Verse
Context
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
As many as walk according to this rule - Τῳ κανονι τουτῳ· This canon; viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; that circumcision and uncircumcision are equally unavailable; and that none can be saved without being created anew. This is the grand canon or rule in Christianity. Peace be on them - Those who act from this conviction will have the peace and mercy of God; for it is in this way that mercy is communicated and peace obtained. The Israel of God - The true Christians, called here the Israel of God, to distinguish them from Israel according to the flesh. See the notes on Rom 2:29; Rom 4:12 (note).
Jamieson-Fausset-Brown Bible Commentary
as many--contrasting with the "as many," Gal 6:12. rule--literally, a straight rule, to detect crookedness; so a rule of life. peace--from God (Eph 2:14-17; Eph 6:23). mercy-- (Rom 15:9). Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Gal 3:9, Gal 3:29; Rom 2:28-29; Phi 3:3).
John Gill Bible Commentary
From henceforth let no man trouble me,.... Having so clearly stated and explained the doctrine of justification, and so largely proved that it is not by works, but by faith, and that circumcision and other rituals of the ceremonial law were not necessary to it, he desires, nay, in an authoritative way he requires, that they give him no further trouble on that head; signifying, that he expected they would be satisfied with what he had wrote, and abide by the truth and obey it, as they had formerly done; that he should hear no more objections from them, or complaints of them: nor need they further inquire his sense of these things; by this they would fully know his faith and practice; as indeed they might also by his suffering persecutions on the account of his faith, and his preaching the Gospel of Christ, and particularly this part of it: for I bear in my body the marks of the Lord Jesus; by which he means, not the marks in Christ's hands, feet, and side; but the reproachful characters the apostle was stigmatized with; or the real scars in his body, made by beating, scourging, and stoning of him; or his sufferings and persecutions in general, which he endured for the sake of Christ and his Gospel; see Co2 11:23. The allusion is either to servants and soldiers, who, when taken into service, used to have some particular mark put upon them, that they might be known to be such an one's servant, or soldier (c); as the Hebrew servant, who was willing to serve his master, had his ear bored through with an awl, Exo 21:6 so the apostle was known to be a firm and faithful servant, and a good soldier of Christ, by the reproaches and afflictions which he underwent for his sake; or else to those marks which, by way of reproach and punishment, were made upon fugitive servants, or soldiers, that deserted; as the sufferings of the apostle were designed as reproaches to him, and punishments of him, for preaching the Gospel of Christ; but these he gloried in, and bore and carried as trophies and marks of honour. Just as veteran soldiers show the scars and wounds they have received in battle, as tokens of their valour and courage, in facing and fighting the enemy in greatest danger: these he is said to bear "in his body"; not in the bodies of others, he gloried not in their flesh, as the false apostles did; nor in the circumcision of his own flesh, the scar that left there the mark of Moses and of a Jew; but in those things which were marks of his being a disciple of Christ, and not of Moses, and which he bore for his sake; and since therefore it was so easy to discern on which side of the question he was, from his suffering persecution for the cross of Christ; and since he had so many and such great trials and exercises, he, with apostolical gravity and authority, commands them to give him no more trouble, from the time of their reception of the epistle, henceforward. (c) Vid. Lydium de re militare, l. 1. c. 6.
Tyndale Open Study Notes
6:16 This principle is putting trust in Christ for salvation (6:14-15) • they are the new people of God (literally and [or even] upon the Israel of God): The Greek conjunction kai, usually translated “and,” often means “even.” If it means and, then the Israel of God is a separate group from all who live by this principle; if it means even, then they are the same group. The Jewish people still have an identity before God (Rom 9:1-5; 10:1-4; 11:1-32). Gentiles who believe have been grafted in, and Jews who disbelieve have been pruned out of the spiritual Israel (Rom 11:17-24; cp. Phil 3:2-3; Col 2:11-12). Paul thus considers all Christians to be the true Israel (see Rom 2:28-29; 9:6-8; cp. Gal 4:21-31). The phrase the Israel of God does not appear elsewhere in the New Testament or in other literature; perhaps the false teachers promised this identification to Gentiles who would accept circumcision. If so, then Paul turned their argument on its head: The believing Gentiles in Galatia didn’t need circumcision, for they were already God’s Israel—his true people—through faith in Christ.
