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1Pe_1:7. ἵνα ] states the aim of the λυπηθῆναι ἐν … πειρασμοῖς , in order to console the readers with respect to it, “that the approvedness of your faith may be found more precious than (that) of gold, which perisheth, yet it is tried by fire, to (your) praise, and glory, and honour at the revelation of Jesus Christ.”
δοκίμιον here, as in Jam_1:3 (cf. in loco), equal to δοκιμή , the approvedness as the result of the trial (Rom_5:3-4; 2Co_2:9; 2Co_9:13; Php_2:22).[64] The strict signification “medium of proof” is inappropriate, inasmuch as the aim of the λυπηθῆναι ἐν πειρασμοῖς cannot be stated as the glorification of these ΠΕΙΡΑΣΜΟΊ , but as only that of faith in its approvedness (in opposition to Steinmeyer). Unsuitable, too, is the interpretation “trial” (Brückner, Wiesinger), ΤῸ ΔΟΚΊΜΙΟΝ Τῆς ΠΊΣΤΕΩς being taken for Ἡ ΠΊΣΤΙς ΔΟΚΙΜΑΖΟΜΈΝΗ , inasmuch as it is not the trial of the faith, but the faith being tried that is to be compared with the gold. This substitution of ideas is not justifiable, inasmuch as the process applied to an object cannot be put for the object itself to which it is applied. Only if δοκίμιον denote a quality of faith, can a substitution of this kind take place. δοκίμιον must be taken as: “approvedness,” and by approvedness of faith, the “approved,” or rather “the faith approving itself.”[65]
[64] δοκιμή in the N. T. has either an active or a passive signification; in the former it means: “the trial which leads to approvedness,” as in 2Co_8:2; in the latter: “the approvedness effected by trial,” as in the passages quoted; or better still: “a distinction must be drawn between a present and a perfect force, in that “ δοκιμή has a reflexive sense, either, then, the having approved itself, or the approving itself,” Cremer, s.v.
[65] Brückner raises the following objections to this interpretation:—(1) That δοκίμιον can linguistically only be understood as: means of proof, trial; and (2) That the part, pres., standing in opposition to χρυσίου ( δοκιμαζομένου ), does not presuppose the purification of the gold to have already taken place, and that, consequently, the πίστις δοκιμαζομένη only can be considered as compared with χρυσίον δοκιμαζόμενον . But against this it must be observed that δοκίμιον has only the signification of “means of proof,” not of trial; and (3) That in the above interpretation it is not the already approved faith, but that faith which is being approved, or approving itself in tribulation, which is contrasted with gold which is being tried.
REMARK.
What Schott had formerly alleged with respect to δοκίμιον is repeated by Hofmann, only by him it is carried further. By an highly artificial interpretation of Psa_11:7, LXX., and by the application of the rule established by him, “that the neuter of the adjective does not stand in the place of an abstract attributive, but expresses the condition of something as a concrete reality, and in conjunction with a genitive denotes the object thereby named in this its condition,” Hofmann makes out that it is here affirmed that “at the revelation of Christ it will be found that the faith of the readers has been subjected to purification, and is in consequence free from dross.” This whole interpretation is a pure matter of fancy, for δοκίμιον —a circumstance which both Schott and Hofmann have left unnoticed—is not an adjective, but a real substantive; for δοκιμεῖον .
Cremer explains: “ δοκ . is not the touchstone only, in and for itself, but the trace left behind on it by the metal; therefore τὸ δοκ . τῆς πίστεως is that which results from the contact of πίστις with πειρασμοῖς , that by which faith is recognised as genuine, equal to the proof of faith.” But in opposition to this it must be remarked that fire and not touchstone is here conceived as the means of testing.
