David M. Howard, Jr.

PHILISTINES AND ISRAEL

The Philistines were Israel's major adversaries during the periods of the judges and the early monarchy. In Judges, they appear along with the Ammonites (Judg. 10:6-7) as peoples whose religion became a snare to the Israelites and into whose hands YHWH sold them as a punishment. Israel's history in the following centuries was dominated by conflicts with the Philstines.

The Philistines' name (Hebrew p*li¥tî(m)) occurs 288 times in the OT; the term "Philistia" (p*le¥et) occurs eight times. It is from these terms that the modern designation "Palestine" comes, although its original derivation or meaning is unknown. In modern English, the term "philistine" has come to mean "boorish" or "uncultured."

The Philistines' origins appear to have been in the islands and coastlands of the Aegean Sea, including the island of Crete. In Ezek. 25:15-16 and Zeph. 2:4-5, the term "Cherethites" (i.e., Cretans) occurs in poetic parallel with "Philistines." The Philistines are specifically associated with "Caphtor" in Jer. 47:4 and Amos 9:7, a term that occurs in cuneiform documents in several languages as Kaptara, and in Egyptian texts as Keftiu, and which can be identified with Crete or its environs. Comparison of Deut. 2:23 and 1 Sam. 30:14 shows that Caphtorites are to be identified closely with Cherethites.

Amos 9:7 states that YHWH brought the Philistines out of Caphtor in the same way that he brought the Israelites out of Egypt. This suggests that Caphtor may not have been the Philistines' ultimate place of origin, since Egypt was not the place of the Israelites' ultimate origin either. This accords with the information in Gen. 10:13-14, which speaks of the Philistines originating from the Egyptians, through the "Casluhites." The Casluhites may have been the Philistines' progenitors before the Philistines went to Caphtor, and the reference to their origin from Egypt may reflect the fact that their progeny were later settled in Canaan by the Egyptians under Ramses III, or else that they went to Caphtor from Egypt.

Genesis 10 links the Philistines with various Hamitic peoples, including Canaanites (10:6-20), and not the Indo-European sons of Japheth from the coastlands or islands (10:2-5). This suggests that the "Philistines" not a single group with a single origin or living only in one sort period of time in southwestern Canaan. They appear rather to have been an amalgamation of several different peoples, and the Philistines descended from the Casluhites would thus have been different from those who came from Caphtor. This fits with the current picture of the Philistines being revealed by archaeological discoveries.

Outside of the Bible, the Philistines appear in several important references in Egyptian literature in the Late Bronze Age, during the period of the Biblical judges. They were first mentioned by the Egyptian pharaoh Ramses III (1184-1153 B.C.), in connection with great land and sea battles between the Egyptians and people they called "the peoples of the sea" in his eighth year (1176 B.C.). Among these "Sea Peoples" was a group known as the "Peleset," whom scholars identify with the biblical Philistines. This was a time of great chaos throughout the eastern Mediterranean seaboard, and the Philistines and other Sea Peoples were part of the great upheavals. Ramses boasted of great victories over the Sea Peoples, and eventually he allowed the Peleset, along with other groups, to settle in southwestern Canaan, which was precisely the area in which the Philistines of the books of Judges and Samuel were to be found in the following years.

The only written records about Philistine contacts with Israel come from the Bible. No clearly Philistine writings survive, and other extra-biblical references to them do not link them with the Israelites in any meaningful way.

The earliest contacts came when Abraham and his son Isaac had several encounters with Philistines (Gen. 20:1-18; 21:22-34; 26:1-33). On different occasions in Philistine territory at Gerar, both father and son tried to pass off his wife as his sister, fearing that the Philistine king would take her for himself. Instead, in each case the Philistine king acted honorably, each incident ended amicably. Conflicts later arose between both patriarchs and the Philistines concerning water rights, but these too were resolved.