Final Warnings and Blessings
15For neither circumcision nor uncircumcision means anything. What counts is a new creation.16Peace and mercy to all who walk by this rule, even to the Israel of God.
- Scripture
- Sermons
- Commentary
The Israel of God - Part 1
By T. Austin-Sparks2.1K48:40IsraelISA 53:10JHN 16:20ROM 8:22GAL 6:16In this sermon, the speaker emphasizes the importance of having a genuine heart relationship with God. He uses the analogy of a tree that appears to be real but is hollow on the inside, illustrating the danger of superficial faith. The speaker also mentions the necessity of going through trials and suffering to reveal the true treasure within. He references a message from a brother in China about the breaking of the devil to uncover the preciousness of the treasure within. The sermon concludes with a discussion of the phrase "the Israel of God" in the letter to the Galatians and references Isaiah 53:10-11.
God Come to His Gathering
By Dennis Kinlaw1.6K32:13GodGEN 12:1EXO 3:1EXO 19:1MAT 18:20MRK 8:31ACT 2:1GAL 6:16In this sermon, the speaker shares a personal experience of attending a Billy Graham crusade and being moved to come forward and accept Christ. He emphasizes the power of believers coming together in worship and seeking God, as it creates a unique presence and possibility for transformation. The speaker also highlights the importance of time in God's plan, noting that while eternity is significant, there is also a great interest in history throughout the Bible. He mentions the impact of old-fashioned revival meetings, where communities would set aside time to worship and meet God, leading to potential transformation through the word of God.
01 New Wine in New Wineskins the Difference Between the Old and the New
By Zac Poonen1.6K59:17PSA 139:23EZK 36:22MAT 7:14JHN 14:15ROM 8:13GAL 6:16COL 1:18REV 19:10This sermon emphasizes the importance of hallowing God's name and living in a way that glorifies Him. It discusses the need for a new heart, filled with the Holy Spirit, to overcome sin and idolatry. The focus is on seeking a new covenant life, walking in God's commandments, and loathing one's own sinful ways. The goal is to have the church resemble the Garden of Eden, a testimony of God's holiness and power.
The Principle of Travail
By T. Austin-Sparks3Spiritual GrowthSuffering and TriumphISA 53:10GAL 6:16T. Austin-Sparks emphasizes the principle of travail as a divine law established after the fall, linking it to the justification of life through reproduction and the necessity of suffering for spiritual growth. He illustrates that true spiritual value comes at a cost, and that God's purposes are birthed through struggle and pain, ultimately leading to triumph and enlargement. The sermon highlights the significance of travail in both the natural and spiritual realms, asserting that it reveals the depth of our commitment to God and the preciousness of His work in us. Sparks encourages believers to embrace the challenges of life as opportunities for spiritual formation and to recognize the true Israel of God as those who endure through travail.
The Puritan Illusion - Part One
By Charles Alexander0ISA 59:20MAT 13:13JHN 3:16ACT 26:21ROM 11:25ROM 16:251CO 2:13GAL 6:16EPH 3:3Charles Alexander preaches against the belief that the past history of the Christian Church is a failure and that the triumph of the Kingdom of Christ awaits a future day when the Jewish people as a nation will be converted. He refutes the notion that the success of the Church is reserved for a future Jewish conversion, highlighting the faithful martyrs, saints, and preachers who have contributed to the Church's growth over the past twenty centuries. Charles emphasizes the importance of laboring faithfully in the present, despite discouraging circumstances, rather than waiting for a future event. He challenges the idea that the true success of the Church depends on a future Jewish conversion, urging believers to focus on their current ministry and not be swayed by illusions that undermine the true teachings of Scripture.
The Significance of the Person and Ministry of the Apostle Peter
By T. Austin-Sparks0The New IsraelIdentity in ChristISA 53:1MAT 21:43JHN 4:291CO 6:20GAL 6:16EPH 1:41PE 1:11PE 2:91PE 5:8T. Austin-Sparks emphasizes the significance of the Apostle Peter's ministry, highlighting how Peter transitioned from a prominent disciple to a foundational leader of the new spiritual Israel. He notes that while Peter's life is less documented compared to Paul, his letters reveal a deep understanding of Jesus' teachings and the establishment of a holy nation. Sparks points out that Peter's experiences, including his failures and restoration, shaped his insights into God's mercy and the inheritance of believers. The sermon encourages Christians to recognize their identity as part of this new Israel, inheriting the promises of God through Christ. Ultimately, it calls for a deeper internalization of the teachings of Jesus, as exemplified in Peter's life.
