TRV
See on the biblical-era map
Study This Verse
Commentary on 2 Kings 6 verses 1–7
Several things may be observed here,
I. Concerning the sons of the prophets, and their condition and character. The college here spoken of seems to be that at Gilgal, for there Elisha was (Kg2 4:38), and it was near Jordan; and, probably, wherever Elisha resided as many as could of the sons of the prophets flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet to dwell with him and be near him. Those that would be teachers should lay out themselves to get the best advantages for learning. Now observe,
1.Their number increased so that they wanted room: The place is too strait for us (Kg2 6:1) - a good hearing, for it is a sign many are added to them. Elisha's miracles doubtless drew in many. Perhaps they increased the more now that Gehazi was cashiered, and, it is likely, an honester man put in his room, to take care of their provisions; for it should seem (by that instance, Kg2 4:43) that Naaman's case was not the only one in which he grudged his master's generosity.
2.They were humble men and did not affect that which was gay or great. When they wanted room they did not speak of sending for cedars, and marble stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this.
3.They were poor men, and men that had no interest in great ones It was a sign that Joram was king, and Jezebel ruled too, or the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to consult among themselves about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so poor were they that they had not wherewithal to hire workmen (but must leave their studies, and work for themselves), no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy.
4.They were industrious men, and willing to take pains. They desired not to live, like idle drones (idle monks, I might have said), upon the labours of others, but only desired leave of their president to work for themselves. As the sons of the prophets must not be so taken up with contemplation as to render themselves unfit for action, so much less must they so indulge themselves in their ease as to be averse to labour. He that must eat or die must work or starve, Th2 3:8, Th2 3:10. Let no man think an honest employment either a burden or disparagement.
5.They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all without his leave, Kg2 6:2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets to take their fathers along with them, and to act in all things of moment under their direction, permissu superiorum - by permission of their superiors. (2.) They would not willingly go to fell timber without his company: "Go with thy servants (Kg2 6:3), not only to advise us in any exigence, but to keep good order among us, that, being under they eye, we may behave as becomes us." Good disciples desire to be always under good discipline.
6.They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke (as those that work seldom are apt to be violent), threw off his axe-head into the water, he did not say, "It was a mischance, and who can help it? It was the fault of the helve, and the owner deserved to stand to the loss." No, he cries out with deep concern, Alas, master! For it was borrowed, Kg2 6:5. Had the axe been his own, it would only have troubled him that he could not be further serviceable to his brethren; but now, besides that, it troubles him that he cannot be just to the owner, to whom he ought to be not only just but grateful. Note, We ought to be as careful of that which is borrowed as of that which is our own, that it receives no damage, because we must love our neighbour as ourselves and do as we would be done by. It is likely this prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind the sorest grievance of poverty is not so much their own want or disgrace as their being by it rendered unable to pay their just debts.
II. Concerning the father of the prophets, Elisha. 1. That he was a man of great condescension and compassion; he went with the sons of the prophets to the woods, when they desired his company, Kg2 6:3. Let no man, especially no minister, think himself to great to stoop to do good, but be tender to all. 2. That he was a man of great power; he could make iron to swim, contrary to its nature (Kg2 6:6), for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river. We need not double the miracle by supposing that the stick sunk to fetch up the iron, it was enough that it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart which has sunk into the mud of this world, and raise up affections naturally earthly, to things above.
Elisha, by casting a stick into the river Jordan, recovered the iron part of the axe with which the sons of the prophets had gone to cut down trees to build the house in which they wished to read and study the law and commandments of God; even as our Christ, by being crucified on the tree, and by purifying us with water, has redeemed us, though plunged in the direst offences which we have committed, and has made us a house of prayer and adoration.
And accordingly Elisha, having taken “wood” and cast it into that place where the iron had been submerged, forthwith it rose and swam on the surface, and the “wood” sank, which the sons of the prophets recovered. Thus they understood that the spirit of Elijah was presently conferred on him. What is more manifest than the mystery of this wood: that the obduracy of this world had been sunk in the profundity of error and is freed in baptism by the wood of Christ, that is, of his passion, in order that what had formerly perished through the tree in Adam should be restored through the tree in Christ?
