The story of David and Goliath in 1 Samuel 17:1–58 is one of the most iconic narratives in the Bible. But hidden behind David’s heroism is a wealth of important information about Israel’s primary enemy in the early kingdom period, the Philistines. In this story, the Philistines are depicted not only as military enemies but also as ideological representations of the “foreign” to Israel. One of the distinguishing marks highlighted is Goliath’s uncircumcision, an important theological and cultural symbol in the biblical narrative.

Philistines in the Biblical Narrative
The term “Philistines” first appears in Genesis 10:14, where the Philistines are said to have come from the Pathrusim, the Casluhim, and the Caphtorim. This indicates that they were not part of the Canaanite nation. In this tradition, they are considered a foreign nation who later settled in the southwestern part of the land of Canaan. Joshua 13:1–3 names five of their major cities: Gaza, Ashdod, Ashkelon, Gath, and Ekron—a region that would later be called the “Philistine Pentapolis.”

It is interesting to note that in the Septuagint, the term “Philistine” is translated in stages. In the early part of the Old Testament, a transliterated form is used, but from Judges onward, the Greek term ἀλλόφυλος (allóphylos) is used, meaning “alien” or “foreign.” This term emphasizes Israel’s perception of the Philistines as radically “different”—ethnically, religiously, and culturally.

In 1 Samuel 17, David calls Goliath “an uncircumcised Philistine,” reflecting a very clear boundary of religious and cultural identity. In many parts of the Bible, this difference is not just biological, but symbolic—signifying one outside of God’s covenant with His people.

Philistines and Israel: Contact, Conflict, and Interaction
The struggle between Israel and the Philistines dominates much of the book of Judges and 1–2 Samuel. From the time of Samuel (1 Samuel 4–7), Saul, and David, the conflict takes the form of both open warfare and political intrigue. Some key examples:
Israel’s defeat at Ebenezer (1 Samuel 4–5)

• David’s victory over Goliath (1 Samuel 17)
• David defeats the Philistines (2 Samuel 5:17–25)
• Hezekiah defeats the Philistines (2 Kings 18:1–8)

But behind the conflict, there are also complex social contacts and interactions:

• Samson marries a Philistine woman (Judges 14)
• David flees to Gath and even lives among the Philistines (1 Samuel 21:10; 27:1–7)
• David almost goes to war on their side (1 Samuel 28:1–2)

Gath: Border Zone and Cultural Interaction
The city of Gath, Goliath’s hometown, was also where David took refuge from Saul. Its location in the Shephelah (hills) made it a strategic border area and prone to cultural mixing. The accounts of the prophets Obadiah (Obadiah 1:19) and Zephaniah (Zephaniah 2:4–5) indicate that Philistine cities were of great geopolitical importance.

Archaeological Evidence: Between the Aegean and the Land of Canaan
Archaeological finds show that Philistine cities had a material culture significantly different from that of Israel:

• Colored pottery (monochrome → bichrome), often with decoration similar to Aegean culture.
• Different architecture of altars and dwellings.
• Food remains indicate a different diet (e.g., higher consumption of pork compared to Israelite communities).

These discoveries support the notion that the Philistines originated outside the Semitic region. One of the most influential theories about the origin of the Philistines is that they were part of a group known as the “Sea Peoples.” This term was introduced by Gaston Maspero in 1896, and is supported by Egyptian inscriptions from the time of Ramesses III (12th century BC). Of the nine peoples mentioned, one group called “Peleset” is almost certainly identified with the Philistines.

The remains of Philistine cities show similarities to the Mycenaean culture of the Aegean Sea, as well as to the cultures of Southern Anatolia and Cyprus, suggesting seaborne migration or interaction in the late Bronze Age and into the Iron Age.

Philistine Change and Fall

Over time, Philistine power began to weaken. Some important points to note:

• Gath was captured by Hazael of Syria (2 Kings 12:17–18)
• Hezekiah defeated the Philistines and destroyed their cities (2 Kings 18:1–8)
• By the time of Nebuchadnezzar, Philistine cities were destroyed and depopulated. Archaeological evidence shows that Philistine cultural artifacts disappeared from the earth after the 6th century BCE.

The Evolution of the Term “Philistine” in Modern Language
The word “Philistine” has evolved in meaning in modern English. In dictionaries such as the Cambridge Dictionary, the term can now refer to a person who refuses to see the beauty or the value of art and culture. This represents a shift in perception that was rooted in the ancient stereotype of the Philistines as rude, uncultured, and hostile to the God of Israel.

The Philistines in the Bible were a complex group—not just political and military enemies, but also symbols of the “foreign,” different in culture, religion, and lifestyle. They lived side by side with Israel, sometimes in hostility, sometimes in tension and interaction. Biblical and archaeological evidence suggests that they came from the Mediterranean region, brought a different culture, and interacted dynamically with the Israelites. In all of this, the Philistines were a mirror that showed how Israel defined itself through its relationship with the “other.”

Could God have used enemies to strengthen the identity and calling of His people?