰς ἅ eis ha - unto which) are those which the prophets were so desirous to understand - the great truths respecting the sufferings of Christ, the glory which would follow, and the nature and effects of the gospel. In all the events pertaining to the redemption of a world they felt a deep interest.

The word which is rendered "to look," (παρακύψσαι parakupsai,) is rendered "stooping down," and "stooped down," in Luk 24:12; Joh 20:5, Joh 20:11; looketh, in Jam 1:25; and look, in the place before us. It does not elsewhere occur in the New Testament. It properly means, to stoop down near by anything; to bend forward near, in order to look at anything more closely - Robinson, Lexicon. It would denote that state where one, who was before at so great a distance that he could not clearly see an object, should draw nearer, stooping down in order that he might observe it more distinctly. It is possible, as Grotius supposes, that there may be an allusion here to the posture of the cherubim over the mercy-seat, represented as looking down with an intense gaze, as if to behold what was in the ark. But it is not necessary to suppose that this is the allusion, nor is it absolutely certain that that was the posture of the cherubim. See the notes at Heb 9:5. All that is necessarily implied in the language is, that the angels had an intense desire to look into these things; that they contemplated them with interest and fixed attention, like one who comes near to an object, and looks narrowly upon it. In illustration of this sentiment, we may make the following suggestions:

I. The angels, doubtless, desire to look into all the manifestations of the character of God, wherever those manifestations are made:

(1) It is not unreasonable to suppose that, to a great degree, they acquire the knowledge of God as all other creatures do. They are not omniscient, and cannot be supposed to comprehend at a glance all his doings.

(2) they doubtless employ their faculties, substantially as we do, in the investigation of truth; that is, from things known they seek to learn those that are even unknown.

(3) it is not unreasonable to suppose that there are many things in relation to the divine character and plans, which they do not yet understand. They know, undoubtedly, much more than we do; but there are plans and purposes of God which are yet made known to none of his creatures. No one can doubt that these plans and purposes must be the object of the attentive study of all holy created minds.

(4) they doubtless feel a great interest in the welfare of other beings - of their fellow-creatures, wherever they are. There is in the universe one great brotherhood, embracing all the creatures of God.

(5) they cannot but feel a deep interest in man - a fallen creature, tempted, suffering, dying, and exposed to eternal death. This they have shown in every period of the world's history. See the notes at Heb 1:14.

II. It is probable, that in each one of the worlds which God has made, there is some unique manifestation of his glory and character; something which is not to be found at all in any other world, or, if found, not in so great perfection; and that the angels would feel a deep interest in all these manifestations, and would desire to look into them:

(1) This is probable from the nature of the case, and from the variety which we see in the form, size, movements, and glory of the heavenly orbs. There is no reason to suppose, that on any one of those worlds all the glory of the divine character would be manifest, which he intends to, make known to the universe.

(2) this is probable from what we can now see of the worlds which he has made. We know as yet comparatively little of the heavenly bodies, and of the manifestations of the Deity there; and yet, as far as we can see, there must be far more striking exhibitions of the power, and wisdom, and glory of God, in many or most of those worlds that roll above us, than there are on our earth. On the body of the sun - on the planets Jupiter and Saturn, so vast in comparison with the earth - there must be far more impressive exhibitions of the glory of the Creator, than there is on our little planet. Saturn, for example, is 82,000 miles in diameter, 1,100 times as large as our earth; it moves at the rate of 22,000 miles an hour; it is encircled by two magnificent rings, 5,000 miles apart, the innermost of which is 21,000 miles from the body of the planet, and 22,000 miles in breadth, forming a vast illuminated arch over the planet above the brightness of our moon, and giving a most beautiful appearance to the heavens there. It is also, doubtless, true of all the worlds which God has made, that in each one of them there may be some unique manifestation of the glory of the Deity.

(3) the universe, therefore, seems suited to give eternal employment to mind in contemplating it; and, in the worlds which God has made, there is enough to employ the study of his creatures forever. On our own world, the most diligent and pious student of the works of God might spend many thousand years, and then leave much, very much, which he did not comprehend; and it may yet be the eternal employment of holy minds to range from world to world, and in each new world to find much to study and to admire; much that shall proclaim the wisdom, power, love, and goodness of God, which had not elsewhere been seen.

