In another forum, a question was raised about 1 Peter which implied that the author of 1 Peter was familiar with Paul's Epistle to the Galatians.
What textual evidence (within 1 Peter) supports the theory that the author of 1 Peter was familiar with Galatians?
In answering the question of whether the author of 1 Peter was familiar with Galatians, we must first recognize that Scripture was divinely inspired but also written in a context where early Christian leaders were aware of each other’s teachings. Evidence suggests that Peter may indeed have been familiar with Paul’s letter to the Galatians, as we see shared themes such as suffering for righteousness' sake, the emphasis on freedom in Christ, and the call to holy living.
For example, both letters address suffering as part of the Christian experience. Peter writes, “If you suffer for doing good and you endure it, this is commendable before God” (1 Peter 2:20), which resonates with Paul’s words in Galatians 6:9: “Let us not become weary in doing good.” There is also a strong emphasis on grace and holiness, with Peter encouraging believers to “be holy, as I am holy” (1 Peter 1:16), paralleling Paul’s teaching in Galatians that we are called to walk in the Spirit, producing fruits of holiness.
These shared concepts suggest that the author of 1 Peter was either directly influenced by Galatians or by the shared theological environment of the early Church. This intertextuality doesn’t diminish the individuality of the letters but highlights the continuity of the message of grace and transformation across the New Testament.
As preachers and students of Scripture, we must approach these texts with the understanding that they are part of a harmonious whole. The Spirit-led unity between Paul’s and Peter’s writings points us to a consistent message of salvation, grace, and holiness. In this, we see the beauty of Scripture as both a product of divine inspiration and communal faith.
From a hermeneutical perspective, this intertextuality teaches us that Scripture often interprets Scripture. The Holy Spirit, working through different apostles, creates a harmony of doctrine, so that the message of grace and sanctification, as Paul presents in Galatians, is reinforced and expanded in Peter’s pastoral exhortation. As preachers and teachers of God’s Word, we must approach these texts with reverence, recognizing that they form a unified testimony of the gospel’s power to transform lives, both then and now.
Raymond E. Brown says, in An Introduction to the New Testament, page 453, First Peter is in many theological stances close to Pauline thought. He says that some critics would put that writing in the Pauline rather than the Petrine school. In other words, the author knew a good deal about Paul's epistles, whether from having seen them or otherwise. The extent of the similarities, not only to Galatians but also to Romans and even Ephesians and Colossians, creates a presumption, at least of familiarity with the earlier epistles, such as to demand a lower standard of proof for a familiarity with Galatians.
Some commentators have pointed to similarities between 1 Peter chapter 4 and Galatians chapter 5. In this context, it has been suggested 1 Peter 4:3 seems to have been inspired by Galatians 5:19-21. If so, this would be good evidence that our author knew Paul's Epistle to the Galatians:
1 Peter 4:3: For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries
Galatians 5:19-21: Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
In its unexpected reference to Abraham and Sarah, 1 Peter 3:6 contains echoes of Galatians 4:22-25, but perhaps even more so of Romans 9:7-10. Whether the author knew one or both, this is the only New Testament reference to Sara outside Paul's epistles and the Epistle to the Hebrews.
The only evidence I see that Peter might have been familiar with the Galatians is that he addressed this epistle to them, and others. (I Peter 1:1) The purpose of his writing to them was persecution in the area and his concern was that Christians suffer as Christians, not as lawbreakers. (I Peter 2:13,14; 4:15,16) I see no evidence that he had read Galatians or that his writing to them depended on them. Paul mentions Peter in Gal. 2:7, 8 saying that the gospel of Peter was committed to the circumcision, as his was to the uncircumcision. But they both could minister to either Jew or Gentile. (Matt. 28:19, Acts 9:15)
It's unfortunate the question limits itself to 1 Peter because 2 Peter 3:15-16 makes clear that Kefa (Peter) was familiar with Shaul's (Paul's) writing.
15 and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, 16 as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures.
To address the relationship between 1 Peter and Galatians, it is essential to consider both the historical context and the theological themes present in these epistles. This analysis will explore whether the author of 1 Peter was familiar with Paul's Galatians, examining intertextual connections and the broader implications for understanding early Christian theology.
1 Peter
Authorship: Traditionally attributed to the Apostle Peter, one of Jesus Christ’s twelve disciples. However, some modern scholars debate this attribution, suggesting the possibility of a Petrine disciple or a later follower writing in Peter's name.
Dating: Generally dated between AD 60-64, during Peter's imprisonment in Rome, as inferred from 1 Peter 5:13, which mentions "Babylon," a common early Christian code name for Rome.
Galatians
Authorship: Universally attributed to the Apostle Paul.
