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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 1:10–12. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle having described the persons to whom he wrote, and declared to them the excellent advantages they were under, goes on to show them what warrant he had for what he had delivered; and because they were Jews, and had a profound veneration for the Old Testament, he produces the authority of the prophets to convince them that the doctrine of salvation by faith in Jesus Christ was no new doctrine, but the same which the old prophets did enquire and search diligently into. Note,
I.Who made this diligent search - the prophets, who were persons inspired by God either to do or to say things extraordinary, above the reach of their own studies and abilities, as foretelling things to come, and revealing the will of God, by the direction of the Holy Spirit.
II.The object of their search, which was salvation, and the grace of God which should come unto you; the general salvation of men of all nations by Jesus Christ, and more especially the salvation afforded to the Jews, the grace that should come to them from him who was not sent but to the lost sheep of the house of Israel. They foresaw glorious times of light, grace, and comfort, coming upon the church, which made the prophets and righteous men desire to see and hear the things which came to pass in the days of the gospel.
III.The manner of their enquiry:
they enquired and searched diligently. The words are strong and emphatic, alluding to miners, who dig to the bottom, and break through not only the earth, but the rock, to come to the ore; so these holy prophets had an earnest desire to know, and were proportionably diligent in their enquiries after the grace of God, which was to be revealed in the days of the Messiah: their being inspired did not make their industrious search needless; for, notwithstanding their extraordinary assistance from God, they were obliged to make use of all the ordinary methods of improvement in wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he understood by books and study the computations of time, Dan 9:2. Even their own revelation required their study, meditation, and prayer; for many prophecies had a double meaning: in their first intention they aimed at some person or event near at hand, but their ultimate design was to describe the person, sufferings, or kingdom of Christ. Observe,
1.The doctrine of man's salvation by Jesus Christ has been the study and admiration of the greatest and wisest of men; the nobleness of the subject, and their own concern in it, have engaged them, with most accurate attention and seriousness to search into it.
2.A good man is much affected and pleased with the grace and mercy of God to others, as well as to himself. The prophets were highly delighted with the prospects of mercy to be shown both to Jews and Gentiles at the coming of Christ.
3.Those who would be acquainted with this great salvation, and the grace that shines therein, must enquire and search diligently into it: if it was necessary for an inspired prophet to do so, much more for persons so weak and injudicious as we are.
4.The grace that came by the gospel excels all that was before it; the gospel dispensation is more glorious, evident, intelligible, extensive, and effectual, than any dispensation that ever did precede it.
IV.The particular matters which the ancient prophets chiefly searched into, which are expressed in Pe1 1:11.
Jesus Christ was the main subject of their studies; and, in relation to him, they were most inquisitive into,
1.His humiliation and death, and the glorious consequences of it: The sufferings of Christ, and the glories that should follow. This enquiry would lead them into a view of the whole gospel, the sum whereof is this, that Christ Jesus was delivered for our offences and raised again for our justification.
2.The time, and the manner of the times, wherein the Messiah was to appear. Undoubtedly these holy prophets earnestly desired to see the days of the Son of man; and therefore, next to the thing itself, their minds were set upon the time of its accomplishment, so far as the Spirit of Christ, which was in them, had signified any thing towards that purpose. The nature of the times was also under their strict consideration, whether they would be quiet or troublesome times, times of peace or times of war. Learn,
(1.)Jesus Christ had a being before his incarnation; for his Spirit did then exist in the prophets, and therefore he whose that Spirit then was must be in being also.
(2.)The doctrine of the Trinity was not wholly unknown to the faithful in the Old Testament. The prophets knew that they were inspired by a Spirit that was in them; this Spirit they knew to be the Spirit of Christ, and consequently distinct from Christ himself: here is a plurality of persons, and from other parts of the Old Testament a Trinity may be collected.