Our Charter Is From God
By A.W. Tozer0ACT 21:24GAL 5:25GAL 6:16PHP 3:16The preacher delves into the Greek word 'stoicheo', which means to walk in line with the Spirit as a continual and habitual action in the believer's life. This involves behaving properly, living in conformity with God's standards, and following in the footsteps of Christ. The sermon emphasizes the importance of keeping in step with the Holy Spirit, avoiding boastfulness, provocation, and envy among believers, and striving for unity and harmony in the church by aligning with the Spirit's guidance.
Prophecy Spiritually Understood - Pt 4 "Ezekiel and His Brethren"
By Charles Alexander0EZK 37:1MAT 13:10JHN 4:21JHN 10:27ROM 11:262CO 3:3GAL 6:16HEB 7:25HEB 12:22Charles Alexander preaches about the impoverishment the Church has suffered through literalizing theories in the treatment of Ezekiel's prophecies, emphasizing the need to understand the spiritual treasures and wonders of the prophets rather than reducing prophecy to dry bones. He highlights the importance of recognizing the spiritual significance and fulfillment of Ezekiel's visions in Christ, revealing the eternal truths and mysteries hidden within the prophecies. Charles challenges the incompetence of evangelical pulpit exposition and encourages a deeper, spiritual understanding of Ezekiel's prophecies, pointing to the spiritual restoration and fulfillment in the Church of Jew and gentile as the true Israel of God.
The Israel of God
By T. Austin-Sparks0Spiritual IdentityUnity in ChristEXO 18:8ISA 53:10JHN 13:35ROM 9:6GAL 3:16GAL 4:19GAL 6:16COL 1:27COL 3:1T. Austin-Sparks emphasizes the distinction between 'Israel after the flesh' and 'the Israel of God', highlighting that true Israel is not defined by physical lineage but by spiritual rebirth through Christ. He explains that while the Jewish nation has a historical significance, the true children of God are those born of the promise, reflecting the spiritual realities of Christ's travail. Sparks urges believers to recognize their identity in Christ, which transcends earthly ties and emphasizes the need for spiritual discernment and unity among God's people. He warns against losing distinctiveness and cohesion as the true Israel, which is marked by unmistakable features of Christ's character. Ultimately, the sermon calls for a deeper understanding of what it means to be part of the spiritual Israel, living in hope and unity as a reflection of God's eternal purpose.
God's New Israel
By T. Austin-Sparks0Spiritual EmancipationIdentity in ChristLUK 12:32ACT 15:141CO 10:11GAL 6:16EPH 6:12HEB 8:9HEB 9:261PE 2:91JN 5:19REV 5:12T. Austin-Sparks emphasizes that God's purpose remains unchanged as He transitions from the Old Testament's physical Israel to a new spiritual Israel, the Church, which is formed from all nations. He highlights the principles of emancipation from spiritual bondage, showcasing how the old Israel's liberation from Egypt parallels the Church's deliverance from sin and the world. Sparks stresses the importance of understanding the power of the Blood of the Lamb and the spiritual battle against evil forces, asserting that true believers are a threat to the kingdom of darkness. He encourages the congregation to recognize their identity as part of this new Israel and to rely on God's power in their spiritual journey.
The Hope of Israel
By T. Austin-Sparks0Hope of the ChurchMessiahEZK 28:14MAT 28:18LUK 2:25JHN 14:6ACT 28:20GAL 6:16COL 1:161TH 2:14HEB 1:21PE 1:3T. Austin-Sparks emphasizes that the 'Hope of Israel' is fundamentally centered on the Messiah, who is Jesus Christ. He explains that while Israel's hope was earthly and temporal, the Church's hope is spiritual and eternal, fulfilled in Christ's resurrection. Sparks highlights the transition from the Old Testament's anticipation of the Messiah to the New Testament's realization of Him in Jesus, who embodies all the promises and roles of the coming Redeemer. He contrasts the nature of Israel's expectations with the Church's inheritance, which is incorruptible and reserved in heaven. Ultimately, the sermon calls believers to recognize the profound significance of Jesus as the fulfillment of Israel's hope and the source of their living hope.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
As many as walk according to this rule - Τῳ κανονι τουτῳ· This canon; viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; that circumcision and uncircumcision are equally unavailable; and that none can be saved without being created anew. This is the grand canon or rule in Christianity. Peace be on them - Those who act from this conviction will have the peace and mercy of God; for it is in this way that mercy is communicated and peace obtained. The Israel of God - The true Christians, called here the Israel of God, to distinguish them from Israel according to the flesh. See the notes on Rom 2:29; Rom 4:12 (note).
