Elisha and the Axe Head

In 2 Kings chapter 6 verses 1 to 23 we notice God’s power manifested in two distinctive scenarios. In the first miracle, verses 1 to 7, Elisha shows that God’s power extends past the extraordinary and the unimaginable, to the mundane and normal, a lost piece of equipment, something that was valuable but normal. In the second miracle, verses 8 to 23, the prophet demonstrates God’s ability in unexpected ways. The man of God has a wonderful ability to comprehend the secret military plans of Syria, v. 12. In response to this an army battalion is sent to capture Elisha, v. 14. One day a servant of Elisha awakens to find the hosts of Syria encamping around Dothan, v. 15. This servant comes to learn that there is a greater reality than is naturally discernible, vv. 16, 17. It was revealed, after Elisha prayed, that he was not alone. The chariots of Syria pale into insignificance; the prophet has the hosts of heaven on his side. Not only does Elisha reveal the forces of heaven but he also inflicts blindness on the hosts of Syria, leading them to Samaria and to defeat, vv. 18-20.

‘The miracles of Elisha . . . are of every order, quality, and dimension’.¹ What can we learn from this dual miracle passage? God can provide for the simple needs of His people but also can intervene in significant and dangerous situations. The first miracle addresses a financial need, the second a physical need. Thus, we must discern the truth that God can be trusted in the biggest, most complex and challenging matters but also in the most personal, menial, and normal matters. Let us always remember, the Lord cares for us, 1 Pet. 5. 7.

The first miracle of this chapter could be easily overlooked, the curious case of the lost axe head. Here is a passage that might have been cut in the editing process of a humanistic volume. It does not possess great political insights, rather it is a personal narrative. Elisha intervenes for one of his students.

A plan for expansion

Elisha visits a particular abode of the sons of the prophets. Who were these sons of the prophets? The closest equivalent in modern day parlance might be ‘seminary’ or ‘Bible college’.² This is where young men went to become students of the scriptures and assistants of the prophets, receiving both biblical instruction and on-the-job training. Amos, some fifty years after Elisha’s death, comments on his prophetic calling, declaring that he was not a ‘prophet’s son’, Amos 7. 14. By this he meant that he had not received formal training for this vocation, rather than implying that the prophetic gift was passed down by birthright. At different times, these schools were prominent, but they never became dominant in Israel.³

Many will suggest that a location in the vicinity of Jericho would be appropriate for the unfolding of this story.⁴ There was a centre for the sons of the prophets there, a place for their instruction and accommodation. We assume that the school had a successful enrolment programme, probably indicative of the fruitfulness of Elisha’s ministry. The growing numbers resulted in their present accommodation being insufficient (‘too strait’ meaning ‘too narrow, small’), v. 1. Having appraised the situation they concluded that there needed to be expansion and relocation. There is no divine directive for this approach. They saw a practical need and sought to meet it. Sometimes, when a need is clear, God expects us to act without a divine intervention. However, they did not act without guidance. They approached Elisha for his blessing and support, expressing ‘a sincere desire for Elisha’s presence’.⁵ Perhaps they sought his supervision of the enterprise, but, as the story unfolds, the young man at the centre of the narrative will certainly be happy that they compelled his presence. Elisha’s responsiveness to their overtures demonstrates willingness to lead, and the possession of a shepherd heart, see 1 Pet. 5. 2, 3.

They had purpose in their heart, for expansion - such was not inherently selfish as it would have allowed more to join their group. They requested permission to work; they were not spiritual freelancers, instead they recognized the authority of their master. They all jointly participated in the work. ‘The responsibility of each young man was to fell his tree, shape it into a beam, and carry it to the chosen site. All the work was shared, and the project was to be an example of harmonious action being to the benefit of all involved’.⁶ It is good for those seeking to do a work for God to gain buy-in from those spiritually mature and then unitedly participate in the work.

The New Testament makes it clear that Christians should desire growth and while it would be nice for there to be the necessity of expanding the buildings we use, the more necessary growth is in spiritual virtues. Peter says, ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ’, 2 Pet. 3. 18.

A plea for provision

• A loaned axe - The fact that one of the sons of the prophets had to borrow, or ‘beg’, for an axe demonstrates their poverty. These students did not have a steady income but appreciated the truth of Proverbs chapter 4 verse 7, cp. 23. 23. Spiritualizing this, one may suggest that the borrowed axe indicates that spiritual growth comes from an external source. The work of God is empowered by the Spirit, ‘not by might, nor by power, but by my spirit’, taking a verse out of context.⁷
• A lost and lamented axe - During their industrious activity, an axe head flew off the handle. To one student’s despair, it sank irretrievably. He turns to Elisha in desperation. ‘Alas, master! For it was borrowed’, v. 5. ‘One must recall that iron was expensive in Bible times, and the student-prophet was very poor … he had no means to reimburse the owner’.⁸ Perhaps, the modern-day equivalent of this loss is ‘like borrowing a friend’s car and totalling it’.⁹ To right the wrong the student would have had to resign his spiritual studies and to seek some way to reimburse the financially incumbered party. Perhaps, he would have had to enter into indentured servitude.
• A levitating axe - The man of God had a care for the sons of the prophet and their wider families, as indicated in chapter 4.¹⁰Here again he meets a similar need. Iron axe heads are very proficient at sinking, not floating. The expected result of an axe head falling into water would be it sinking to the deepest depths. The outcome generated by God was unnatural, in fact, supernatural.

Elisha often used physical items as part of his miracles. Such items do not have intrinsic power. They are props utilized in the process, here a ‘stick’. The stick does not attach itself to the axe head. This prop was to explain that just as a stick can float on water, so can iron if it is God’s will. Elisha is precise, asking for detail on the location where the axe head was lost, v. 6. He does everything possible to show that what was happening was not a trick or some form of sleight of hand. The final proof of the miracle is in the fact that it is the student who retrieves it from the water, v. 7. Having wielded it during the day, he would have immediately been able to spot any discrepancy between that which he lost and that which was found.

There is no legitimate reason to reconstruct this passage with some sort of naturalistic explanation. Previous feats of Elisha are much more difficult than this action. We should therefore appreciate that God’s power can be demonstrated in any circumstance. There is nothing too hard nor mundane for Him. I can come to Him with my financial concerns. I can bring before Him my family challenges. I can grab hold of the throne of grace for support in relation to my future choices. He should be the God of everything in my life.

There is a lesson in responsibility here. The student was, to a certain extent, careless, and this would have impacted upon his ability to further function for God.¹¹ ‘God’s servants must walk carefully before the Lord and take inventory of their “tools” lest they lose something they desperately need’.¹² There is also a lesson in restoration. The prophet restores this individual’s ability to function. The same can be our experience when we yield ourselves to God.

This text has provided us a practical lesson in collective labours. A presentation of the power of God in every scenario. Does it also provide us with a dispensational picture? There may be an homage to the history and future of Israel:

‘Like the axe, Israel had belonged to another, Egypt, but God used it for a job He purposed to do following the Exodus. Unfortunately Israel had gone its own way (flown off the axe handle) and appeared lost to any further usefulness. Water often represents the Gentile nations elsewhere . . . Nevertheless, God was able to restore His people to a place of usefulness again, even as Elisha restored the axe head to its user’.¹³