David’s Mighty Men
“These be the names of the mighty men whom David had … thirty and seven in all” (2 Samuel 23:8, 39).
Saul, David, and Solomon, the first three kings of Israel, conspicuously each reigned the same number of years, 40 in each case. Forty is a symbol in Scriptures of trial or testing, and in this case reflects that the reigns of these three kings represented three contiguous ages of testing and development in the Divine Plan — the Jewish Age, the Gospel Age, and the Millennial Age.
Saul’s reign represented the Jewish Age. As Saul proved unfaithful and his line was ended, so Israel at large, at the end of the Jewish Age, proved unworthy of entering the heavenly calling. The “remnant according to the election … hath obtained it, and the rest were blinded” (Romans 11:5, 7). David, whom God strengthened with many victories, represents Jesus and the Church who overcome during the Gospel Age. Solomon, in the glory and majesty of the kingdom, represents the glory of the Millennial Kingdom of Christ.
These three ages are also represented in the three 40 year periods of Moses’ life. For 40 years Moses was tutored in the wisdom of Egypt, for 40 years he toiled humbly as a shepherd in the wilderness, and for 40 years he was the great emancipator and leader of the nation of Israel. The first 40 represent the Jewish Age when Israel was trained under the “schoolmaster” of the Law (Galatians 3:23, 25). The second 40 represent the Gospel Age when Jesus tends his flock in the wilderness condition of humility. The third 40 represents the time when Jesus will triumphantly lead the world into liberty in the Millennial Age.
In this respect, much of the narrative concerning King David refers to the Gospel Age period. Perhaps, therefore, the 37 “mighty men” specially prominent in David’s forces represents the saints of God, those who are specially strong in faith among those who follow our King Jesus in the present time.
OUR SUGGESTION
2 Samuel 3 identifies three chief ones in David’s forces – then it refers to a second three, though not each of those is identified by name — then it refers to another 30, itemized name by name, apparently led by Asahel, a nephew of David.
Our suggestion is that the first three, the second three, and Asahel — seven in all — represent the seven leaders of the Gospel Age elsewhere referred to as seven “angels,” or spiritual leaders, of God’s people during the Gospel Age (Revelation 1:20. See also 1 Corinthians 11:10, and Malachi 2:7, where “angel” and “messenger” refer to spiritual leaders). And that the remaining 30 represent the sanctified elect of the Gospel Age, perhaps with special focus on those living in the harvest.
ASAHEL
Asahel was one of three nephews of King David who were prominent in his armed forces, namely Joab (leader of the army), Abishai (leader of the second triad of David’s mighty men), and Asahel, “light of foot as a wild roe” (2 Samuel 2:18). These were sons of Zeruiah, who was a sister of David (1 Chronicles 2:16). Zeruiah was evidently older than David, so that her sons, though younger than David, may have been less than a full generation his junior.
2 Samuel 23:24, in the common version, says “Asahel the brother of Joab was one of the thirty.” However, thereafter 30 more names appear. This leads us to the opinion that this text really means “Asahel … was first of the thirty” — that is, the leader of this band which numbered 30 persons other than Asahel.
The word rendered “one,” though not in italics, is not supported by a distinct Hebrew word. Literally, the text says Asahel was “of the thirty.” If we join this to the latter part of verse 23, we have this: “And David set him [Benaiah] over his guard. Asahel … of the thirty,” followed by a list of 30 other names. Perhaps the intent is that as Benaiah was set over the guard, so Asahel was set over the thirty. In this case the first three of David’s mighty men, and the second three of David’s mighty men, and Asahel, and 30 men under him, would sum to the “thirty and seven in all” specified in verse 39.
THE FIRST THREE
Our focus here will be the first three mighty men. If our suggestion is correct that the seven, as distinct from the thirty, represent seven special leaders of the Gospel Age, then the first three would represent those Jesus used as special helpers to the Church in the first three periods — Ephesus, Smyrna, and Pergamos.
Our view — embraced by many others (though not by all) — is that these leaders were Paul, John, and Arius. With this in mind, let us compare the achievement of the three mighty men of David.
(1) Adino the Eznite. “The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time.”
The spear, as often is the case with the sword, may represent the Truth, which is the only offensive weapon of the Spiritual Israelite. This earnest warrior was victorious over 800 persons, unexcelled by any other in David’s entourage. The Gospel Age is divided into seven parts, and the Kingdom following that is sometimes considered a day “eight.” For example, Leviticus 8:33 depicts the church as consecrated during seven “days” of the Gospel Age, and on the following day, number “eight,” they are ready to serve.
The Apostle Paul
The Jewish age, the foreshadow of the Gospel Age, can also be represented as an age of seven parts. As an example, we have the seven years that Jacob served for Rachel (but received Leah) — he then served for seven more years to cover both wives. These two spans of seven years represent the Jewish and Gospel Ages respectively.
In this sense, the beginning of the Gospel Age was also a period “eight.” It can be referred to as “eight” to show its relationship to the previous Jewish Age. Circumcision, for example, on day eight, can have an application to the purification of the faith remnant of Israel who accepted Christ in the opening of the Gospel Age, while the unclean remainder were “cut off” when Rome campaigned in Israel and took Jerusalem.
