◄ 2 Kings 6:7 ►
"Lift it out," he said, and the man reached out his hand and took it.
Study Bible
Lift it out
This phrase is a command given by the prophet Elisha. In the Hebrew text, the verb used here is "הָרֵם" (harém), which means to lift or raise. This command signifies an action of faith and obedience. Elisha's instruction to lift the axe head out of the water is a demonstration of God's power working through human agency. It reminds us that while God performs miracles, He often invites us to participate in His work. This act of lifting is symbolic of raising our burdens to God, trusting in His provision and strength.

he said
The phrase "he said" refers to Elisha, the prophet of God. In the context of 2 Kings, Elisha is a prominent figure who succeeds Elijah and performs many miracles. His words carry the authority of God, as he is His chosen messenger. This highlights the importance of listening to and obeying God's prophets, as they convey His will and guidance. Elisha's role as a prophet underscores the theme of divine communication and the importance of heeding God's word.

and the man
This refers to the individual who lost the axe head, a member of the company of prophets. The mention of "the man" emphasizes the personal nature of God's care and intervention. It is a reminder that God is concerned with the individual needs of His people, no matter how small or insignificant they may seem. This personal attention reflects God's intimate knowledge of and love for each person.

reached out
The action of reaching out is an act of faith and cooperation with God's miraculous provision. In the Hebrew, the verb "שָׁלַח" (shalach) means to send or stretch out. This action signifies a response to God's invitation to participate in His work. It is a reminder that faith often requires us to take action, to reach out and grasp what God has provided. This reaching out is symbolic of our response to God's grace, an act of trust and acceptance.

his hand
The hand is often symbolic in Scripture of power, action, and possession. In this context, the man's hand represents his willingness to act upon Elisha's command and God's provision. It is a reminder that while God provides, we must be willing to take hold of His gifts. The hand is also a symbol of human agency and responsibility, emphasizing that we are active participants in God's work.

and took it
The final action of taking the axe head signifies the completion of the miracle and the restoration of what was lost. The Hebrew verb "לָקַח" (laqach) means to take or receive. This act of taking is a demonstration of faith in action, a tangible expression of trust in God's provision. It serves as a reminder that God's miracles often require our participation and acceptance. The restoration of the axe head is symbolic of God's ability to restore what is lost, to redeem and renew. It is an encouragement to trust in God's power to provide and restore in our own lives.

Persons / Places / Events
1. Elisha
A prophet of God who succeeded Elijah. Known for performing miracles and providing guidance to the kings of Israel.

2. The Sons of the Prophets
A group of prophetic disciples or students who were under the mentorship of Elisha.

3. The Jordan River
A significant river in the biblical account, often associated with miraculous events and transitions.

4. The Lost Axe Head
An iron axe head that fell into the Jordan River, which Elisha miraculously caused to float.

5. The Man Who Lost the Axe Head
One of the sons of the prophets who was cutting down a tree when the axe head fell into the water.
Teaching Points
God's Concern for Our Needs
This passage illustrates that God cares about even the small details of our lives, such as a lost tool. We can trust Him to provide for our needs.

Faith and Obedience
The man had to act in faith by reaching out his hand to retrieve the floating axe head. Our faith often requires us to take action based on God's promises.

The Power of God Through His Servants
Elisha's miracle demonstrates that God works through His chosen servants to accomplish His purposes. We should be open to how God might use us to bless others.

Symbolism of Restoration
The floating axe head can symbolize restoration and recovery. God is able to restore what is lost in our lives, whether it be physical, emotional, or spiritual.

The Importance of Community
The sons of the prophets worked together and supported each other. Being part of a faith community can provide encouragement and assistance in times of need.
Bible Study Questions
1. How does the account of the floating axe head demonstrate God's attention to the details of our lives?

2. In what ways can we act in faith when faced with seemingly impossible situations, as the man did when retrieving the axe head?

3. How can we be open to God using us to perform His work, as Elisha was used in this miracle?

4. What are some areas in your life where you need God's restoration, and how can you seek His help in those areas?

5. How can being part of a faith community help you in your spiritual journey, as seen in the support among the sons of the prophets?
Connections to Other Scriptures
Exodus 15:25
This passage describes Moses throwing a piece of wood into bitter water to make it sweet, showing God's provision through miraculous means.

Matthew 17:27
Jesus instructs Peter to find a coin in a fish's mouth to pay the temple tax, demonstrating God's provision in unexpected ways.

