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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.
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SUMMARY
Second Kings 6:7 brings to a swift and satisfying conclusion the remarkable narrative of Elisha's miraculous recovery of a lost axe head. This verse captures the simple yet profound moment when the "son of the prophets" retrieves his borrowed tool from the Jordan River, serving as the immediate culmination of divine intervention in a seemingly minor yet significant predicament, underscoring the swift and complete resolution brought about by God's supernatural power through His prophet.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in 2 Kings 6:1-7 culminating in verse 7 is a classic Miracle Narrative, characterized by its concise structure: a problem is introduced, divine intervention occurs through a prophet, and a miraculous resolution follows. The brevity and directness of the language in verse 7 contribute to its impact, emphasizing the immediate and undeniable nature of the miracle. The use of Direct Discourse ("Therefore said he, Take [it] up to thee") gives Elisha's command an authoritative and personal tone, highlighting the prophet's role as God's mouthpiece. There is subtle Symbolism at play: the axe head, a tool for livelihood, represents the daily needs and struggles of God's people, while its loss and miraculous recovery symbolize God's ability to restore what is lost, even in the mundane. The "stick" used by Elisha, an ordinary and seemingly inadequate object, serves as an instrument of extraordinary power, highlighting God's capacity to work through humble means. Furthermore, the event itself presents a Reversal of Natural Law, where heavy iron floats, underscoring God's absolute sovereignty over creation and His ability to transcend its limitations.
THEOLOGICAL AND THEMATIC CONNECTIONS
The miracle of the floating axe head, concluded in 2 Kings 6:7, offers profound theological insights into God's character and His relationship with His people. It reveals a God who is not distant or indifferent to the practical, even seemingly small, concerns of His servants. His power extends beyond the grand, cosmic events to the mundane details of daily life, demonstrating His meticulous care and abundant provision. This narrative underscores the principle that God's intervention is not limited by natural laws or human limitations; He is sovereign over all creation and can suspend or alter its workings for His purposes. Moreover, it highlights the importance of faith and obedience in receiving God's blessings, as the man's immediate action of reaching out was crucial to the miracle's completion. The story serves as a powerful reminder that God delights in demonstrating His presence and power to meet the needs of those who trust in Him, often through unexpected means, solidifying their reliance on His divine care.
REFLECTION AND APPLICATION
The story of the floating axe head in 2 Kings 6:7 offers immense encouragement for believers today. In a world often preoccupied with grand narratives and monumental challenges, this account reminds us that God's loving attention extends to the seemingly insignificant details of our lives. Just as He cared about a borrowed axe head for a humble prophet, He cares about our daily struggles, our financial anxieties, our lost opportunities, and our sense of inadequacy. We are invited to bring every concern, no matter how small or mundane, to God in prayer, trusting in His boundless power and unwavering commitment to provide for His children. Furthermore, the man's immediate and unhesitating act of "putting out his hand, and took it" serves as a powerful call to active faith. When God reveals His will or provides an opportunity, our role is to respond with obedience and confidence, stepping out to receive what He has already made available. This narrative reinforces the truth that God's power is not constrained by our circumstances or by natural laws, and He delights in demonstrating His care for us in ways that often defy human logic, building our trust and deepening our reliance on Him.
Questions for Reflection
FAQ
Was the axe head really valuable, or was it just the principle of it being borrowed?
Answer: Both factors contributed significantly to its importance. An iron axe head was indeed a valuable tool in ancient Israel, essential for felling trees, which was a primary method of construction and resource gathering. Its loss represented a tangible economic setback for the "son of the prophets," who likely had limited personal resources. More importantly, the fact that it was borrowed added a layer of moral and relational distress. In ancient cultures, borrowing and lending were acts of trust and community support. Losing a borrowed item was not just a financial burden but also an affront to integrity and a breach of trust with the lender. The man's cry, "Alas, master! for it was borrowed," highlights his deep concern for his reputation and his responsibility to his neighbor, making the miracle of its recovery a restoration of both property and personal honor. This emphasizes God's care for the practical well-being and moral integrity of His servants, demonstrating that even seemingly small acts of faithfulness are noticed and honored by God, as seen in the broader narrative of God's care for His people.
CHRIST-CENTERED FULFILLMENT
The miracle of the floating axe head, culminating in the retrieval described in 2 Kings 6:7, finds its ultimate and most profound fulfillment in Jesus Christ. While Elisha's miracle restored a lost tool, Jesus came to restore humanity from the far greater loss of sin and spiritual death. The axe head, a symbol of livelihood and productivity, was rendered useless when it fell into the depths; similarly, humanity, created for fellowship with God and fruitful living, became spiritually "lost" and "useless" due to the Fall. Jesus, the ultimate Prophet and Son of God, demonstrates His power over all creation, not merely by making iron float, but by conquering sin and death itself, raising the spiritually dead to new life and offering an abundant life (John 10:10). Just as Elisha used an ordinary stick to effect an extraordinary miracle, God used the seemingly humble and ignominious instrument of the cross to achieve the greatest act of redemption, lifting humanity from the depths of despair and restoring our relationship with Him (Colossians 1:19-20). Jesus' care for the "small" concerns of His disciples, as seen in this miracle, foreshadows His meticulous attention to every detail of our lives, even counting the hairs on our heads (Matthew 10:29-31). Ultimately, He is the Lamb of God who takes away the sin of the world, restoring not just a borrowed tool, but our very souls, providing eternal life and abundant provision for all who reach out in faith to "take" His offer of salvation (Hebrews 2:14-15).