2 Kings 5:9
So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.
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EXPOSITORY (ENGLISH BIBLE)
(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.

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.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.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." 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.

Waiting for Elisha’s coming to him. 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.

So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.
EXEGETICAL (ORIGINAL LANGUAGES)
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.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. And in Naaman's house before his wife, i.e., in her service, there was an Israelitish maiden, whom the Syrians had carried off in a marauding expedition (גדוּדים יצאוּ: they had gone out in (as) marauding bands). She said to her mistress: "O that my lord were before the prophet at Samaria! (where Elisha had a house, 2 Kings 6:32), he would free him from his leprosy." מצּרעת אסף, to receive (again) from leprosy, in the sense of "to heal," may be explained from Numbers 12:14-15, where אסף is applied to the reception of Miriam into the camp again, from which she had been excluded on account of her leprosy.
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