Commentaries:
Jamieson, Fausset, and Brown
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, Revelation 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 (Daniel 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 (I Peter 1:13, etc.).
us—The oldest manuscripts read "you," as in I Peter 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 (I Peter 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" (I Peter 1:11-12).
angels—still higher than "the prophets" (I Peter 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 James 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" (I Timothy 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].
Other Jamieson, Fausset, and Brown entries containing 1 Peter 1:12:
Job 14:12
Job 19:25
Job 33:25-28
Isaiah 28:16
Ezekiel 18:22
Daniel 7:28
Daniel 12:6
Daniel 12:8
Luke 10:21-22
Luke 24:7
1 Corinthians 4:9
Ephesians 3:10
1 Timothy 3:16
2 Timothy 3:16
Hebrews 9:8
1 Peter 1:3
1 Peter 1:12
2 Peter 1:20
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