1 Peter 1:15

An Exegetical Examination of 1 Peter 1:15: The Grammatical Function of ἅγιον and the Semantics of κατά

The passage of 1 Peter 1:15 presents a crucial exhortation for believers to embody holiness, directly linking their conduct to the character of God. The precise grammatical relationship between the preposition κατά, the participle phrase τὸν καλέσαντα ὑμᾶς, and the adjective ἅγιον has been a point of significant exegetical discussion. This ambiguity leads to two primary interpretations: whether ἅγιον functions as a substantive referring to God as “the Holy One,” or as a predicate adjective describing the caller as “holy.” This study will explore these interpretive options, analyzing their grammatical and rhetorical implications for understanding the call to Christian holiness.

1 Peter 1:14-16 (Nestle 1904)

¹⁴ ὡς τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις, ¹⁵ ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε, ¹⁶ διότι γέγραπται Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος.

Key differences with SBLGNT (2010):

• No significant textual variants are observed in this passage when comparing the Nestle 1904 text with the SBLGNT (2010) edition.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The NA28 apparatus indicates no significant textual variants for 1 Peter 1:14-16, affirming the textual stability of the passage under examination. This means that the exegetical challenge lies primarily in grammatical and semantic interpretation rather than textual reconstruction.

Lexical considerations are crucial for understanding the nuances of 1 Peter 1:15:

• κατά: The preposition κατά with the accusative case (as in κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον) carries various meanings. BDAG (s.v. κατά, II.2.a.α) lists “according to, in conformity with,” which supports the substantive interpretation of ἅγιον. However, it also offers “in the same way as, corresponding to” (BDAG, s.v. κατά, II.2.a.β), which lends support to a comparative or predicative understanding. This semantic flexibility directly contributes to the exegetical debate concerning this verse.
• καλέσαντα: This is the aorist participle (masculine, singular, accusative) of καλέω (“to call”). In the context of Christian theology, “the one who called you” (ὁ καλέσας or τὸν καλέσαντα) consistently refers to God as the initiator of salvation and election (BDAG, s.v. καλέω, 2.b). KITTEL’s TDNT emphasizes the theological depth of God’s “calling” as an act rooted in his sovereign will and grace, bringing individuals into a saving relationship.
• ἅγιον: As an adjective, ἅγιος means “holy,” denoting separation, consecration, and moral purity. When applied to God, as in this context, it signifies His absolute transcendence, moral perfection, and distinctness from creation. KITTEL (TDNT, s.v. ἅγιος) extensively details the multifaceted meaning of divine holiness. The central grammatical question here is whether ἅγιον functions as a substantive (“the Holy One”) or as a predicate adjective modifying “the one who called you” (“who is holy”).
• γενήθητε: This is the aorist imperative (second person plural) of γίνομαι (“to become,” “to be”). As noted by commentators such as Meyer, this form frequently substitutes for the imperative of εἰμί (“to be”) in both the Septuagint (LXX) and the New Testament, particularly in exhortations commanding a state of being (e.g., Psalm 69:26 LXX). Thus, it should be understood as a command to *be* holy, emphasizing the state and ongoing character, rather than merely the process of *becoming* holy, though it certainly implies active pursuit.
• ἀναστροφῇ: This noun (BDAG, s.v. ἀναστροφή) refers to “way of life, conduct, behavior.” The phrase ἐν πάσῃ ἀναστροφῇ, as clarified by Meyer, signifies “in every aspect of your behavior” or “in your every walk,” rather than simply “in your whole behavior.” This emphasizes the comprehensive and pervasive nature of the commanded holiness, extending to all areas of the believer’s life.

Translation Variants and Grammatical & Rhetorical Analysis

The core exegetical issue in 1 Peter 1:15 centers on the grammatical role of ἅγιον within the phrase κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον, which leads to two distinct interpretative frameworks:

Interpretation 1: ἅγιον as a Substantive

This interpretation understands ἅγιον as a substantive, referring to God as “the Holy One.” In this reading, τὸν καλέσαντα ὑμᾶς functions as an adjectival participle phrase modifying this substantive. The phrase κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον would then be translated as “in accordance with the Holy One who called you” or “in conformity to the Holy One who called you.”

Grammatically, this follows a common construction where κατά + accusative signifies a standard or norm. Translations like the NASB and NET adhere to this understanding. Meyer’s Critical Commentary explicitly supports this, stating that “ἅγιον is here a substantive, to which the participle καλέσαντα is added as nearer definition.” The rhetorical force of this interpretation emphasizes that the believers’ holiness is grounded in, derived from, and shaped by the inherent holiness of God Himself. He is the ultimate, unchangeable standard against which their lives are measured.

Interpretation 2: ἅγιον as a Predicate Complement

This interpretation views ἅγιον as a predicate adjective describing “the one who called you.” In this case, κατά takes on a comparative meaning, akin to “just as” or “as.” The implied structure is “just as the one who called you is holy, you also be holy.”

Translations such as the ESV, KJV, NIV, and NLT adopt this rendering. The Expositor’s Greek Testament explicitly argues for this, stating: “ἅγιον is better taken as predicate than as substantive, since ὁ καλέσας (καλῶν) is well-established as a title of God in His relation to Gentile Christians (cf. 1 Peter 2:9, etc.).” This interpretation highlights a direct parallelism between God’s holiness and the commanded holiness of believers. The phrase καὶ αὐτοὶ (“you yourselves also”) strongly reinforces this parallel, forming an antithesis to “the Holy One” or “He who is holy,” as noted by Meyer. The rhetorical impact here is one of imitation: believers are to emulate the very character of God. The divine call (τὸν καλέσαντα ὑμᾶς) is not only the origin of their new identity but also the pattern for their transformed conduct.

Both interpretations are grammatically plausible due to the semantic range of κατά and the flexibility of participial phrases in Greek. However, the direct parallelism suggested by καὶ αὐτοὶ following the description of God’s holiness, combined with the exhortation to “be holy,” often leads interpreters to favor the predicative reading for its strong rhetorical emphasis on imitation.

Conclusions and Translation Suggestions

Both interpretations offer significant theological insight into the nature of Christian holiness. The substantive reading grounds holiness in God’s intrinsic identity as “the Holy One,” making His character the ultimate blueprint. The predicative reading emphasizes the *manner* of God’s holiness as the pattern for the believers’ imitation, creating a powerful “as He is, so be you” dynamic. Given the presence of καὶ αὐτοὶ and the subsequent command to “be holy,” the predicative interpretation often resonates more strongly with the immediate context of exhortation to mimic divine attributes. The call to holiness is thus presented as an imitation of the divine character, rooted in God’s gracious initiative to call his people.

Here are three translation suggestions, reflecting these exegetical considerations:

1. But in accordance with the Holy One who called you, you yourselves also be holy in all your conduct.

   This translation understands ἅγιον as a substantive, referring to God as “the Holy One,” making His nature the ultimate standard for believers’ behavior. The phrase κατά denotes conformity to this divine standard.

2. But just as the One who called you is holy, you yourselves also be holy in all your conduct.

   This rendering interprets ἅγιον as a predicate complement, emphasizing the direct imitation of God’s holiness. The preposition κατά here conveys a comparative sense, establishing God’s holiness as the pattern to be followed.

3. Instead, as He who called you is holy, so also be holy yourselves in every aspect of your behavior.

   This option synthesizes the comparative sense of κατά and the predicative understanding of ἅγιον. It also clarifies the comprehensive scope of ἐν πάσῃ ἀναστροφῇ as affecting “every aspect” of one’s life, thus emphasizing a holistic call to imitate God’s holiness.