What Do Genesis 20:1–21:34 Teach About Abraham, Ishmael, and the Philistines?

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Abraham as a Prophet

Genesis 20:7 presents Abraham as a prophet when God appears to Abimelech, the king of Gerar, in a dream. God warns Abimelech that he is “as good as dead” because he has taken Sarah, Abraham’s wife. He then instructs Abimelech to return Sarah to Abraham and says, “For he is a prophet, and he will pray for you, and you shall live.” This is the first instance in Scripture where the term “prophet” is used, and it raises the question of what it meant at this stage of biblical revelation.

The Hebrew word for prophet, navi’, conveys the idea of one who speaks on behalf of God. This definition is consistent with how prophets function throughout the Old Testament. Later, in Exodus 7:1, God tells Moses that Aaron will be his prophet, meaning Aaron will speak on behalf of Moses, just as a prophet speaks on behalf of God. In Deuteronomy, Moses establishes criteria for recognizing true prophets: they must speak the truth (Deuteronomy 18:22), and they must not lead people away from Jehovah (Deuteronomy 13:1-5).

Abraham’s role as a prophet, however, differs from later prophets such as Moses, Samuel, or Isaiah. Unlike them, Abraham did not receive and deliver prophetic oracles. Instead, his prophetic role appears to be primarily intercessory, as seen when he prays for Abimelech’s household to be healed (Genesis 20:17). God had closed the wombs of Abimelech’s household because of Sarah, but when Abraham prays, God restores them. This account highlights the importance of Abraham’s relationship with Jehovah and his role as a mediator for others.

Ishmael and the Allegory in Galatians 4

Ishmael, the son of Abraham through Hagar, is not named directly in Galatians, but Paul’s argument in Galatians 4:21-31 relies on the contrast between Hagar and Sarah, and by extension, Ishmael and Isaac. Paul uses this historical account to illustrate the distinction between law and grace, flesh and Spirit.

Galatians 4:22 states, “For it is written that Abraham had two sons, one by the slave woman and one by the free woman.” The key to understanding this passage appears in Galatians 4:24: “These things may be taken figuratively, for the women represent two covenants.” Hagar, the mother of Ishmael, represents the covenant from Mount Sinai, which corresponds to slavery under the Mosaic Law. In contrast, Sarah, the mother of Isaac, represents the covenant of promise, which is based on faith and results in spiritual freedom.

Paul further explains that those who rely on the law are like the children of Hagar, bound by the law’s demands, while those who live by faith in Christ are like Isaac, children of the promise. Galatians 4:28 states, “Now you, brothers and sisters, like Isaac, are children of promise.” Just as Ishmael was ultimately cast out, Paul says in Galatians 4:30, quoting Genesis 21:10, “Get rid of the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son.”

Paul’s use of this account is not to suggest that Ishmael himself was evil but to illustrate a theological point. Ishmael’s birth was the result of human effort, while Isaac’s birth was the result of divine promise. The broader lesson for believers is that salvation is not achieved through human effort or adherence to the law but by faith in the promises of God.

The Land of the Philistines in Genesis 21:34

Genesis 21:34 states that “Abraham sojourned in the land of the Philistines many days.” This reference to the Philistines in Abraham’s time has been debated because the Philistines are more prominently featured in the later history of Israel, particularly during the time of Samson, Saul, and David. Some critics argue that this reference is an anachronism, assuming that the Philistines did not arrive in Canaan until the twelfth century B.C.E. However, this assumption is based on the limited extra-biblical historical records rather than direct archaeological evidence proving their absence in earlier periods.

The Bible describes the Philistines as having migrated from Caphtor, which is generally identified with Crete (Jeremiah 47:4; Amos 9:7). While large-scale Philistine settlements may have developed later, smaller groups of sea peoples from the Aegean may have settled in the region earlier. This aligns with the biblical account that mentions Abimelech, the king of Gerar, dealing with Abraham. The Philistines in Abraham’s time were likely not yet the dominant force that they became in later centuries but were a distinct people group already present in Canaan.

Genesis 21 records a treaty between Abraham and Abimelech at Beersheba. Abraham complains that Abimelech’s servants had seized a well that Abraham had dug. Abimelech, unaware of the situation, agrees to resolve the dispute, and they make a covenant. Abraham gives Abimelech seven lambs as a testimony that he had dug the well, and the place is named Beersheba, meaning “Well of the Oath” or “Well of Seven” (Genesis 21:27-31).

This account demonstrates Abraham’s growing influence in the region and his ability to negotiate peace with local rulers. It also establishes Beersheba as an important site in biblical history, which would later be associated with Isaac and Jacob.

Conclusion

Abraham’s designation as a prophet in Genesis 20:7 highlights his intercessory role rather than the typical role of a prophet delivering divine messages. His prayer for Abimelech’s household demonstrates his close relationship with Jehovah and his function as a mediator.

The account of Ishmael and Isaac, as interpreted by Paul in Galatians 4, provides a foundational understanding of the contrast between salvation by works and salvation by faith. Ishmael represents human effort, while Isaac represents divine promise. This passage underscores the necessity of faith in God’s promises rather than reliance on human attempts to achieve righteousness.

The reference to the Philistines in Genesis 21:34 does not contradict historical reality but rather indicates that smaller Philistine groups were already present in Canaan before their later dominance. Abraham’s treaty with Abimelech at Beersheba establishes his standing as a significant figure in the region and sets a precedent for later biblical interactions with the Philistines.

These accounts in Genesis 20-21 illustrate Abraham’s growing role as a man of faith, his interactions with surrounding nations, and the theological themes that would shape biblical history. His experiences provide essential insights into God’s unfolding plan, demonstrating His sovereignty in the lives of His people and His faithfulness to His covenant promises.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).