(4) our world, therefore, though small, a mere speck in creation, may have something to manifest the glory of the Creator which may not exist in any other. It cannot be its magnitude; for, in that respect, it is among the smallest which God has made. It may not be the height and the majesty of our mountains, or the length and beauty of our rivers, or the fragrance of our flowers, or the clearness of our sky; for, in these respects, there may be much more to admire in other worlds: it is the exhibition of the character of God in the work of redemption; the illustration of the way in which a sinner may be forgiven; the manifestation of the Deity as incarnate, assuming permanently a union with one of his own creatures. This, so far as we know, is seen in no other part of the universe; "and this is honor enough for one world." To see this, the angels may be attracted down to earth. When they come, they come not to contemplate our works of art, our painting and our sculpture, or to read our hooks of science or poetry: they come to gather around the cross, to minister to the Saviour, to attend on his steps while living, and to watch over his body when dead; to witness his resurrection and ascension, and to bless, with their offices of kindness, those whom he died to redeem, Heb 1:4.

III. What, then, is there in our world which we may suppose would attract their attention? What is there which they would not see in other worlds? I answer, that the manifestation of the divine character in the plan of redemption, is that which would especially attract their attention here, and lead them from heaven down to earth:

(1) The mystery of the incarnation of the Son of God would be to them an object of the deepest interest. This, so far as we know, or have reason to suppose, has occurred nowhere else. There is no evidence that in any other world God has taken upon himself the form of one of his own creatures dwelling there, and stooped to live and act like one of them; to mingle with them; to share their feelings; and to submit to toil, and want, and sacrifice, for their welfare.

(2) the fact that the guilty could be pardoned would attract their attention, for:

(a) it is elsewhere unknown, no inhabitant of heaven having the need of pardon, and no offer of pardon having been made to a rebel angel.

(b) There are great and difficult questions about the whole subject of forgiveness, which an angel could easily see, but which he could not so easily solve. How could it be done consistently with the justice and truth of God? How could he forgive, and yet maintain the honor of his own law, and the stability of his own throne? There is no more difficult subject in a human administration than that of pardon; and there is none which so much perplexes those who are entrusted with executive power.

(3) the way in which pardon has been shown to the guilty here would excite their deep attention. It has been in a manner entirely consistent with justice and truth; showing, through the great sacrifice made on the cross, that the attributes of justice and mercy may both be exercised: that, while God may pardon to any extent, he does it in no instance at the expense of justice and truth. This blending of the attributes of the Almighty in beautiful harmony; this manifesting of mercy to the guilty and the lost; this raising up a fallen and rebellious race to the favor and friendship of God; and this opening before a dying creature the hope of immortality, was what could be seen by the angels nowhere else: and hence, it is no wonder that they hasten with such interest to our world, to learn the mysteries of redeeming love. Every step in the process of recovering a sinner must be new to them, for it is unseen elsewhere; and the whole work, the atonement, the pardon and renovation of the sinner, the conflict of the child of God with his spiritual foes, the supports of religion in the time of sickness and temptation, the bed of death, the sleep in the tomb, the separate flight of the soul to its final abode, the resurrection of the body, and the solemn scenes of the judgment, all must open new fields of thought to an angelic mind, and attract the heavenly inhabitants to our world, to learn here what they cannot learn in their own abodes, however otherwise bright, where sin, and suffering, and death, and redemption are unknown. In view of these truths we may add:

(1) The work of redemption is worthy of the study of the profoundest minds. Higher talent than any earthly talent has been employed in studying it; for, to the most exalted intellects of heaven, it has been a theme of the deepest interest. No mind on earth is too exalted to be engaged in this study; no intellect here is so profound that it would not find in this study a range of inquiry worthy of itself.

(2) this is a study that is especially appropriate to man. The angels have no other interest in it than that which arises from a desire to know God, and from a benevolent regard for the welfare of others; we have a personal interest in it of the highest kind. It pertains primarily to us. The plan was formed for us. Our eternal all depends upon it. The angels would be safe and happy it they did not fully understand it; if we do not understand it, we are lost forever. It has claims to their attention as a wonderful exhibition of the character and purposes of God, and as they are interested in the welfare of others; it claims our attention because our eternal welfare depends on our accepting the offer of mercy made through a Saviour's blood.

(3) how amazing, then, how wonderful, is the indifference of man to this great and glorious work! How wonderful, that neither as a matter of speculation, nor of personal concern, he can be induced "to look into these things!" How wonderful that all other subjects engross his attention, and excite inquiry; but that for this he feels no concern, and that here he finds nothing to interest him! It is not unreasonable to suppose, that amidst all the other topics of wonder in this plan as seen by angels, this is not the least - that man by nature takes no interest in it; that in so stupendous a work, performed in his own world, he feels no concern; that he is unmoved when he is told that even God became incarnate, and appeared on the earth where he himself dwells; and that, busy and interested as he is in other things, often of a most trifling nature, he has no concern for that on which is suspended his own eternal happiness. If heaven was held in mute astonishment when the Son of God left the courts of glory to be poor, to be persecuted, to bleed, and to die, not less must be the astonishment than when, from those lofty heights, the angelic hosts look down upon a race unconcerned amidst wonders such as those of the incarnation and the atonement!