πολυτιμότερον κ . τ . λ .] is by most interpreters closely connected with εὑρεθῇ , by others again (Wolf, Pott, Steinmeyer, Wiesinger, Hofmann) separated from it, and considered as in apposition to τὸ δοκίμιον ὑμ . τ . πιστ . The following facts, however, are decisive against the latter construction: (1) That—as Wiesinger admits—this appositional clause expresses “something understood of itself.” (2) That the intention here is not to make an observation on faith, but to state what is the design of sorrow, namely, that the faith which is approving itself may be found to be one πολύτιμος . (3) That thus εὑρεθῇ would be deprived of any nearer definition, in that the subsequent εἰς has reference not to εὑρεθῇ alone, but to the whole idea expressed. Yet it cannot well dispense with a nearer definition (in opposition to Hofmann).
The genitive χρυσίου is, as almost all the interpreters take it, to be joined in sense directly with the comparative: “than the gold,” so that the δοκίμιον of the faith is compared with the gold. Some commentators, like Beza, Grotius, Vorstius, Steinmeyer, Hofmann, assume an ellipsis (cf. Winer, p. 230 [E. T. 307]), supplying before χρυσίου the words ἢ τὸ δοκίμιον . In opposition it may be urged, however, not precisely “that this is cumbrous” (Brückner), but that the point of comparison is not properly the approval of faith, but the faith in the act of approving itself. Whilst comparing the faith with the gold, the apostle places the former above the latter; the reason of this he states in the attribute τοῦ ἀπολλυμένου connected with χρυσίου , by which reference is made to the imperishable nature of faith. To this first attribute he subjoins the second: διὰ πυρὸς δὲ δοκιμαζομένου , in order to name here also the medium of proving, to which the πειρασμοί , with respect to faith, correspond. Accordingly Wiesinger and Steinmeyer are wrong in asserting that in the interpretation here given the attribute τοῦ ἀπολλυμένου is inappropriate.
ἀπολλύμενος : φθαρτός , cf. 1Pe_1:18; 1Pe_1:23; also Joh_6:27. For the position of the adjective with art. after an anarthrous subst., see Winer, p. 131 f. [E. T. 174].
διὰ πυρὸς δὲ δοκιμαζομένου ] The particle δέ seems to place this second adjunct in antithesis to the first ( ἀπολλυμένου ) (thus de Wette: “which is perishable, and yet is proved by fire;” so also Hofmann). But opposed to this view is the circumstance that the trial and purification of what is perishable is by no means anything to occasion surprise; it is therefore more correct to find the purpose of the adjunct in this, that by it the idea of the δοκιμάζεσθαι is brought prominently forward. Vorstius remarks to the point: aurum igni committitur non ad iteritum, sed ad gloriam, sic fides cruci ad gloriam subjicitur.
For this comparison, see Job_23:10; Pro_17:3; Zec_13:9.
εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμήν ] The verb εὑρεθῆναι , “to be found to be,” is more significant than εἶναι (cf. Winer, p. 572 f. [E. T. 769 f.]), and has reference to the judicial investigation on the last day of judgment. The words following form an adjunct to the whole preceding thought: ἵνα … εὑρεθῇ . Beza rightly: hic agitur de ipsorum electorum laude, etc.; thus: “to your praise, glory, and honour.” Schott quite arbitrarily interprets ἔπαινος as in itself: “the judicial recognition” (as opposed to this, cf. Php_1:11; Php_4:8); τιμή : “the moral estimation of the person arising therefrom” (as opposed to this, cf. 1Pe_3:7), and δόξα : “the form of glory” (as opposed to this, cf. Gal_1:5; Php_1:11). Steinmeyer incorrectly applies the words not to the persons, but to their faith. δόξα and τιμή in the N. T. stand frequently together; in connection with ἔπαινος , here only. The juxtaposition of these synonymous expressions serves to give prominence to the one idea of honourable recognition common to them all. Standing as δίξα does between ἔπαινος and τιμή , it cannot signify: “the allotment of the possession of glory” (Wiesinger), but it is: “glory, praise.”
ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ ] not: “through,” but: “at,” the revelation of Jesus Christ, that is, on the day of His return, which is at once the ἀποκάλυψις δικαιοκρισίας τοῦ Θεοῦ (Rom_2:5) and the ἀποκάλυψις τῶν υἱῶν τοῦ Θεοῦ (Rom_8:19).