Azahari Hassim
Some argue that Isaiah 54 refers to Hagar, with the term “barren” in verse 1 signifying Hagar’s land, the prophecy of which in Genesis 21:18 remains unfulfilled. Paul knew this and changed its interpretation to Sarah instead. How is their reasoning justified?
The argument that Isaiah 54 refers to Hagar rather than Sarah is based on a few key points:
1. The Use of “Barren” in Isaiah 54:1
- Isaiah 54:1 states: “Sing, O barren, you who have not borne! Break forth into singing, and cry aloud, you who have not labored with child! For more are the children of the desolate than the children of the married woman,” says the Lord.
- Some argue that “barren” here refers metaphorically to Hagar’s land (often linked to the wilderness) rather than Sarah.
- Genesis 21:18 contains God’s promise to Hagar that Ishmael will become a great nation, which some see as unfulfilled. They suggest that Isaiah 54:1 could be referencing a future fulfillment of Hagar’s descendants prospering.
2. Paul’s Interpretation in Galatians 4:27
- Paul quotes Isaiah 54:1 in Galatians 4:27, but he applies it to Sarah, linking it to the Christian message of freedom.
- He contrasts Hagar (the old covenant, slavery) with Sarah (the new covenant, freedom), seeing Sarah as the “barren” woman whose descendants (through Isaac and Christ) would become more numerous.
- Critics argue that Paul reinterpreted Isaiah 54:1 for his theological agenda, deviating from what they see as the original reference to Hagar.
3. Hagar as the “Desolate” One and Sarah as the Woman with a Husband
• The term “desolate” (שׁוֹמֵמָ֛ה, shamemah) in Isaiah 54:1 could be understood as describing Hagar’s situation after being cast out in Genesis 21. Her experience of abandonment mirrors the condition of the “desolate woman” in Isaiah 54:1.
In contrast, Sarah is understood as the Woman with a Husband, who ultimately bore Isaac within the covenant.
- Some suggest that, in its original context, Isaiah 54 speaks of restoration and an expansion of Hagar’s descendants, rather than Sarah’s.
4. Unfulfilled Promise in Genesis 21:18
- The promise to Hagar that Ishmael would become a great nation is seen as an ongoing prophecy.
- Those who argue for Hagar’s connection to Isaiah 54 suggest that Paul’s interpretation suppresses the potential application to Hagar’s descendants.
5. Isaiah 54:4-6 – Allusions to Hagar
These verses express themes of shame, abandonment, and restoration:
• Verse 4:
“Fear not; for thou shalt not be ashamed neither be thou confounded; for thou shalt not be put to shame; for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.”
This reflects Hagar’s experience of humiliation when she was cast out. God’s reassurance in Isaiah 54 mirrors His promise to care for Hagar and Ishmael (Genesis 21:17-18).
- Verse 5:
“For your Maker is your husband—the Lord Almighty is his name.”
While Hagar was abandoned by Abraham, God Himself took the role of protector and provider for her, signifying divine restoration and care. - Verse 6:
“The Lord will call you back as if you were a wife deserted and distressed in spirit—a wife who married young, only to be rejected.”
This resonates with Hagar’s story of rejection and distress. Just as God assured Hagar that her son would thrive and become a great nation, Isaiah 54:6 portrays a compassionate God who calls back the rejected and restores their dignity.
Conclusion:
The argument that Isaiah 54 refers to Hagar relies on a specific interpretation of “barren” and the idea that Genesis 21:18 remains unfulfilled. However, Paul’s reinterpretation aligns with a longstanding theological framework in which Isaiah 54 symbolizes Israel and, by extension, the new covenant. While some may argue that Paul altered the original intent, his reading follows common Jewish exegetical methods of reinterpreting scripture in new covenantal contexts.
The Apostle Paul and the people of Kedar
Paul claimed that he was an apostle to the Gentiles. What was his connection to the people of Kedar, who were Gentiles and would enter God’s fold as predicted in Isaiah 42 verse 11 and Isaiah 60 verse 7? Kedar was the son of Ishmael, the ancestor of the Arab people.
This is a very interesting question. Paul was an apostle to the Gentiles, meaning that he preached the gospel of Jesus Christ to the non-Jewish nations. He traveled extensively throughout the Roman Empire, visiting places such as Cyprus, Asia Minor, Greece, Macedonia, and Rome. He also wrote many letters to the churches he founded or visited, which are part of the New Testament.
While Paul’s ministry was mainly directed towards the Gentiles in various regions, there is no specific mention or connection between Paul and the people of Kedar in the New Testament.
The people of Kedar were a nomadic tribe of Arabs, descended from Ishmael, the son of Abraham and Hagar. They are mentioned several times in the Old Testament as examples of the distant nations that would worship the true God. Isaiah 42 verse 11 and Isaiah 60 verse 7 are two of the prophecies that foretell the inclusion of the people of Kedar in God’s salvation plan.