Vincent's Word Studies, by Marvin R. Vincent [1886]
Did minister (διηκόνουν) Imperfect tense, were ministering. See on Mar 9:35. The term is applicable to any kind of service, official or not. Compare Co2 3:3. Desire (ἐπιθυμοῦσιν) The word commonly denotes intense desire. It is used by Christ in expressing his wish to eat the passover (Luk 22:15); of the prodigal's desire to satisfy his hunger with the husks (Luk 15:16); and of the flesh lusting against the spirit (Gal 5:17). To look into (παρακύψαι) A very graphic word, meaning to stoop sideways (παρά). Used by Aristophanes to picture the attitude of a bad harp-player. Here it portrays one stooping and stretching the neck to gaze on some wonderful sight. It occurs in Jam 1:25, describing him who looks into the perfect law of liberty as into a mirror; and in Luk 24:12; Joh 20:5, Joh 20:11, of Peter and John and Mary stooping and looking into the empty tomb. Possibly the memory of this incident unconsciously suggested the word to Peter. The phrase illustrates Peter's habitual emphasis upon the testimony of sight (see Introduction). Bengel acutely notes the hint in παρά, beside, that the angels contemplate the work of salvation from without, as spectators and not as participants. Compare Heb 2:16; Eph 3:10.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
To whom - So searching. It was revealed, that not for themselves, but for us they ministered - They did not so much by those predictions serve themselves, or that generation, as they did us, who now enjoy what they 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 angels desire to look into - A beautiful gradation; prophets, righteous men, kings, desired to see and hear what Christ did and taught. What the Holy Ghost taught concerning Christ the very angels long to know.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Unto whom it was revealed - We may presume that, in a great variety of cases, the prophets did not understand the meaning of their own predictions. They had a general view of God's designs; but of particular circumstances, connected with those great events, they seem to have known nothing, God reserving the explanation of all particulars to the time of the issue of such prophecies. When they wished to find out the times, the seasons, and the circumstances, God gave them to understand that it was not for themselves, but for us, that they did minister the things which are now reported unto us by the preaching of the Gospel. This was all the satisfaction they received in consequence of their earnest searching; and this was sufficient to repress all needless curiosity, and to induce them to rest satisfied that the Judge of all the earth would do right. If all succeeding interpreters of the prophecies had been contented with the same information relative to the predictions still unaccomplished, we should have had fewer books, and more wisdom. Angels desire to took into - Παρακυψαι· To stoop down to; the posture of those who are earnestly intent on finding out a thing, especially a writing difficult to be read; they bring it to the light, place it so that the rays may fall on it as collectively as possible, and then stoop down in order to examine all the parts, that they may be able to make out the whole. There is evidently an allusion here to the attitude of the cherubim who stood at the ends of the ark of the covenant, in the inner tabernacle, with their eyes turned towards the mercy-seat or propitiatory in a bending posture, as if looking attentively, or, as we term it, poring upon it. Even the holy angels are struck with astonishment at the plan of human redemption, and justly wonder at the incarnation of that infinite object of their adoration. If then these things be objects of deep consideration to the angels of God, how much more so should they be to us; in them angels can have no such interest as human beings have. We learn from the above that it was the Spirit of Christ in the Jewish prophets that prophesied of Christ; it was that Spirit which revealed him; and it is the same Spirit which takes of the things of Christ, and shows them unto us. Christ was never known by prophecy, but through his own Spirit; and he never was known, nor can be known, to the salvation of any soul, but by a revelation of the same Spirit. It is he alone that bears witness with our spirits that we are the children of God.

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¹⁶ And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

²⁵ But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

¹⁰ Of which salvation the prophets have enquired 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.

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.

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

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;

²⁵ Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
²⁶ And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

¹⁰ And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

⁴ Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

¹⁴ Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

⁵ And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

²⁵ But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

¹¹ But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

⁵ And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.

¹² Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

¹⁷ For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

⁴⁴ While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
⁴⁵ And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

⁴ And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

¹³ Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
¹⁴ He shall glorify me: for he shall receive of mine, and shall shew it unto you.

³⁹ And these all, having obtained a good report through faith, received not the promise:
⁴⁰ God having provided some better thing for us, that they without us should not be made perfect.

¹⁰ To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

¹⁶ For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

¹¹ But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

⁵ And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.

¹² Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

²⁵ But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

¹⁷ For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

¹⁶ And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.

¹⁵ And he said unto them, With desire I have desired to eat this passover with you before I suffer:

³ Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

³⁵ And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.