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.

identify with his people Israel by converting and becoming "proselytes" to the faith of Israel. From the Septuagintal translator’s perspective, the Gentiles cannot enjoy these blessings separately from Israel but only by becoming a part of national, theocratic Israel. Paul also likely does not see that Gentiles can enjoy end-time blessings separately from Jews because the only way that either can participate in such blessing is by identifying with Christ, the true Israel, the true "seed of Abraham" (Gal 3,16.29). Gentiles no longer need to move to geographical Israel and find "refuge" there in order to convert to the faith of that theocratic nation and they no longer need to adopt the national signs of Israel (e.g., circumcision) to be considered true Israelites. Rather, now, in the new redemptive-historical epoch launched by Christ’s death and resurrection, Gentiles merely need to move spiritually to Christ, find "refuge" in him, and convert to faith in him in order to become true Israelites.

        In view of the associations of new creation which have been "ringing around" Isa 54,10 and the way Revelation 21 understands Isaiah 54 as a new creation text, it should not be surprising that Paul would find it natural to allude to Isaiah’s "peace and mercy" in Gal 6,16 as a part of the "new creation" which he has just explicitly mentioned in v. 15.

        A further affinity between Isaiah 54 and Gal 4,24-27/6,16 lies in the fact that both explicitly mention the covenantal nature of the salvific restoration (cf. Isa 54,10, "covenant of your peace," and Gal 4,24.27, "these [women] are two covenants [v. 24]... the Jerusalem above is free; she is our mother"). That Paul would have a new creation context from Isaiah in mind in Gal 6,15-16 is not unexpected, since he clearly refers to the new creation prophecies of Isa 43,19 and Isa 65,17 in 2 Cor 5,17, where he also refers to kainh/ kti/sij: "if anyone is in Christ, then there is a new creation; the old things have passed away, behold new things have come about". Likewise, the similar expression of Christ as "the beginning of the [new] creation of God" (h( a/rxh_ th=j kti/sewj tou= qeou=) in Rev 3,14 is also heavily indebted to the same Isaiah 43 and 65 texts³⁵.