The references to Kedar in Isaiah are prophecies that speak about the inclusion of Gentiles into God’s fold. These prophecies imply that people from various nations, including the descendants of Kedar, would come to worship and acknowledge God.
Although Paul’s mission was to bring the message of salvation to the Gentiles, his primary interactions were with the Greco-Roman world rather than specific Arab or Ishmaelite communities. However, there is no specific mention of Paul having a direct connection to the people of Kedar mentioned in those specific verses of Isaiah.
Paul and the Prophecy of Hagar’s Descendants
Genesis 21, verse 18, reads:
“Arise, lift up the boy and hold him in your hand; for I will make him a great nation.”
Did Paul know the significance of the prophecy of Hagar’s descendants as Gentiles and what lies in store for them in future?
Paul the Apostle, a key figure in the New Testament known for his epistles and missionary work, does not specifically address the prophecy of Hagar’s descendants as Gentiles in his writings. To understand this question, we need to break down several components:
- Hagar’s descendants: In the Book of Genesis in the Old Testament, Hagar is the Egyptian servant of Sarah, Abraham’s wife. Hagar bears Abraham a son named Ishmael after Sarah herself is initially barren. God promises Hagar that he will make Ishmael’s descendants into a great nation.
- Gentiles: The term “Gentiles” traditionally refers to non-Jewish people. In the context of the New Testament and Paul’s writings, Gentiles are often the audience of his missionary work, as he is known as the “Apostle to the Gentiles.”
- Paul’s understanding of prophecy: Paul was well-versed in Hebrew scripture and often referenced Old Testament prophecies to support his teachings about Jesus Christ. However, he does not directly link the prophecy concerning Hagar’s descendants with the future of the Gentiles in his epistles.
Paul’s primary concern regarding the Gentiles was their inclusion in the salvation brought by Jesus Christ, as he believed that through Jesus, both Jews and Gentiles were offered salvation and could become part of the people of God. This is a theme that Paul revisits multiple times, emphasizing that faith in Christ, rather than adherence to the Law of Moses, is the path to righteousness and inclusion in God’s promises.
In Galatians 4, verses 21 to 31, Paul does use the story of Sarah and Hagar allegorically to contrast the old covenant under the law (associated with Hagar, Mount Sinai, and slavery) with the new covenant of freedom and promise (associated with Sarah and the Jerusalem above).
However, this allegory is meant to illustrate spiritual concepts rather than to provide commentary on the future of specific ethnic descendants.
The future of Hagar’s descendants, or Ishmaelites, as understood in biblical prophecy, is not a topic Paul explicitly addresses in terms of specific outcomes or roles for them in future events. He did not reveal what lies in store for Hagar’s descendants in the future. His focus is more on the spiritual implications of faith and the unity of believers under the new covenant in Christ.
Connecting the Dots: Isaiah 60:7, the Hajj Ritual, and the Prophecy of Ishmael’s Descendants
Some believe that Isaiah 60, verse 7, is related to the Hajj ritual, and is the fulfillment of Hagar’s prophecy regarding Ishmael in Genesis 21, verse 18. How is this interpretation presented?
This is an interesting question. The interpretation that Isaiah 60, verse 7, is related to the Hajj ritual and the fulfillment of Hagar’s prophecy regarding Ishmael is based on the following assumptions:
The verse reads:
“All the flocks of Kedar will be gathered to you, The rams of Nebaioth will serve you; They will go up on My altar with acceptance, And I will glorify My glorious house.”
The flocks of Kedar and the rams of Nebaioth in Isaiah 60, verse 7, refer to the descendants of Ishmael, who was the son of Abraham and Hagar, and the ancestor of the Arabs. Kedar and Nebaioth were two of Ishmael’s sons (Genesis 25, verse 13).
The altar and the glorious house mentioned in Isaiah 60, verse 7, refer to the Kaaba. The Kaaba is a sacred building in Mecca that has a cube shape. Muslims believe it was constructed by Abraham and Ishmael. It serves as the direction of prayer and is also the destination for the Hajj pilgrimage.
The acceptance of the offerings on the altar and the glorification of the house in Isaiah 60, verse 7, refer to Muslims performing their Hajj, known as the Feast of Sacrifice. This sacrifice is performed in remembrance of Prophet Abraham’s willingness to sacrifice his son Ishmael and as a demonstration of submission to Allah’s will.
Furthermore, it is a prophecy of God’s acceptance and blessing of the Ishmaelites, who worship Him at the Kaaba in sincerity and submission, as He promised Hagar in Genesis 21, verse 18, “I will make him into a great nation.”
This interpretation is presented by some Muslim scholars and commentators, who see it as a proof of the truth and validity of Islam and the Hajj ritual.
ABRAHAMIC THEOLOGY 