1 Peter 1:7

An Exegetical Analysis of 1 Peter 1:7: The Recipient of Praise, Glory, and Honor

This exegetical study of ‘I Peter 1:7: Whose Praise, Glory and Honor?’ is based on a b-greek discussion from Friday, May 14, 1999. The initial query posed a fundamental interpretive dilemma regarding the referent of the praise, glory, and honor mentioned in 1 Peter 1:7. Specifically, the question was whether these commendations are directed toward God, Jesus Christ, or the readers (believers) themselves. A proposed analysis suggesting that the praise, glory, and honor apply to the readers’ eventual vindication for their ‘achievements’ in vv. 4-8 was found unconvincing, primarily because the broader context of 1 Peter 1:3-9 casts the readers as beneficiaries, with God being the ultimate object of praise and rejoicing.

The main exegetical issue revolves around the dative construction `εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμήν` (heurethē eis epainon kai doxian kai timēn) and its precise application. While the temporal clause `ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ` (en apokalypsei Iēsou Christou), “at the revelation of Jesus Christ,” clearly establishes *when* this finding occurs, the identity of the recipient of the “praise, glory, and honor” remains ambiguous. The interpretative challenge lies in determining whether these accolades redound to God, to Christ, to the believers’ tested faith, or to the believers themselves, particularly given the theological implications of attributing “glory” directly to humanity within a New Testament context.

ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως, πολὺ τιμιώτερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ. (Nestle 1904)

Key differences with SBLGNT (2010):

• For 1 Peter 1:7, the Greek text of Nestle 1904 is identical to the SBLGNT (2010). No substantive textual variations are present that would alter the meaning or interpretive dilemma discussed in this exegesis.

Textual Criticism (NA28) and Lexical Notes

The critical apparatus of NA28 for 1 Peter 1:7 does not record any significant textual variants that bear upon the primary exegetical question of the recipient of praise, glory, and honor. Minor orthographic or punctuation differences, if present, do not affect the interpretation of the key terms or the syntactical structure. Thus, the passage’s ambiguity regarding the beneficiary is a matter of grammatical and theological interpretation rather than textual uncertainty.

Lexical analysis of key terms provides foundational understanding for the passage:

• δοκίμιον (dokimion): This noun, derived from `δοκιμάζω` (dokimazō, “to test, approve”), signifies “what is tested” or “the genuineness of something.” BDAG defines it as “the test, proof, trying, genuineness.” Kittel (TDNT vol. 2, pp. 255ff, under `δοκιμάζω`) elaborates on its use to denote the result of a trial, implying “approved character” or “proven quality.” In this context, it refers to the proven genuineness of the believers’ faith.
• πίστις (pistis): While commonly translated as “faith,” this term in the New Testament can also encompass “faithfulness” or “trust.” BDAG provides meanings ranging from “trust” to “conviction” to “the content of belief.” Kittel (TDNT vol. 6, pp. 202ff) highlights its theological depth, encompassing both belief in God and loyalty to God. Here, it is the object of testing, suggesting an emphasis on its endurance and steadfastness.
• ἔπαινον (epainon): This term means “praise” or “commendation.” BDAG describes it as “laudation, commendation.” It implies verbal affirmation or honor bestowed upon someone or something deemed worthy.
• δόξαν (doxan): Often translated as “glory,” this term carries significant theological weight. BDAG defines it as “manifestation of the intrinsic worth of something,” specifically “the divine manifestation of the glory of God” or “renown, honor, praise, splendor.” Kittel (TDNT vol. 2, pp. 232ff) delves into its Old Testament background (`כָּבוֹד`, kavod) as the visible manifestation of God’s presence and majesty, which can then be reflected in human dignity or reputation.
• τιμήν (timēn): Meaning “honor” or “esteem,” this word signifies the high regard or respect accorded to someone. BDAG lists “honor, esteem, respect, reverence.” Kittel (TDNT vol. 8, pp. 169ff) discusses its use in various contexts, from material value to social standing and divine honor.
• εὑρεθῇ (heurethē): This is the aorist passive subjunctive of `εὑρίσκω` (heuriskō), meaning “to find.” In context, it functions as “that it might be found” or “will be found,” indicating a future state of realization or revelation. The passive voice suggests that the finding is enacted by an external agent, implicitly God or Christ.
• ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ (en apokalypsei Iēsou Christou): This phrase marks the eschatological timing of the manifestation. `ἀποκάλυψις` (apokalypsis) means “unveiling” or “revelation,” here referring to the return or manifestation of Jesus Christ.

