The iron did swim.--He caused the iron to float. (Comp. Deuteronomy 11:4 for the verb.) The iron ax-head did not swim, but simply rose to the surface. It had fallen in near the bank. Elisha's throwing in the stick was a symbolical act, intended to help the witnesses to realise that the coming up of the iron was not a natural, but a supernatural, event, brought about through the instrumentality of the prophet. As in the case of the salt thrown into the spring at Jericho, the symbol was appropriate to the occasion. It indicated that iron could be made to float like wood by the sovereign power of Jehovah. The properties of material substances depend on His will for their fixity, and may be suspended or modified at His pleasure. The moral of this little story is that God helps in small personal troubles as well as in great ones of larger scope. His providence cares for the individual as well as the race.
Verse 6. - And the man of God said, Where fell it? And he showed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. Two natural explanations of this miracle have been attempted:
(1) that Elisha passed a piece of wood underneath the axe-head, which he could see lying at the bottom of the river, and then lifted it up to the surface (Von Gerlach);
(2) that he thrust a stick or bar of wood through the hole in the axe-head, made to receive the haft, and so pulled it out (Thenins). But both explanations do violence to the text; and we may be sure that, had either been true, the occurrence would not have been recorded. The sacred writers are not concerned to put on record mere acts of manual dexterity.
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.
And the man of God said, where fell it?.... For though endowed with a spirit of prophecy, he did not know all things, and at all times; and if he did know where it fell, he might ask this question to lead on to the performance of the miracle:
and he showed him the place; the exact place in the river into which it fell:
and he cut down a stick, and cast it in thither; he did not take the old helve and throw in, but a new stick he cut off of a tree; some think he made of this another helve or handle, of the same size and measure with the other, and that this being cast in was miraculously directed and fixed in the hole of the iron at the bottom of the water, and brought it up with it; but, as Abarbinel observes, there is no need to suppose this; the wood was cast into the precise place where the iron fell, and was sent as it were to call it up to it:
and the iron did swim; it came up and appeared, and was bore on the surface of the waters; or, "and made the iron to swim" (e); which some understand of the wood cast in, as if it had some peculiar virtue in it to draw up the iron; but it was not any particular chosen wood, but what first occurred to the prophet (f); and the meaning is, that Elisha caused it to float, contrary to the nature of iron.
(e) "fecit supernatare", Pagninus, Montanus, Vatablus; so Junius & Tremellius, Piscator. (f) Vid. Friese, Dissert. de Ferro Natante, sect. 7.
The iron did swim.--He caused the iron to float. (Comp. Deuteronomy 11:4 for the verb.) The iron ax-head did not swim, but simply rose to the surface. It had fallen in near the bank. Elisha's throwing in the stick was a symbolical act, intended to help the witnesses to realise that the coming up of the iron was not a natural, but a supernatural, event, brought about through the instrumentality of the prophet. As in the case of the salt thrown into the spring at Jericho, the symbol was appropriate to the occasion. It indicated that iron could be made to float like wood by the sovereign power of Jehovah. The properties of material substances depend on His will for their fixity, and may be suspended or modified at His pleasure. The moral of this little story is that God helps in small personal troubles as well as in great ones of larger scope. His providence cares for the individual as well as the race.
(1) that Elisha passed a piece of wood underneath the axe-head, which he could see lying at the bottom of the river, and then lifted it up to the surface (Von Gerlach);
(2) that he thrust a stick or bar of wood through the hole in the axe-head, made to receive the haft, and so pulled it out (Thenins). But both explanations do violence to the text; and we may be sure that, had either been true, the occurrence would not have been recorded. The sacred writers are not concerned to put on record mere acts of manual dexterity.
and he showed him the place; the exact place in the river into which it fell:
and he cut down a stick, and cast it in thither; he did not take the old helve and throw in, but a new stick he cut off of a tree; some think he made of this another helve or handle, of the same size and measure with the other, and that this being cast in was miraculously directed and fixed in the hole of the iron at the bottom of the water, and brought it up with it; but, as Abarbinel observes, there is no need to suppose this; the wood was cast into the precise place where the iron fell, and was sent as it were to call it up to it:
and the iron did swim; it came up and appeared, and was bore on the surface of the waters; or, "and made the iron to swim" (e); which some understand of the wood cast in, as if it had some peculiar virtue in it to draw up the iron; but it was not any particular chosen wood, but what first occurred to the prophet (f); and the meaning is, that Elisha caused it to float, contrary to the nature of iron.
(e) "fecit supernatare", Pagninus, Montanus, Vatablus; so Junius & Tremellius, Piscator. (f) Vid. Friese, Dissert. de Ferro Natante, sect. 7.