Dating: Typically dated to around AD 49-55, making it one of Paul's earlier epistles. The letter addresses the issues of Galatianism, a movement advocating for Gentile Christians to adhere to Jewish law, particularly circumcision.
Given the dating of these letters, Galatians was written approximately 5-15 years earlier than 1 Peter. If 1 Peter was indeed authored by Peter during his Roman imprisonment, it is plausible that he would have been aware of Paul's letters, including Galatians, especially considering Paul's prominent role in the early church and the circulation of his epistles among early Christian communities.
However, there is no explicit textual evidence within 1 Peter that directly references Galatians or Paul's specific arguments. The lack of direct citations may be attributed to several factors:
Different Audiences: Galatians was addressed to churches in Galatia (modern-day Turkey), while 1 Peter was directed toward scattered believers in Asia Minor and possibly Rome.
Distinct Theological Emphases: While both letters address issues of faith and grace, their primary concerns differ—Galatians focuses on the law and justification by faith, whereas 1 Peter emphasizes suffering, holiness, and the hope of eternal life.
Despite the absence of direct references, 1 Peter and Galatians share several theological themes, indicating a possible familiarity with similar doctrinal concerns prevalent in early Christianity.
a. Justification by Faith
Galatians: Central to Galatians is the argument that believers are justified by faith in Jesus Christ rather than by adherence to the Law of Moses (Galatians 2:16).
1 Peter: While not as explicit, 1 Peter emphasizes living a life of faith and the transformation that comes through believing in Christ (1 Peter 1:3-5). The underlying principle aligns with the notion of faith being paramount over legalistic observance.
b. Suffering and Perseverance
Galatians: Addresses the spiritual struggles and the "thorn in the flesh" (Galatians 4:13-15), encouraging believers to remain steadfast in their faith.
1 Peter: Heavily focuses on suffering as a component of the Christian experience, exhorting believers to endure hardships with patience and hope (1 Peter 4:12-19).
c. New Creation and Transformation
Galatians: Discusses the concept of becoming a new creation through Christ (Galatians 6:15).
1 Peter: Similarly speaks of believers being born again into a living hope and being sanctified (1 Peter 1:3-4).
d. Grace and Mercy
Galatians: Emphasizes God's grace as the means of salvation, contrasting it with the insufficiency of the law (Galatians 5:4).
1 Peter: Highlights the gracious salvation through Christ and urges believers to live in accordance with this grace (1 Peter 5:10).
These thematic parallels suggest that both apostles were addressing the grace-centered foundation of Christian faith, possibly reflecting a shared theological environment influenced by similar understandings of Pauline doctrine.
a. Shared Theological Foundations
Scholars acknowledge that early Christian writings often share common theological foundations due to their reliance on the same Hebraic scriptures and the teachings of Jesus Christ. The convergence of themes in 1 Peter and Galatians can be attributed to this shared heritage rather than direct intertextual borrowing.
b. Indirect Influence
While there is no direct evidence of 1 Peter citing Galatians, it is plausible that Peter and other early church leaders were indirectly influenced by Paul's writings. The early Christian community was interconnected, with teachings and doctrinal positions disseminating through personal interactions, shared experiences, and communal gatherings.
c. Distinct Apostolic Voices
Despite thematic overlaps, 1 Peter maintains a distinct apostolic voice and addresses specific concerns unique to its recipients. This differentiation underscores the diversity within early Christian literature, where multiple voices contribute to a comprehensive theological discourse.
The potential familiarity of 1 Peter with Galatians underscores the pluralistic and dynamic nature of early Christian theology. It reflects how different apostles and leaders engaged with common issues—such as justification, grace, and suffering—from their unique perspectives and contexts.
a. Development of Doctrine
The interplay between Peter and Paul's teachings contributes to the development of foundational Christian doctrines, illustrating how diverse viewpoints coalesce into a coherent theological framework.
b. Unity Amidst Diversity
The shared themes despite differing contexts highlight the unity within early Christianity, emphasizing core beliefs while allowing for varied expressions and applications among different communities.
In conclusion, while there is no direct evidence that the author of 1 Peter explicitly references or directly engages with Paul's Galatians, the theological parallels suggest a shared doctrinal environment. Both epistles reflect a grace-centered understanding of salvation, emphasizing faith over legalistic adherence, and addressing the realities of suffering and perseverance in the Christian life.
The intertextual similarities likely arise from the common foundations in Hebrew scripture and the teachings of Jesus, rather than direct literary dependence. This analysis underscores the collective effort of early Christian leaders in articulating and defending the faith amidst diverse challenges and contextual pressures.
For a deepeer look at this, consider consulting scholarly works such as:
"The Epistles of Peter and Jude" by Peter H. Davids
"Galatians" by F.F. Bruce
"Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend" by Bart D. Ehrman