(3.)The works here ascribed to the Holy Ghost prove him to be God. He did signify, discover, and manifest to the prophets, many hundred years beforehand, the sufferings of Christ, with a multitude of particular circumstances attending them; and he did also testify, or give proof and evidence beforehand, of the certainty of that event, by inspiring the prophets to reveal it, to work miracles in confirmation of it, and by enabling the faithful to believe it. These works prove the Spirit of Christ to be God, since he is possessed of almighty power and infinite knowledge.
(4.)From the example of Christ Jesus learn to expect a time of services and sufferings before you are received to glory. It was so with him, and the disciple is not above his Lord. The suffering time is but short, but the glory is everlasting; let the suffering season be ever so sharp and severe, it shall not hinder, but work for us a far more exceeding and eternal weight of glory.
V.The success with which their enquiries were crowned.
Their holy endeavours to inform themselves were not slighted, for God gave them a satisfactory revelation to quiet and comfort their minds. They were informed that these things should not come to pass in their time, but yet all was firm and certain, and should come to pass in the times of the apostles: Not unto themselves, but to us; and we must report them, under the infallible direction of the Holy Ghost, to all the world. Which things the angels, etc.
You have here three sorts of students, or enquirers into the great affair of man's salvation by Jesus Christ: - 1. The prophets, who searched diligently into it. 2. The apostles, who consulted all the prophecies, and were witnesses of the accomplishment of them, and so reported what they knew to others in the preaching of the gospel. 3. The angels, who most attentively pry into these matters. Learn, (1.) A diligent endeavour after the knowledge of Christ and our duty will certainly be answered with good success. The prophets are answered with a revelation. Daniel studies, and receives information: the Bereans search the scriptures, and are confirmed. (2.) The holiest and best of men sometimes have their lawful and pious requests denied. It was both lawful and pious for these prophets to desire to know more than they were permitted to know about the time of the appearance of Christ in the world, but they were denied. It is lawful and pious for good parents to pray for their wicked children, for the poor to pray against poverty, for a good man to pray against death; yet, in these honest requests, they often are denied. God is pleased to answer our necessities rather than our requests. (3.) It is the honour and practice of a Christian to be useful to others, in many cases, rather than to himself. The prophets ministered to others, not unto themselves. None of us liveth to himself, Rom 14:7. Nothing is more contrary to man's nature nor to Christian principles than for a man to make himself his own end, and live to himself. (4.) The revelations of God to his church, though gradual, and given by parcels, are all perfectly consistent; the doctrine of the prophets and that of the apostles exactly agree, as coming from the same Spirit of God. (5.) The efficacy of the evangelical ministry depends upon the Holy Ghost sent down from heaven. The gospel is the ministration of the Spirit; the success of it depends upon his operation and blessing. (6.) The mysteries of the gospel, and the methods of man's salvation, are so glorious that the blessed angels earnestly desire to look into them; they are curious, accurate, and industrious in prying into them; they consider the whole scheme of man's redemption with deep attention and admiration, particularly the points the apostle had been discoursing of: Which things the angels desire to stoop down and look into, as the cherubim did continually towards the mercy-seat.
Historical interpretation
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And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels.
"Of which salvation," he says, [1 Peter 1:10] "the prophets have inquired and searched diligently," and what follows. It is declared by this that the prophets spoke with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ.
Some say that the promises and the salvation of the saints who lived before the coming of the Savior was inferior to those given to people who came afterwards and who saw Jesus in the flesh, who heard his teaching and beheld the miracles he did in his body. We must however show that this opinion is false. Christ comes in two ways. One is through the intellect, by which God is received as a divine Word. The other is through the senses, by which he appears as a historical person coming out of the womb of Mary. But the first way is more purely divine than the second, which was made necessary by the sinful behavior of mankind. For God comes to all the saints through the intellect and by his word, whether they lived before or after the coming of Christ, sanctifying each one according to his deeds. Those who lived before the coming of Christ were less informed, not because of their wickedness but because of God’s dispensation of time. Therefore it is said that the prophets examined how and at what time the salvation of their souls would be fulfilled by the sufferings of Christ and his subsequent glory. They preached these things, knowing that they were not going to be revealed directly to them but would appear at some future time. Therefore it is wrong to say that their sanctification was somehow inferior to ours.