Many scholars have seen a conflict between the archaeological records dating the Philistines' entrance into Canaan some time after 1200 B.C. and the records in Genesis showing their contacts with the Israelite patriarchs. However, in light of what we have seen above concerning Philistine origins -- i.e., that they were a mixed group, coming from diverse areas at different times -- we can easily imagine the early Philistines having no genetic relationship with the later ones, but then assimilating with the later ones whey they entered Palestine (see Howard, "Philistines," 237-38). The reference to "the way of the land of the Philistines" in Exod 13:17 represents a reference to groups of "Philistines" who were in Canaan already before the major Philistine influx after 1200 B.C., or else it represents an later editorial "updating," using the area's later name, somewhat analogous to the type of updating of names that we see in Gen 23:2 (Hebron's earlier name was Kiriath-Arba) or in Gen 28:19; 35:6 (Bethel's earlier name was Luz).

Later, during the period of the judges, the Philistines were Israel's major adversaries, and God used them as his instruments to test Israel (Judg. 2:6-3:6). The Philistines were among the pagan nations to whose gods the Israelites turned, to whom YHWH sold them, and from whom he delivered them (10:6, 7, 11).

The Philistines' major conflict with Israel came during Samson's judgeship (Judges 14-16), although Shamgar the judge killed 600 Philistines with an oxgoad (Judg. 3:31). Despite Samson's less-than-exemplary character, God used him for his own purposes against the Philistines, who were "ruling over" Israel at that time (Judg. 13:5; 14:4).

Soon after Samson, the Philistines were engaged in oppressing Israel again. Within a few years, they held a decided military superiority over Israel that lasted for decades. Among other things, they maintained control of metalworking and weapons (1 Sam. 13:19-21).

The first recorded struggle with Israel after Samson was a fateful one. It took place in the northeastern portion of Philistine territory, between Aphek and Ebenezer, and the Israelites were defeated and the ark captured (1 Samuel 4). The ark's presence among the Philistines had a deadly effect upon them, so, in response, they returned the ark to the Israelites on the advice of their priests and diviners (1 Samuel 5-6). The Philistines appear to have been aware of the reputation of Israel's God, since they referred to his victory in the Exodus over the Egyptians (6:6), and to the "gods" who had struck the Egyptians with the plagues (4:8).

The last Israelite judge, Samuel, led the nation in repelling another Philistine incursion near Mizpah (1 Sam. 7:7-11). After a stunning victory, the land was pacified and Israel recovered the cities and territory that the Philistines had taken.

The next recorded Philistine-Israelite conflict came after Israel had asked for and received a king (1 Samuel 13-14). Saul's son Jonathan initially defeated a Philistine garrison at Geba, near his hometown of Gibeah (13:2-4). The Philistines then amassed a large, well-equipped, and well-organized army to oppose Israel, but they were routed in the ensuing battle at the pass at Michmash (14:13-23).

After this, Saul had continuing conflicts with Philistines all the days of his tenure as king (1 Sam. 14:52). Israel was not to be free from them until David arose as its deliverer.

David's first encounter with Philistines was with Goliath, the Philistine champion who challenged Israel to a one-on-one duel in the Elah valley west of Bethlehem (1 Samuel 17). He killed Goliath, and the Philistines were routed, retreating toward their cities of Gath and Ekron.

David became a hero in Israel as a result, and he continued his successes against the Philistines (1 Sam. 18:20-30; 19:8). They remained for many years as a threat, however. David saved Keilah from a Philistine attack (23:1-5), and Saul later fought them when they made a raid on Israelite territory (23:27-28). David twice fled to Philistine territory to escape Saul (21:10-15; chaps. 27, 29). Saul died at the hands of the Philistines (1 Samuel 31), and they desecrated his body: his head was cut off, his body exposed upon the wall of Beth-Shan, and his armor hung in the temple of the goddess Ashtoreth (31:8-10).

The struggle against the Philistines continued under David. After he consolidated his power and took Jerusalem from the Jebusites, the Philistines came against him, perceiving him to be a threat. He defeated them in two separate encounters in the Rephaim valley (2 Sam. 5:17-25). Later, he succeeded in almost completely subjugating them, taking much of their territory (2 Sam. 8:1, 12). After that, he and his mighty men defeated them again -- along with four of their giants -- in several encounters (2 Sam. 21:15, 18-22).

