2 Kings 5:9

So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) With his horses and with his chariot.—Chariots. (See on 2Kings 2:11-12; and comp. 2Kings 5:15, infra.) The proper term for a single chariot is used in 2Kings 5:21. The magnificence of his retinue is suggested.

Stood.—Stopped. The text hardly conveys, as Bähr thinks, the idea that Elisha’s house in Samaria was “a poor hovel,” which the great man would not deign to enter, but waited for the prophet to come forth to him. The prophet had “a messenger” (2Kings 5:10) at his command.

Benson Commentary

2 Kings 5:9-10. Naaman stood at the door of the house of Elisha — Waiting for Elisha’s coming to him. And Elisha sent a messenger, &c. — Which he did partly to try and exercise Naaman’s faith and obedience; partly for the honour of his religion and ministry, that it might appear he sought not his own glory and profit, but only God’s honour and the good of men; and partly for the manifestation of the almighty power of God, which could cure such a desperate disease by such slight means.

Matthew Henry's Concise Commentary

5:9-14 Elisha knew Naaman to be a proud man, and he would let him know, that before the great God all men stand upon the same level. All God's commands make trial of men's spirits, especially those which direct a sinner how to apply for the blessings of salvation. See in Naaman the folly of pride; a cure will not content him, unless he be cured with pomp and parade. He scorns to be healed, unless he be humoured. The way by which a sinner is received and made holy, through the blood, and by the Spirit of Christ, through faith alone in his name, does not sufficiently humour or employ self, to please the sinner's heart. Human wisdom thinks it can supply wiser and better methods of cleansing. Observe, masters should be willing to hear reason. As we should be deaf to the counsel of the ungodly, though given by great and respected names, so we are to have our ears open to good advice, though brought by those below us. Wouldst thou not do any thing? When diseased sinners are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, is there any hope of them. The methods for the healing of the leprosy of sin, are so plain, that we are without excuse if we do not observe them. It is but, Believe, and be saved; Repent, and be pardoned; Wash, and be clean. The believer applies for salvation, not neglecting, altering, or adding to the Saviour's directions; he is thus made clean from guilt, while others, who neglect them, live and die in the leprosy of sin.

Barnes' Notes on the Bible

He shall know ... Israel - namely, "That which thou (the king of Israel) appearest to have forgotten, that there is a prophet - a real Yahweh prophet - in Israel."

Jamieson-Fausset-Brown Bible Commentary

2Ki 5:8-15. Elisha Sends Him to Jordan, and He Is Healed.

8-12. when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, … let him come now to me—This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.

Matthew Poole's Commentary

Waiting for Elisha’s coming to him.

Gill's Exposition of the Entire Bible

So Naaman came with his horses, and with his chariot,.... In his chariot drawn by horses; or "with horsemen and chariots", a great retinue, both for his own grandeur, and for the honour of the prophet, and to make him the more respectable by him:

and stood at the door of the house of Elisha; who now dwelt at Gilgal, as is probable, see 2 Kings 4:38, hither Naaman was directed, and here he stopped; and having sent a messenger to Elisha to acquaint him who he was, and what was his business, he stayed waiting for an answer.

Geneva Study Bible

So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. with his horses and with his chariot] R.V. chariots. For though the Hebrew word is singular, the sense is ‘chariotry’, i.e., a number of chariots. In attendance on so great a man as Naaman there would be many persons on horseback and in carriages, and the display would seem such as to draw even the prophet forth to behold.

Pulpit Commentary

Verse 9. - So Naaman came with his horses and with his chariot. The Syrians had had chariots, and used horses to draw them, from a remote date. The Hyksos, who introduced horses and chariots into Egypt, though not exactly a Syrian people, entered Egypt from Syria; and in all the Syrian wars of the Egyptians, which began about B.C. 1600, we find their adversaries employing a chariot force. In one representation of a fight between the Egyptians and a people invading Egypt from' Syria, the war-chariots of the latter are drawn by four oxen; but generally the horse was used on both sides. Syria imported her horses and chariots from Egypt (1 Kings 10:29), and, as appears from this passage, employed them for peaceful as well as for warlike purposes. There was a similar employment of them from a very early time in Egypt (see Genesis 41:43; Genesis 50:9). And stood at the door of the house of Elisha. Elisha was at this time residing in Samaria, whether in his own house or not we cannot say. His abode was probably a humble one; and when the great general, accompanied by his cavalcade of followers, drew up before it, he had, we may be sure, no intention of dismounting and entering. What he expected he tells us himself in ver. 11. The prophet regarded his pride and self-conceit as deserving of a rebuke. 2 Kings 5:9

Keil and Delitzsch Biblical Commentary on the Old Testament

When Naaman stopped with his horses and chariot before the house of Elisha, the prophet sent a messenger out to him to say, "Go and wash thyself seven times in the Jordan, and thy flesh will return to thee, i.e., become sound, and thou wilt be clean." ישׁב, return, inasmuch as the flesh had been changed through the leprosy into festering matter and putrefaction. The reason why Elisha did not go out to Naaman himself, is not to be sought for in the legal prohibition of intercourse with lepers, as Ephraem Syrus and many others suppose, nor in his fear of the leper, as Thenius thinks, nor even in the wish to magnify the miracle in the eyes of Naaman, as C. a Lapide imagines, but simply in Naaman's state of mind. This is evident from his exclamation concerning the way in which he was treated. Enraged at his treatment, he said to his servant (2 Kings 5:11, 2 Kings 5:12): "I thought, he will come out to me and stand and call upon the name of Jehovah his God, and go with his hand over the place (i.e., move his hand to and fro over the diseased places), and take away the leprosy." המּצורע, the leprous equals the disease of leprosy, the scabs and ulcers of leprosy. "Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? (for the combination of טּוב with נהרות, see Ewald, 174f.) Should I not bathe in them, and become clean?" With these words he turned back, going away in a rage. Naaman had been greatly strengthened in the pride, which is innate in every natural man, by the exalted position which he held in the state, and in which every one bowed before him, and served him in the most reverential manner, with the exception of his lord the king; and he was therefore to receive a salutary lesson of humiliation, and at the same time was also to learn that he owed his cure not to any magic touch from the prophet, but solely to the power of God working through him. - Of the two rivers of Damascus, Abana or Amana (the reading of the Keri with the interchange of the labials ב and מ, see Sol 4:8) is no doubt the present Barada or Barady (Arab. brd, i.e., the cold river), the Chrysorrhoas (Strabo, xvi. p. 755; Plin. h. n. 18 or 16), which rises in the table-land to the south of Zebedany, and flows through this city itself, and then dividing into two arms, enters two small lakes about 4 3/4 hours to the east of the city. The Pharpar is probably the only other independent river of any importance in the district of Damascus, namely, the Avaj, which arises from the union of several brooks around Sa'sa', and flows through the plain to the south of Damascus into the lake Heijny (see Rob. Bibl. Researches, p. 444). The water of the Barada is beautiful, clear and transparent (Rob.), whereas the water of the Jordan is turbid, "of a clayey colour" (Rob. Pal. ii. p. 256); and therefore Naaman might very naturally think that his own native rivers were better than the Jordan.