About which salvation the prophets inquired and searched, etc. They inquired and searched in secret from the Lord, or from angels, about the future grace of the Gospel, when or in what order eternal salvation would come to the world, which is found in their books. Therefore, one of them also deserved to be called "man of desires" by the angel for his great love of saving knowledge. But they prophesied by speaking openly to people and explaining what they knew in secret through internal contemplation.
Concerning this salvation, the prophets who prophesied about the grace that was to come to you searched and investigated carefully, inquiring what person or time the Spirit of Christ within them was indicating when he testified in advance about the sufferings that would come upon Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, in the things that have now been announced to you through those who preached the Gospel to you by the Holy Spirit sent from heaven; into which angels long to see.
Since Peter had made mention of the salvation of the soul: however, this was not clear, but he brings forth the prophets who inquired and studied about it. For they inquired about future events: as Daniel did, who was called a man of desires by the angel, who gave him divine responses. (Dan. 9:23)
"inquiring what person or time the Spirit." To that, namely the consummation of the age: such as when the Jews, through various captivities, deviating from the perfect worship of God, were constituted towards the mystery of Christ. Note, however, that the spirit of Christ openly contemplates and discusses Christ. Moreover, this Spirit signified the afflictions of Christ, as Isaiah indeed says: "He was led like a sheep to the slaughter." (Isa. 53:7) And through Jeremiah: "Come, let us put wood in his bread." (Jer. 11:19) Moreover, the resurrection through Hosea: "On the third day we will be raised up before Him, and we will pursue Him to know the Lord; as the dawn is ready, we will find Him." (Hos. 6:2-3) However, it has been revealed not for Himself, but for you. Moreover, these two things he does with these words: Peter shows the providence of the prophets, and that those who are now called to the faith of Christ were foreknown by God before the foundation of the world. Indeed, through the foresight of the prophets, he leads them, so that they are not unbelieving regarding those whom the prophets greatly cared for, for their own benefit: for neither do wise sons despise their father's labors. Indeed, if they sought and found these things, when they would not benefit themselves, and committed the findings to books, as if transmitting an inheritance to us, we would act unjustly, he says, if we were negligent in these matters: therefore, do not show our gospel as empty, leading you who announce these things to you, as rejected and insignificant. Therefore, these things are from the providence of the prophets. Through this, however, that they were foreknown by God, they are terrified lest they present themselves as unworthy by divine foreknowledge or by His calling, but they urge and inspire each other, so that they may be deemed worthy of the gift of Christ.
"through those who preached the Gospel to you." If both the prophets and these have effectively worked through the Holy Spirit: indeed, those in prophecy, and these in the Gospel: nothing is different from the prophets for them: therefore, you must bring the same diligence that those who were obedient to the prophets, lest you be subjected to the same punishment as those who were unbelieving towards the prophets.
It must be noted, however, that through this mystery of the Trinity, Peter reveals: the Son and the Spirit when he says "the Spirit of Christ," but the Father in what follows, "from heaven." Moreover, when he says "from heaven," do not take it according to place, but understand it as excellence, because it especially applies to God.
"by the Holy Spirit sent from heaven." Peter speaks of what had happened on the day of Pentecost.
However, that "into which angels longed to see" means that which angels also desire; for this reason, even while such things were happening, they sang out of abundant joy: "Glory to God in the highest." (Luke 1:14)
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Summary
1 Peter 1:10 serves as a profound testament to the continuity and divine orchestration of God's redemptive plan, revealing that the salvation now fully realized in Christ was not an afterthought but the very object of diligent inquiry and prophetic utterance by Old Testament figures. This verse bridges the Old Covenant anticipation with the New Covenant fulfillment, highlighting the immense privilege of believers who live in the era of grace, a grace so significant that ancient prophets eagerly sought to understand its future manifestation.