The foes of the early church were Jewish influences. The greatest warrior in that struggle was Paul, who wrote in his epistles much about freedom in Christ from the Law and its obligations. In this he waged spiritual warfare, and the “weapons” of his warfare were spiritual weapons — Truths honed from the Scriptures (2 Corinthians 10:4). He appealed to the Old Testament prophecies, types, and promises. Perhaps that single source is indicated by the “spear,” a singular instrument, in the warfare of Adino the Eznite.
After the passing of Joshua, who represents our Lord Jesus, the next seven judges also represent the seven messengers of the Gospel Age. The number eight is involved in that episode also. Cushan‑rishathaim oppressed Israel for eight years, and this burden was broken by Othniel in the strength of God. Cushan may have been the early Hittite ruler Hatusilis I, who referred to himself as the “Man of Kushara,” the latter term an easy link to the name Cushan. In any case he is said to be “king of Mesopotamia,” Aram‑Naharaim in the Hebrew (Judges 3:8, margin). This designation refers to the land that the Mittanians later dominated, but it was previously the domain of the early Hittites. By all accounts the area was north of the Euphrates, and thus part of Mesopotamia.
Mesopotamia, as a region, is a picture of the Law covenant. Abraham had to leave Mesopotamia in order to inherit God’s promised blessings, representing that those of faith had to leave the Law arrangement in order to become, with Jesus, a seed of blessing. Thus Cushan’s origin of Mesopotamia is consistent with his influence being the burden of the Law that “oppressed” early spiritual Israelites. Paul (Othniel) was God’s agent to explain to the church their liberty from such bondage.
(2) Eleazar the Ahohite. “And after him was Eleazar the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away: He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and Jehovah wrought a great victory that day” (2 Samuel 23:9, 10).
John, the apostle, was the second messenger, and his struggle was against the gnostic heresy. The Gospel of John, and the Epistle of First John, both are writings by this apostle battling against gnosticism, which in various forms denied that Jesus was the Christ. John was alone in this struggle, in the respect that the other apostles had preceded him in death.
The Apostle John
Eleazar’s weapon was a sword. John’s weapon was his writings, his Gospel and his Epistle — perhaps the two edges of a spiritual sword. The enemies were the Philistines, gentile enemy from Crete (Caphtor, Jeremiah 47:4). Gnosticism was an influence from gentile thought, an enemy that caused great havoc among spiritual Israel in the early Smyrna period.
The corresponding judge was Ehud, who dispatched the foe Eglon with a two‑edged dagger. Eglon was a Moabite who had taken up residence in Jericho, as Gnosticism was a foreign philosophy that took up residence within the Christian Church until it was dispatched through the writings left by the Apostle John.
The oppression of Eglon endured for 18 years, a number that elsewhere, in its only appearance in the New Testament, ties into the world abroad, which is mostly gentile (Luke 13:4, 11).
(3) Shammah the Hararite. “After him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines. But he stood in the midst of the ground, and defended it, and and slew the Philistines: and Jehovah wrought a great victory.”
Arius was the third messenger, to the Church of Pergamos. As John had battled the gnostic views, represented by the Philistine enemy, Arius battled the influence of pagan philosophy in its next incarnation, as he maintained that Jesus was the Son of God, not God Himself. At the Council of Nicea he stood nearly alone in the final decision, with only two bishops supporting him in refusing their consent to the Nicene Creed.
As time passed, this resolute spiritual warrior gained a great victory. By the time of his death the tide had turned in his favor, even if it turned otherwise in later years.
Shammah stood his ground while others fled. The third judge, Shamgar, similar in name to Shammah, “slew of the Philistines six hundred men with an ox goad: and he also delivered Israel” (Judges 3:31). Shamgar’s weapon was a simple instrument intended for use with an ox — Arius’ “weapon” was the simple Truth (wonderfully articulated) that Jesus (sometimes represented by a sacrificial ox) was the son of God.
THE SECOND THREE
2 Samuel 23:18 begins to describe the second set of three mighty men of David. The first of these was Abishai, the brother of Joab. He was “chief among three … howbeit he attained not unto the first three” (2 Samuel 23:18, 19).
The next was “Benaiah the son of Jehoiada,” who among other exploits had dispatched “two lionlike men of Moab” in a pit on a snowy day, and a formidable Egyptian whom Benaiah slew with the Egyptian’s own spear (2 Samuel 23:20, 21).
“He was more honorable than the 30, but he attained not to the first three. And David set him over his guard” (2 Samuel 23:23).
A third member of this second set of three is not named. Some speculate that it may have been Joab, but the passage is not specific. Presuming that it was not Asahel, introduced in verse 24, then Asahel would be a seventh mighty man that stood above the 30 men listed after him. If Asahel, captain of 30, is a picture of the seventh messenger, then it is notable that Ibzan, the seventh judge, “had thirty sons” under him (Judges 12:9).
Our opinion is that Abishai represents Waldo, Benaiah represents Luther, and Asahel represents Br. Russell. We leave the exploration of this proposal for the interested reader.
— Br. David Rice