Acts 3:6-7
Peter heals a lame man by the power of Jesus, illustrating the continuation of miraculous works through God's servants.
Sermons
A Church-Extension EnterpriseD. Thomas 2 Kings 6:1-7
An Early Theological College; its Life and LessonsC.H. Irwin 2 Kings 6:1-7
The Borrowed AxeJ. Orr 2 Kings 6:1-7
Divine ConcernQuiver.2 Kings 6:5-7
Miracles EthicalJohn M'Neill.2 Kings 6:5-7
The Axe-HeadF. Whitfield, M. A.2 Kings 6:5-7
The Borrowed AxeT. Kelly.2 Kings 6:5-7
The Iron Axe-Head that SwamJ. N. Norton.2 Kings 6:5-7
The Lost Axe-HeadF. S. Webster, M. A.2 Kings 6:5-7
The Restoration of the AxeOutlines of Sermons2 Kings 6:5-7
People
Aram, Benhadad, Ben-hadad, Elisha, Shaphat, Syrians
Places
Dothan, Jordan River, Samaria, Syria
Topics
Forth, Putteth, Raise, Reached, Taketh
Dictionary of Bible Themes
2 Kings 6:1-7

     4514   stick

2 Kings 6:5-7

     1416   miracles, nature of
     5233   borrowing

Library
Young Man! a Prayer for You
THIS YOUNG MAN waited upon a prophet: he could not have had a more instructive occupation; yet his eyes needed to be opened. He was well disposed towards good things, for the tone of his language to his master shows that he was heartily at one with him; but his eyes were not yet half opened. Being in great alarm for his master's safety, he ran to him to warn him: good servants should be their master's best friends. In return, his believing master prays for him. If we desire the good of our servants, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Of the Practice of Piety in Fasting.
There are divers kinds of fasting--First, A constrained fast, as when men either have not food to eat, as in the famine of Samaria (2 Kings vi. 25;) or, having food, cannot eat it for heaviness or sickness, as it befel them who were in the ship with St. Paul (Acts xxvii. 33.) This is rather famine than fasting. Secondly, A natural fast, which we undertake physically, for the health of our body. Thirdly, A civil fast, which the magistrate enjoins for the better maintenance of the commonwealth. Fourthly, …
Lewis Bayly—The Practice of Piety

Whether a Mann is Bound to Correct his Prelate?
Objection 1: It would seem that no man is bound to correct his prelate. For it is written (Ex. 19:12): "The beast that shall touch the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Kings 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects. Objection 2: Further, a gloss on Gal. 2:11, "I withstood him to the face," adds: "as …
Saint Thomas Aquinas—Summa Theologica

The Absolute Godhood of God is Seen in Administration
God not only created everything, but everything which He created is subject to His immediate control. God rules over the works of His hands. God governs the creatures He has made. God reigns with universal dominion. When He pleased, the sun and moon stood still (Josh. 10:12, 13); and at a word from Him the sun went backward ten degrees on the dial of Ahaz (Is. 38:8). At His command the Red Sea ceased to flow, and at His command it resumed its normal course (Ex. 14). In response to the prayer of Elisha, …
Arthur W. Pink—The Godhood of God

The Christian Convert Warned Of, and Animated against those Discouragements which He must Expect to Meet when Entering on a Religious Course.
1. Christ has instructed his disciples to expect opposition and difficulties in the way to heaven.--2. Therefore a more particular view of them is taken, as arising from the remainder of indwelling sin.--3. From the world, and especially from former sinful companions.--4. From the temptations and suggest ions of Satan.--5, 6. The Christian is animated and encouraged, by various considerations, to oppose them; particularly by the presence of God; the aids of Christ; the example of others, who, though …
Philip Doddridge—The Rise and Progress of Religion in the Soul

In the Creation of the World, and all Things in It, the True God Distinguished by Certain Marks from Fictitious Gods.
1. The mere fact of creation should lead us to acknowledge God, but to prevent our falling away to Gentile fictions, God has been pleased to furnish a history of the creation. An impious objection, Why the world was not created sooner? Answer to it. Shrewd saying of an old man. 2. For the same reason, the world was created, not in an instant, but in six days. The order of creation described, showing that Adam was not created until God had, with infinite goodness made ample provision for him. 3. The …
John Calvin—The Institutes of the Christian Religion

The Helpless State of the Sinner under Condemnation.
1, 2. The sinner urged to consider how he can be saved from this impending ruin.--3. Not by any thing he can offer.--4. Nor by any thing he can endure.--5. Nor by any thing hr can do in the course of future duty.--6-8. Nor by any alliance with fellow-sinners on earth or in hell.--9. Nor by any interposition or intercession of angels or saints in his favor. Hint of the only method to be afterwards more largely explained. The lamentation of a sinner in this miserable condition. 1. SINNER, thou hast …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments

May one Lose the Blessing?
The question trembles from many a lip--If I get the blessing, may I lose it? Most certainly. But, glory be to God! He has made ample provision for failure. There is no reason why we should fail; God has made ample provision against failure; we must not expect to fail; but in case we do fail, provision has been made. The most prolific cause of loss is disobedience--disobedience either to one of God's written commands, or to the inward promptings of His Holy Spirit. "The Holy Ghost whom God hath …
John MacNeil—The Spirit-Filled Life

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining …
Lewis Bayly—The Practice of Piety

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament

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