Jamieson-Fausset-Brown Bible Commentary
as many--contrasting with the "as many," Gal 6:12. rule--literally, a straight rule, to detect crookedness; so a rule of life. peace--from God (Eph 2:14-17; Eph 6:23). mercy-- (Rom 15:9). Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Gal 3:9, Gal 3:29; Rom 2:28-29; Phi 3:3).
John Gill Bible Commentary
From henceforth let no man trouble me,.... Having so clearly stated and explained the doctrine of justification, and so largely proved that it is not by works, but by faith, and that circumcision and other rituals of the ceremonial law were not necessary to it, he desires, nay, in an authoritative way he requires, that they give him no further trouble on that head; signifying, that he expected they would be satisfied with what he had wrote, and abide by the truth and obey it, as they had formerly done; that he should hear no more objections from them, or complaints of them: nor need they further inquire his sense of these things; by this they would fully know his faith and practice; as indeed they might also by his suffering persecutions on the account of his faith, and his preaching the Gospel of Christ, and particularly this part of it: for I bear in my body the marks of the Lord Jesus; by which he means, not the marks in Christ's hands, feet, and side; but the reproachful characters the apostle was stigmatized with; or the real scars in his body, made by beating, scourging, and stoning of him; or his sufferings and persecutions in general, which he endured for the sake of Christ and his Gospel; see Co2 11:23. The allusion is either to servants and soldiers, who, when taken into service, used to have some particular mark put upon them, that they might be known to be such an one's servant, or soldier (c); as the Hebrew servant, who was willing to serve his master, had his ear bored through with an awl, Exo 21:6 so the apostle was known to be a firm and faithful servant, and a good soldier of Christ, by the reproaches and afflictions which he underwent for his sake; or else to those marks which, by way of reproach and punishment, were made upon fugitive servants, or soldiers, that deserted; as the sufferings of the apostle were designed as reproaches to him, and punishments of him, for preaching the Gospel of Christ; but these he gloried in, and bore and carried as trophies and marks of honour. Just as veteran soldiers show the scars and wounds they have received in battle, as tokens of their valour and courage, in facing and fighting the enemy in greatest danger: these he is said to bear "in his body"; not in the bodies of others, he gloried not in their flesh, as the false apostles did; nor in the circumcision of his own flesh, the scar that left there the mark of Moses and of a Jew; but in those things which were marks of his being a disciple of Christ, and not of Moses, and which he bore for his sake; and since therefore it was so easy to discern on which side of the question he was, from his suffering persecution for the cross of Christ; and since he had so many and such great trials and exercises, he, with apostolical gravity and authority, commands them to give him no more trouble, from the time of their reception of the epistle, henceforward. (c) Vid. Lydium de re militare, l. 1. c. 6.
Tyndale Open Study Notes
6:16 This principle is putting trust in Christ for salvation (6:14-15) • they are the new people of God (literally and [or even] upon the Israel of God): The Greek conjunction kai, usually translated “and,” often means “even.” If it means and, then the Israel of God is a separate group from all who live by this principle; if it means even, then they are the same group. The Jewish people still have an identity before God (Rom 9:1-5; 10:1-4; 11:1-32). Gentiles who believe have been grafted in, and Jews who disbelieve have been pruned out of the spiritual Israel (Rom 11:17-24; cp. Phil 3:2-3; Col 2:11-12). Paul thus considers all Christians to be the true Israel (see Rom 2:28-29; 9:6-8; cp. Gal 4:21-31). The phrase the Israel of God does not appear elsewhere in the New Testament or in other literature; perhaps the false teachers promised this identification to Gentiles who would accept circumcision. If so, then Paul turned their argument on its head: The believing Gentiles in Galatia didn’t need circumcision, for they were already God’s Israel—his true people—through faith in Christ.