This is a symbol signifying the fall of Adam. For water represents the type of sin. Indeed, through water, sin was redeemed by the deluge at the time of Noah and at the fulfillment of times. It was washed in the water of holy baptism by our Lord when he was baptized in the Jordan by John, when he was received and ate with sinners and in his passion was counted among the reprobates. The wood descended, the iron has emerged, because Emmanuel died, was buried and went down to the infernal regions of earth, and from there he has come back, and in his ascension he has lifted up Adam from the deep towards the heights.
When the divine lesson was read now, dearly beloved, we heard that as blessed Elisha was going to the river Jordan with the sons of the prophets to cut some wood, an ax fell into the water, and the man from whose hand it slipped cried out to blessed Elisha, “Alas, my lord, for this was borrowed.” After this blessed Elisha threw a piece of wood into the place where the ax had fallen, and the iron swam. Elisha typified our Lord and Savior, dearly beloved, as we have frequently mentioned to your charity. Moreover, in the boy who was from the sons of the prophets and from whose hand the ax slipped, we not unfittingly understand Christ our Lord. That ax that fell seems to signify Adam or the whole human race. Therefore, the son of the prophets held the ax in his hand, because our Lord and Savior had in the hand of his power the human race, which he had created. Just as the ax fell out of the prophet’s hand into the water, so the human race through pride shook off itself free from the hand of almighty God, fell and plunged itself into the river of dissipation and the waters of every sin. So the ax lay in the water, because the human race had fallen into the abyss of all vices in miserable ruin. As it is written: “I am sunk in the abysmal swamp,” and again: “I have reached the watery depths; the flood overwhelms me.” That river where the ax fell signifies the pleasure or dissipation of this world, which is passing, fleeting and descending into the abyss. A river derives its name from the idea of flowing; since all sinners are said to flow along clinging to transitory pleasures, for this reason that ax lay sunk in the river and mud.At his coming Elisha threw in a piece of wood, and the iron swam. What does it mean to cast the piece of wood and bring the iron to light, except to ascend the gibbet of the cross, to lift up the human race from the depth of hell and to free it from the mud of all sins by the mystery of the cross? After the iron floated, the prophet put in his hand to recover it, and it returned to the useful service of its master. Thus it also happened to us, dearly beloved brothers. We who had fallen from the Lord’s hand through pride merited to return again to his hand and power through the wood of the cross. Therefore, with his help, let us strive as much as we can not to fall again from his hand through pride. Without any preceding good merits of ours we have been brought from darkness to light, recalled from death to life and brought back to the right path from many errors. For this reason let us run while we still possess the light of life and not neglect the passing times of salvation. Let not the unwholesomely sweet and exceedingly dangerous joy of this world delight us, lest we again fall away from good works and the path of justice as from the hand of the Lord and hasten to the wicked river of this world. Let us not be submerged again in the mud of all sins in unhappy destruction, but let us listen to the apostle say, “If you have risen with Christ, mind the things that are above, where Christ is seated at the right hand of God. Seek the things that are above.” Why does he say “if you have risen,” unless because we had fallen? Elsewhere the same apostle says, “Awake, sleeper, and arise from among the dead, and Christ will enlighten you.” Does it not seem to you as though he is shouting to the ax, which is lying in the mud? Awake, he says, you who sleep in the deep waters, and Christ will enlighten you through the mystery of the cross. All these truths have already been fulfilled in us, beloved brothers, through the sacrament of baptism.
Continue studying 2 Kings 6:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Kings 6:5 narrates a seemingly minor yet deeply significant incident within the prophetic community by the Jordan River. As one of the "sons of the prophets" diligently works to fell a tree for timber, the head of his borrowed axe unexpectedly detaches and plunges into the water. His immediate, anguished cry, "Alas, master! for it was borrowed," powerfully conveys his profound distress, not merely over the loss of a tool, but over the breach of trust and the inability to return what was not his own, thereby setting the stage for Elisha's compassionate and miraculous intervention.