Context
Literary Context
This verse is situated within Peter's opening salutation and doxology, where he extols the "living hope" of believers, grounded in the resurrection of Jesus Christ and their inheritance, which is "kept in heaven for you" (1 Peter 1:3-5). Peter has just spoken of the "salvation ready to be revealed in the last time" (1 Peter 1:5), and the trials that refine faith for this ultimate salvation (1 Peter 1:6-9). Verse 10 then transitions to explain the historical depth of this salvation, emphasizing that it was the subject of intense prophetic interest, thereby underscoring its profound significance and divine origin. It sets the stage for Peter's subsequent exhortation to holy living, rooted in this glorious salvation.
Historical & Cultural Context
The Old Testament prophets operated within a covenantal framework, serving as God's spokespersons to Israel, often in times of national crisis, idolatry, or exile. Their prophecies frequently contained both immediate warnings/exhortations and long-range messianic or eschatological promises. The concept of a future "grace" or salvation would have been understood within the broader context of God's covenant faithfulness, particularly the promise of a coming deliverer or a new covenant. They would have drawn upon the Law and earlier prophetic traditions, interpreting them through the lens of their own divine revelations. The diligent searching described by Peter reflects the common practice of prophets wrestling with the meaning and timing of God's word, as seen, for example, in Daniel's study of Jeremiah's prophecies (Daniel 9:2). Their understanding was often partial, awaiting future revelation.
Key Themes
1 Peter 1:10 contributes significantly to several key themes in 1 Peter and the broader biblical narrative. Firstly, it highlights the Continuity of God's Redemptive Plan, demonstrating that the salvation experienced by New Testament believers is the culmination of a long-unfolding divine purpose, not a spontaneous event. This connects the Old Testament promises with their New Testament fulfillment. Secondly, it emphasizes the Diligence and Humility of the Prophets, portraying them not merely as passive conduits but as active, earnest seekers of divine truth, even concerning revelations they did not fully comprehend or personally experience. This underscores the profound mystery and value of the salvation they foretold. Finally, the verse introduces the theme of Grace and Fulfillment, pointing to the "grace that should come unto you," which refers to the era of the New Covenant inaugurated by Christ, where salvation is freely offered through faith. This grace was the object of ancient anticipation, now fully revealed in the present age, contrasting with the Law-centric focus of earlier times, as seen in passages like Romans 3:21-24.
Exposition and Analysis
Key Word Analysis
Derived from ek (out) and zētéō (to seek), this verb means "to search out," "to investigate," or "to seek diligently." It implies a thorough and earnest intellectual pursuit, a deep desire to understand. The prophets were not merely receiving passive revelations but actively engaging with the divine mysteries they were given, striving to grasp their full implications.
This word intensifies ekzētéō, adding the prefix ex (out of, thoroughly). It means "to explore," "to search out carefully," or "to investigate thoroughly," often carrying the connotation of digging or mining for something precious. The combination of ekzētéō and exereunáō creates a powerful rhetorical emphasis on the exhaustive and painstaking effort the prophets expended in their pursuit of understanding God's future redemptive plan.
This term refers to "graciousness," "favor," or "divine influence upon the heart." In this context, it specifically denotes the unmerited favor of God manifested in the New Covenant, particularly the salvation brought through Jesus Christ. It is the spiritual reality that the prophets foresaw, characterized by God's free gift of redemption, contrasting with the conditional blessings of the Old Covenant law.
Verse Breakdown
"Of which salvation"
This phrase connects directly to the "salvation ready to be revealed in the last time" mentioned in 1 Peter 1:5. It specifies the subject of the prophets' intense interest: the ultimate deliverance and redemption that God would bring about.
"the prophets have enquired and searched diligently"
This highlights the active and earnest intellectual and spiritual labor of the Old Testament prophets. They were not just passive recipients of revelation but actively sought to understand the meaning, timing, and nature of the divine messages they received concerning this future salvation. The dual verbs emphasize the depth and persistence of their investigation.