David used Cherethite and Pelethite mercenaries (i.e., Philistines or groups closely allied with them) and men from a Philistine city, Gath (2 Sam. 15:18). Even one of his loyal commanders was from Gath (15:19-22). The list of David's heroes attests to the continuing struggles with the Philistines over his entire lifetime (2 Sam. 23:9-16).

David effectively eliminated the Philistine threat. The five-city coalition of Ashdod, Ashkelon, Ekron, Gaza, and Gath was broken: later appearances of Philistine cities show them isolated and on their own. We see them as adversaries of Hezekiah (2 Kgs. 18:8), Jehoshaphat (2 Chr. 17:11), Jehoram (2 Chr. 21:16-17), Uzziah (2 Chr. 26:6-7), and Ahaz (2 Chr. 28:18). They appear occasionally in the records of Mesopotamian and Egyptian kings who invaded Canaan, but they never figured again as a significant political or military force.

Philistine religious customs can be seen by examining both the Bible and the archaeological records. The Philistines had their own gods, headed by Dagon, who is mentioned several times in the Bible: Judg 16:23-25; 1 Sam 5:1-5; 1 Chr 10:10. He had his own temple, where an image of him had been set up (1 Sam 5:2). Dagon was not exclusively worshiped by the Philistines, however; his name is found throughout the ancient Near East, in all periods. Ashtoreth was the main female goddess, and she had her own temple, too (1 Sam 31:10). She also was worshiped throughout other cultures in the ancient Near East. The third major Philistine god was Baal-zebub, the god of Ekron (2 Kgs 1:2, 3, 6, 16). His name means "lord of the flies," and it is unknown as such elsewhere in the ancient Near East. However, it is very possible that his name actually was "Baal-zebul," a more honorific title meaning "Lord Baal" or "lord of the (heavenly) dwelling," and that he was called "Baal-zebub" derisively by the biblical writer. The NT preserves the form "Baal-zebul" (Mt 10:25; 12:24, 27; Mk 3:22; Lk 11:15, 18, 19).

A few Philistine temples have now been excavated, which have several distinctive features setting them off from Canaanite temples. The Philistines had soothsayers and diviners, like most peoples around them (Isa 2:6; cf. 2 Kgs 1:2).

Many discoveries have been made of Philistine cultic apparatus that give glimpses into some Philistine religious practices. These include various types of ceramic cups, rings, and figurines. Even their burial coffins reflected some sort of religious awareness. Many Philistines were buried in "anthropoid clay coffins," which were similar to large storage jars, into which bodies were placed. The top third or half of the coffin was cut away so that the body could be inserted and the top replaced. Over the face a rough and somewhat grotesque likeness of the deceased was molded in the clay (see Howard, "Philistines," 246-49 and references there for more on Philistine religious customs).

The Philistines' significance for Israel lay in their power and influence during a critical period in Israel's history, the latter part of the period of the judges and the early monarchy. They were Israel's major adversaries, and such figures as Samuel, Saul, Jonathan, and David all gained reputations with victories over the Philistines.

In the books of the prophets, the Philistines are a symbol of wickedness. They are usually the objects of God's wrath, often in eschatological contexts (e.g., Isa 11:14; Ezek 25:15-16; Amos 1:6-8; Zeph 2:4-5; Zech 9:5-6), but they also appear as instruments of God's punishment of Israel (Isa 9:12). The prophet Ezekiel went so far as to state that Jerusalem's behavior was so abominable that even the Philistines were ashamed of it (Ezek 16:27, 57).

BIBLIOGRAPHY. Trude Dothan and Moshe Dothan, People of the Sea: The Search for the Philistines. New York: Macmillan, 1992. David M. Howard, Jr., "Philistines," in A. E. Hoerth, G. L. Mattingly, E. M. Yamauchi, eds., Peoples of the Old Testament World. Grand Rapids: Baker, 1994, pp. 231-50.

This article originally appeared in New International Dictionary of Old Testament Theology (Grand Rapids: Zondervan, 1997): Philistines (vol. 4, pp. 1048-52).