G.K. Beale, «Peace and Mercy Upon the Israel of God. The Old Testament Background of Galatians 6,16b», Vol. 80 (1999) 204-223

This essay has contended that Paul’s reference to "new creation" and the pronouncement of "peace and mercy" on the readers in Gal 6,15-16 is best understood against the background of Isa 54,10 and the surrounding context of similar new creation themes elsewhere in Isa 32–66, which are echoed also earlier in Galatians, especially in 5,22-26. The analysis confirms those prior studies which have concluded that "the Israel of God" refers to all Christians in Galatia, whether Jewish or Christian. Lastly, the demonstration of an Isaianic background for the concept of new creation in Gal 6,15-16 falls in line with Paul’s other reference to "new creation" in 2 Cor 5,17 and John’s allusion to new creation in Rev 3,14, where Isa 43 and 65–66 stand behind both passages. Isa 54,10 was likely not the sole influence on Gal 6,16, but such texts as Psalm 84 (LXX), the Qumran Hymn Scroll (1QH 13,5), and Jub 22,9 may have formed a collective impression on Paul, with the Isaiah text most in focus; alternatively, the texts in Qumran and Jubilees may be mere examples of a similar use of Isaiah 54 on a parallel trajectory with that of Paul’s in Galatians 6.

Tim 1,1; 2 Tim 1,1; 2 Jn 3; Jude 2; though Jude has e!leoj u(mi=n kai_ ei)rh/nh kai_ a)ga/ph). Not only is Gal 6,16 not part of a threefold series of words, but also ei)rh/nh precedes e!leoj, and the phrase e)p' au)tou_j is placed between the two words, a structure which is without analogy in the above four introductions. Another difference is that these others are standardized introductions, whereas Gal 6,16 is part of an epistolary conclusion which does not appear to be formulaic wording. There appears, at first glance, to be no particular OT allusion in these other passages. Whatever the bearing of these epistolary introductions is on Gal 6,17, it is clear that the Galatians’ wording preceded all the others and is an earlier composition. If there is any relationship, then we could possibly conceive of the introductions having become standardized formulae based on that of Gal 6,16 together with Isaiah 54 and Psalm 84 and, possibly, other similar early Jewish combinations of "peace and mercy" (on which see above: e.g., Tobit 7, etc.).

        Especially striking is the observation that not once does the combination "mercy and peace" appear in either the introductions or conclusions of Hellenistic epistolary literature of the earlier or contemporary period with the NT (e.g., in the body of extant papyrus letters [cf. the Hunt and Edgar volume of Select Papyri I in the Loeb edition]). This combination is unique to the OT, a very few early Jewish texts, and the NT⁴⁸. This fact enhances the possibility that Galatians is dependent on the earlier OT uses (especially Isaiah 54) and that the subsequent uses in epistolary introductions in the NT after Galatians are also based on the OT, early Jewish, and Galatians’ usage.

IV. Galatians 6,17 with relationship to the preceding context

        Since "peace" should reign in the new creation (v. 16b), Paul asks that "no one [apparently no so-called brother] cause trouble for me". He explicitly says this because (ga_r) he bears on his "body the brand-marks of Christ". Those who belong to the old age insist on "making a good showing in the flesh" by being identified with the mark of "circumcision" in which they "boast" (v. 13). Since Paul, on the other hand, wants to "boast" only "in the cross of our Lord Jesus Christ"