1 Peter 1:7

τὸ δοκίμιον. The evidence of the papyri (Deissmann, Bible Studies, pp. 259 ff.) shows that δοκίμιος is a bye form of the adjective δόκιμος approved; so Psalms 12:7, ἀργύριον πεπυρωμένον δοκίμιον (cf. 1 Chron. 39:4; Zechariah 11:3, where it occurs as v.l. for δόκιμον). Hence the phrase (here and in James 1:3 ?) corresponds exactly to St. Paul's τὸ τῆς ὑμετέρας ἀγάπης γνήσιον “the genuineness of your faith or “the approvedness”). So Arethas on Revelation 9:4, οἱ δὲ τὸ δοκίμιον ἑαυτῶν διὰ πυρὸς παρεχόμενοι. The substantive δ. = “means of trial, testing” which does not suit this context, or a specimen of metal to be tested. πολυτιμότερον, to justify the common rendering (A.V., R.V.) according to which π. κ. τ. λ. are taken as in apposition to τὸ δοκ., ὄν, must be supplied as if omitted by haplography after πολ. But there is no need for emendation, if πολ. be taken as predicate thrown forward for the sake of emphasis. χρυσοῦ κ. τ. λ. St. Peter adapts the familiar comparison of man's suffering to the fining-pot of precious metal, insisting on the superiority of the spiritual to the material gold. The stress lies on διὰ πυρός. True faith is tested by trials, just as gold is proved by fire. It is more valuable than gold which is perishable. If men test gold thus, much more will God test faith which outlives the present age, cf. Hebrews 9:23. Cf. use of πύρωσις, 1 Peter 4:12. For the image, Zechariah 13:9, δοκιμῶ αὐτοὺς ὡς δοκιμάζεται τὸ χρυσίον; Psalms 66:10; Proverbs 17:3; Sir 2:5, etc. Τοῦ ἀπολλυμένου, cf. John 6:27, τὴν βρῶσιν τὴν ἀπ. (contrasted with imperishable food; here gold generally is contrasted with faith) and φθαρτοῖς ἀργυρίῳ καὶ χροσίῳ below. εὑρεθῇ, cf. 2 Peter 3:14, σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ; Psalms 17:3, ἐδοκίμασας τὴν καρδίαν μου … καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. εἰς ἔπαινον … must be taken with the whole sentence, unless ὂν be supplied. So εἰς might introduce the predicate (better stronger) of εὑρ., cf. Romans 7:10. εἰς taken as = ל expressing transition into a new state or condition (as Romans 7:10). ἔπαινον is the verdict. “Well done good and faithful servant; enter thou into the joy of thy Lord.” The Christian is the true Jew and receives at last the praise which the name Judah signifies. In Romans 2:29, ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος … οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρωπων ᾀλλʼ ἐκ τοῦ θεοῦ, Paul follows the alteration of the original ἐξομολόγησις (Genesis 29:35, LXX, and Philo) consequent upon the transference of the praise (תודה) from God to men (cf. Genesis 49:8, Ἰούδα σε αἰνέσαισαν οἱ ἀδελφοί σου). The old Israel set their hope on praise from the congregation (Sir 39:10) or glory from men, John 5:44; John 12:42 f. The new Israel looked for praise from God to balance the dispraise of men (Matthew 5:11 f.); so St. Peter adds ἐπ. to the usual formula δόξαν καὶ τιμήν, Romans 2:7; Romans 2:10 (Psalms 8:6) δόξῃ καὶ τιμῄ ἐστεφάνωσας ἄνθρωπον, cf. σκεῦος εἰς τιμήν, Romans 9:21, for the less obvious word. Hort compares Marcus Aurelius 12:11, μὴ ποιεῖν ἅλλο ἢ ὅπερ μέλλει ὁ θεὸς ἐπαινεῖν. ἐν ἀποκαλύψει Ιυ. Χυ., when Jesus Christ is revealed. The expression is derived from the saying κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται (Luke 17:30). As Judge He will pronounce the verdict of approval and bestow glory and honour. The reference to present glorified joy in the midst of trial suggests that the writer has advanced beyond the simple belief in a final theophany and contemplates a spiritual revelation of Jesus Christ as each Christian (cf. Galatians 1:16) realises the meaning of His Resurrection; but cf. μὴ ὁρῶντες below.

1 Peter 1:7. The Christians addressed were not personal disciples of Jesus but converts of the Apostles (12). As such they could claim Beatitude μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες (John 20:29). Their love began and continues without sight of Him; even now when they expect His coming they must still believe without seeing Him and exult. The Latin version of Augustine, gives three distinct clauses referring to the past, the present and the future climax whom you knew not; in whom now not seeing ye believe; whom when you see you will exult. But for lack of support it must be set aside in favour of the Greek text (which regards present as leading up to future culmination without a break) as being a redaction of the passage for separate use. εἰς ὃν, with πιστεύοντες, μὴ ὁρῶντες being parenthesis added to explain force of πιστ. (Hebrews 11:1; Romans 8:24). χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ. Their faith enables them to pass beyond their present sufferings to the joy which belongs to the subsequent glories. Thus their joy being heavenly is unspeakable and glorified. Language cannot express the communion with God which the Christian like St. Paul may enjoy (2 Corinthians 12:3 f.); compare Romans 8:26, αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις. And this joy is glorified because it is an earnest of the glory which shall be revealed; cf. 1 Peter 4:14.