CONTEXT
Literary Context: This verse is intricately woven into a concise narrative (2 Kings 6:1-7) that illuminates Elisha's pastoral engagement with the "sons of the prophets." The preceding verses (2 Kings 6:1-3) establish the practical necessity for expanding their dwelling due to their increasing numbers, prompting their request for Elisha's permission to relocate to the Jordan to cut timber. Elisha's decision to accompany them (2 Kings 6:4) underscores his empathetic leadership and commitment to their well-being. The crisis of the lost axe head in 2 Kings 6:5 serves as the immediate catalyst for Elisha's miraculous retrieval of the tool in 2 Kings 6:6-7, demonstrating God's power operating through His prophet in the most mundane circumstances. This small narrative unit is part of a larger section in 2 Kings that chronicles Elisha's ministry, characterized by numerous miracles that affirm Yahweh's sovereignty over nature, life, and death, often in response to the practical needs of His covenant people.
Historical & Cultural Context: In ancient Israel, tools like axes were indispensable for daily survival, particularly for construction, agriculture, and fuel gathering. Iron, the material of the axe head, was a valuable and often costly commodity, making an iron axe head a significant asset. Losing such a tool, especially into deep water, would have imposed a considerable financial burden on an individual, particularly a student or prophet who likely possessed limited personal wealth. The practice of borrowing was deeply embedded in the social fabric, governed by principles of integrity and responsibility articulated in the Mosaic Law (e.g., Exodus 22:14-15). Returning borrowed property was not merely a legal obligation but a matter of honor and a profound demonstration of trustworthiness within the community. The "sons of the prophets" were communities of disciples who lived, studied, and often shared resources under the tutelage of a master prophet like Elisha, embodying a communal lifestyle. Their labor in felling trees to construct a larger dwelling reflects their practical commitment to supporting their community and its ministry.
Key Themes: The narrative of the lost axe head contributes significantly to several overarching themes prevalent in 2 Kings and the broader prophetic corpus. Firstly, it profoundly illustrates God's meticulous and compassionate care for His people, even in their seemingly trivial, everyday struggles. The incident affirms that no problem is too small for divine attention when it impacts those who serve Him, echoing the sentiment found in Matthew 10:30. Secondly, it highlights the paramount importance of integrity and responsibility, vividly demonstrated by the disciple's immediate and deep concern for the borrowed tool, reflecting the high moral standards expected within the covenant community. Thirdly, the incident powerfully showcases Elisha's compassionate leadership and God's active prophetic power. Elisha's willingness to intervene and God's miraculous provision through him validate his prophetic authority and assure the community of God's tangible presence and intervention in their practical lives, much like the earlier miracles of Elijah and Elisha that provided sustenance or healed the sick, such as the widow's oil in 2 Kings 4:1-7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in 2 Kings 6:5 employs several literary devices to amplify its impact and convey its theological message. Narrative Detail is prominently featured, as the seemingly minor incident of a lost axe head is given significant attention, drawing the reader into the disciple's immediate distress and the practical realities of the prophetic community's life. This meticulous detail serves to highlight God's profound care for the mundane and His willingness to intervene in everyday problems. There is an element of Irony in that a simple, practical task, undertaken for the expansion of God's work, leads to a crisis that ultimately requires a supernatural solution, underscoring the limitations of human effort and the boundless power of God. The disciple's anguished cry, "Alas, master! for it was borrowed," functions as Foreshadowing, expertly setting the stage for Elisha's miraculous intervention in the very next verse and building anticipation for the divine solution to a human problem. The axe head itself can be seen as a Symbol of provision, livelihood, and the essential tools necessary for ministry, making its loss a symbolic threat to the community's ability to continue their vital work.
THEOLOGICAL AND THEMATIC CONNECTIONS
The incident of the lost axe head, though brief in its recounting, carries profound theological weight. It powerfully illustrates God's intimate concern for the practical needs and emotional distress of His servants. Far from being a distant or detached deity, Yahweh demonstrates His immanence and compassion by intervening in a seemingly trivial matter that causes significant anxiety for one of His devoted prophets. This narrative reinforces the foundational truth that no problem is too small for God's attentive gaze, especially when it impacts the integrity and well-being of His people or hinders their work for Him. It also highlights the enduring importance of human integrity and responsibility, as the disciple's distress over the borrowed axe head reflects a deep-seated commitment to ethical conduct that honors God and upholds communal trust. Elisha's compassionate response and the subsequent miracle serve as a powerful testament to God's active presence and extraordinary power in the world, providing for His own in ways that transcend human capability.