"who prophesied of the grace [that should come] unto you"
This identifies the prophets as those who spoke under divine inspiration about a future reality. The "grace" refers to the New Covenant era, characterized by God's unmerited favor and the full revelation of salvation in Christ. The phrase "unto you" directly addresses the first-century Christian readers, emphasizing that they are living in the fulfillment of these ancient prophecies, experiencing the very grace that the prophets only foresaw.
Literary Devices
Peter employs Emphasis through Repetition and Intensification by using two closely related verbs, ekzētéō (enquired) and exereunáō (searched diligently), to describe the prophets' actions. This hendiadys (the expression of a single idea by two words connected with "and" instead of by a noun and a qualifying adjective) underscores the extraordinary depth and thoroughness of their investigation. The phrase also utilizes Anticipation, as the prophets are depicted as looking forward to a future "grace," creating a sense of historical progression and divine purpose. Furthermore, there is an element of Irony or Paradox in that those who prophesied of this great salvation did not fully experience its benefits or comprehend its full scope, a privilege reserved for the New Testament believers to whom Peter is writing. This highlights the unique position and immense blessing of the Christian audience.
Theological and Thematic Connections
1 Peter 1:10 profoundly articulates the unity of God's redemptive plan across the Old and New Covenants. It establishes that the salvation now enjoyed by believers is not a new, disconnected concept but the long-anticipated culmination of God's promises, foretold with diligent effort by the ancient prophets. This demonstrates God's unchanging faithfulness and the coherence of His sovereign will throughout history. The "grace that should come unto you" points to the New Covenant, where salvation is freely given through faith in Christ, a reality that surpasses the understanding of even those who prophesied it. This highlights the immense privilege of living in the era of fulfillment, where the mysteries of old are now revealed.
Reflection and Application
This verse calls us to a profound appreciation for the salvation we have in Christ. If the prophets of old, who stood in direct communion with God and were entrusted with divine revelations, still "enquired and searched diligently" into the nature of this coming grace, how much more should we, who live in its full realization, cherish and understand it? Our salvation is not a trivial matter but the very pinnacle of God's redemptive work, the object of centuries of divine anticipation and human longing. This understanding should cultivate deep gratitude, inspiring us to live lives worthy of such a great salvation. It also encourages us to diligently study God's Word, recognizing the interconnectedness of its truths and seeking to grasp the breadth and depth of His unfolding plan. Our faith is not built on recent fads but on an eternal, meticulously planned, and faithfully executed divine purpose, offering immense stability and assurance.
Questions for Reflection
FAQ
Why did the prophets "enquire and search diligently" if God was revealing things to them?
The prophets, though inspired by God, often received revelations in fragmented or symbolic forms, or concerning events far in the future, the full meaning and timing of which were not immediately clear to them. Passages like Daniel 12:8-9 illustrate that prophets sometimes sought clarification on their own visions, and were told that certain things were "sealed up till the time of the end." Their diligent inquiry was not a sign of disbelief, but rather of a profound desire to understand God's mysteries more fully, recognizing the immense significance of the messages they were delivering, especially concerning the coming "grace" and salvation. It demonstrates their humility and earnest pursuit of divine truth, even when complete understanding was reserved for a later time.
Christ-Centered Fulfillment
1 Peter 1:10 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the very embodiment of the "grace that should come unto you." The salvation that the prophets so diligently enquired about and prophesied was none other than the redemption accomplished through Christ's atoning death and resurrection. He is the "Lamb of God, who takes away the sin of the world!" (John 1:29), the one of whom Moses and the Prophets wrote (John 1:45). Jesus Himself affirmed that all the Scriptures, including the Law and the Prophets, spoke of Him (Luke 24:44). The "grace" now experienced by believers is the New Covenant established in His blood (Luke 22:20), a reality far surpassing the types and shadows of the Old Testament. Thus, what was a future mystery for the prophets is a present, living reality for believers, fully revealed and made accessible through Christ, the culmination of all prophecy and the source of all salvation.