Translation Variants with Grammatical & Rhetorical Analysis

The ambiguity in 1 Peter 1:7 regarding the recipient of `ἔπαινον καὶ δόξαν καὶ τιμήν` has led to several interpretive positions, each with grammatical and theological justifications:

1. God or Jesus Christ as the Sole Recipient: This view emphasizes the theological principle that ultimate praise, glory, and honor belong exclusively to God, with Jesus Christ as the medium of that divine manifestation. Proponents argue that human beings, being beneficiaries of salvation, cannot inherently possess glory but merely reflect that which is bestowed by God. The analogy of the moon reflecting the sun’s light is often employed. Grammatically, the `εἰς` preposition here would indicate a destination or purpose, where the genuineness of faith *results in* praise, glory, and honor *for God/Christ*. The context of 1 Peter 1:3-9, which praises God for the believers’ new birth and inheritance, reinforces this interpretation, portraying God as the primary target of veneration. Passages such as Romans 3:23 (“all have sinned and fall short of the glory of God”) and various Synoptic passages describing Christ’s glory (e.g., Mark 13:26, Luke 2:9, John 1:14) are cited to support the idea that glory is inherently divine and only derivatively human.

2. The Tested Faith (τὸ δοκίμιον τῆς πίστεως) as the Recipient: A second interpretation posits that the “praise, glory, and honor” are directed towards the “approved character of the readers’ faith” itself. In this reading, `τὸ δοκίμιον` (to dokimion) is the grammatical subject of `εὑρεθῇ` (heurethē), and the subsequent `εἰς ἔπαινον καὶ δόξαν καὶ τιμήν` describes the *quality* or *outcome* of this tested faith. The phrase `εἰς ἔπαινον` (eis epainon) could be understood as “resulting in praise” or “to its praise.” This view aligns with the emphasis on persecution and the testing of faith prevalent in 1 Peter, where endurance in suffering leads to a validated faith. The “tested faith” becomes a commendable entity, worthy of honor. This interpretation draws support from passages like James 1:2-4, which similarly highlight the positive outcome of trials for faith. However, attributing “glory” directly to an abstract concept like “faith” might be seen as a metaphorical extension, as glory is typically associated with persons.

3. Believers (Saints) as Recipients (or a Dual/Ambiguous Recipient): This perspective suggests that while God remains the ultimate source of glory, the perfected believers, whose faith has been refined by suffering, will themselves be found worthy of praise, glory, and honor *from* God at Christ’s revelation. The phrase `εἰς ἔπαινον καὶ δόξαν καὶ τιμήν` would then refer to the commendation and exaltation bestowed *upon* the faithful. This understanding is supported by other New Testament passages such as Romans 2:7, which states that believers “seek for glory and honor and immortality,” and 1 Corinthians 4:5, which promises that “then shall every man have praise of God.” 1 Peter 5:4 also promises “a crown of glory” to faithful elders. Commentators like J. Ramsey Michaels suggest that the ambiguity might be intentional, allowing for both the saints (whose faith is perfected by suffering) and Jesus Christ (the author of their salvation) to be understood as recipients. The `εἰς` construction can denote “for the benefit of” or “for the ultimate commendation of.” This interpretation harmonizes the theological truth of God’s supreme glory with the eschatological promises of vindication and reward for believers.

The grammatical structure of `εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμήν` allows for these varying interpretations. The preposition `εἰς` (eis) with the accusative can denote purpose, result, or destination. Depending on the theological weight placed on `δόξα` (doxa) and the role of humanity in receiving commendation, each interpretation presents a plausible reading of the text within its broader New Testament context.

Conclusions and Translation Suggestions

The exegetical analysis of 1 Peter 1:7 reveals a deliberate or perhaps inherent ambiguity in the Greek concerning the precise recipient of the “praise, glory, and honor.” While the ultimate source is divine, the text allows for the possibility that these accolades might redound to God, to the tested faith itself, or to the faithful believers at Christ’s return. The context of suffering and eschatological hope within 1 Peter lends credence to all three interpretations, making a definitive, singular choice challenging. However, a nuanced understanding allows for the recognition of God as the ultimate recipient, while also acknowledging the commendation of genuine faith and, derivatively, of the purified believers.

Here are three translation suggestions reflecting these interpretive nuances:

1. That the genuineness of your faith, much more precious than gold which perishes, though it is tested by fire, may be found *to God’s praise, glory, and honor* at the revelation of Jesus Christ.
   This translation emphasizes God as the ultimate recipient of the praise, glory, and honor, aligning with a primary theological understanding of divine glory.
2. So that the genuineness of your faith, much more precious than gold which perishes, though it is tested by fire, may be found *to its own praise, glory, and honor* at the revelation of Jesus Christ.
   This translation highlights the tested faith itself as the object of commendation, stressing the intrinsic value and proven character of endurance in belief.
3. In order that the genuineness of your faith, much more precious than gold which perishes, though it is tested by fire, may be found *resulting in praise, glory, and honor for you* at the revelation of Jesus Christ.
   This translation focuses on the believers as the recipients of the commendation, implying that their perfected faith will lead to their own vindication and glorification by God.