REFLECTION AND APPLICATION
The profound distress of the prophet's disciple over a lost, borrowed axe head resonates deeply with the anxieties and burdens we encounter in our own lives, whether they manifest as seemingly minor inconveniences or significant, life-altering losses. This narrative serves as a powerful reminder that God is not indifferent to our everyday struggles, our financial pressures, or our profound concerns about personal integrity. Just as the disciple instinctively turned to Elisha in his moment of need, we are invited and encouraged to bring all our concerns, regardless of their perceived magnitude, to our heavenly Father. We can do so with the confident assurance that He is intimately involved in the intricate details of our lives and possesses the omnipotent power to intervene miraculously. This story challenges us to cultivate a spirit of profound dependence on God, trusting that His boundless provision extends even to the "lost axe heads"—the seemingly insurmountable obstacles or irretrievable losses—of our existence. Furthermore, the disciple's heartfelt concern for the borrowed item stands as a timeless and powerful reminder of the enduring importance of honesty, responsibility, and diligent stewardship in all our dealings. Our integrity in seemingly small and ordinary matters profoundly reflects our character and bears compelling witness to the faithful God whom we serve.
Questions for Reflection
FAQ
Why was the disciple so distressed about a lost axe head?
Answer: The disciple's profound distress stemmed from two significant reasons, both deeply rooted in the cultural and ethical norms of ancient Israel. First, an axe head, particularly one made of iron, was a valuable and indispensable tool for daily livelihood, construction, and survival. Its loss represented a considerable financial burden or a significant impediment to the community's ongoing work. Second, and arguably more importantly, the axe head was borrowed. In ancient Israel, returning borrowed property was not merely a legal obligation but a profound matter of honor, integrity, and adherence to the covenant law (e.g., Exodus 22:14-15). Failing to return it would have constituted a serious breach of trust and a moral failing, causing deep shame and guilt. His anguished cry, "Alas, master! for it was borrowed," powerfully highlights his concern for integrity and ethical responsibility over mere personal loss.
Does this story suggest God cares about material possessions?
Answer: This story, along with numerous other narratives throughout Scripture, unequivocally demonstrates that God cares deeply about the holistic well-being and practical needs of His people, which often include material provisions. While the Bible consistently warns against materialism and the idolatry of possessions (e.g., Matthew 6:19-21), it also portrays God as a loving and provident Father who faithfully provides for His children's daily needs (e.g., Matthew 6:33). The miracle of the floating axe head is not primarily about the intrinsic value of the tool itself, but about God's compassionate and timely response to the distress of His servant, ensuring that their work for Him is not hindered by a practical obstacle and upholding the vital principle of integrity within the community.
CHRIST-CENTERED FULFILLMENT
The seemingly minor miracle of the floating axe head in 2 Kings 6:5-7 finds its ultimate fulfillment and richer theological meaning in the person and redemptive work of Jesus Christ. Elisha, as a prophet, functioned as God's chosen instrument, demonstrating divine care and power over creation to meet a practical need and alleviate profound distress. This prophetic act powerfully foreshadows Jesus, the ultimate Prophet and the very Son of God, who consistently demonstrated unparalleled compassion for the common person and exercised absolute, inherent authority over all creation. Just as Elisha intervened for a distressed disciple over a lost tool, Jesus cared for the hungry multitude by miraculously multiplying loaves and fish (Matthew 14:13-21), calmed raging storms with a mere word (Mark 4:35-41), and healed all manner of sickness and infirmity. The disciple's deep concern for integrity over a borrowed item also points to Christ, who perfectly fulfilled all righteousness and bore the ultimate, unpayable debt of our sin. He is the divine "Lamb of God, who takes away the sin of the world!" (John 1:29), providing the ultimate solution to our greatest spiritual "loss"—our profound separation from God due to sin. Through His sacrificial death and glorious resurrection, Jesus restores what was lost and provides abundant, eternal life (John 10:10), demonstrating God's compassionate and comprehensive provision not just for a lost tool, but for lost humanity. He graciously invites us to cast all our anxieties upon Him, for He truly cares for us (1 Peter 5:7), proving that no detail of our lives is too small for His divine attention and redemptive power.