2 Kings 6:7
Therefore said he, Take it up to you. And he put out his hand, and took it.
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(7) Therefore.—And he said.

(8–23) Elisha baffles several predatory attempts of the Syrians, and strikes with blindness those sent to seize him.

6:1-7 There is that pleasantness in the converse of servants of God, which can make those who listen to them forget the pain and the weariness of labour. Even the sons of the prophets must not be unwilling to labour. Let no man think an honest employment a burden or a disgrace. And labour of the head, is as hard, and very often harder, than labour with the hands. We ought to be careful of that which is borrowed, as of our own, because we must do as we would be done by. This man was so respecting the axe-head. And to those who have an honest mind, the sorest grievance of poverty is, not so much their own want and disgrace, as being rendered unable to pay just debts. But the Lord cares for his people in their smallest concerns. And God's grace can thus raise the stony iron heart, which is sunk into the mud of this world, and raise up affections, naturally earthly.No doubt there is something startling in the trivial character of this miracle, and of the few others which resemble it. But, inasmuch as we know very little as to the laws which govern the exercise of miraculous powers, it is possible that they may be so much under their possessor's control that he can exercise them, or not exercise them, at pleasure. And it may depend on his discretion whether they are exercised in important cases only, or in trivial cases also. Elisha had evidently great kindness of heart. He could not see a grief without wishing to remedy it. And it seems as if he had sometimes used his miraculous power in pure good nature, when no natural way of remedying an evil presented itself. 6. cut down a stick, and cast it in thither—Although this means was used, it had no natural adaptation to make the iron swim. Besides, the Jordan is at Jericho so deep and rapid that there were one thousand chances to one against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theory must be rejected.

the iron did swim—only by the miraculous exertion of Elisha's power.

No text from Poole on this verse. Therefore said he, take it up to thee,.... This the prophet said to the man that had lost it:

and he put out his hand, and took it; it being on the top of the water within his reach.

Therefore said he, Take it up to thee. And he put out his hand, and took it.
7. Therefore said he] R.V. And he said. The conjunction is the simple copulative, and nothing more is needed in the English.

he put out his hand, and took it] Elisha here wrought, as on previous occasions, for the help of the sons of the prophets. Now however his power is exercised for an individual, while in the other cases recorded, it was for the benefit of the whole society. Critics have objected that there is no adequate reason for the exercise of supernatural power, but the loser of the axe was sorely troubled ere he came to Elisha, as his cry ‘Alas! master’ shews. There was no chance of supplying what was lost except with some miles of journey, and perhaps poverty was an obstacle too. Beside which the whole community would be encouraged, when by this act Elisha made clear to them that they had God’s blessing on their new undertaking.Verse 7. - Therefore said he, Take it up to thee. And he put out his hand, and took it. Elisha does not take the axe-head out of the water himself, but requires the scholar to do it, in order to test his faith. He must show that he Believes the miracle, and regards the iron as really floating on the top of the water, not as merely appearing to dose. Elisha Causes an Iron Axe to Float. - The following account gives us an insight into the straitened life of the pupils of the prophets. 2 Kings 6:1-4. As the common dwelling-place had become too small for them, they resolved, with Elisha's consent, to build a new house, and went, accompanied by the prophet, to the woody bank of the Jordan to fell the wood that was required for the building. The place where the common abode had become too small is not given, but most of the commentators suppose it to have been Gilgal, chiefly from the erroneous assumption that the Gilgal mentioned in 2 Kings 2:1 was in the Jordan valley to the east of Jericho. Thenius only cites in support of this the reference in לפניך ישׁבים (dwell with thee) to 2 Kings 4:38; but this decides nothing, as the pupils of the prophets sat before Elisha, or gathered together around their master in a common home, not merely in Gilgal, but also in Bethel and Jericho. We might rather think of Jericho, since Bethel and Gilgal (Jiljilia) were so far distant from the Jordan, that there is very little probability that a removal of the meeting-place to the Jordan, such as is indicated by מקום שׁם נעשׂה־לּנוּ, would ever have been thought of from either of these localities.
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