Matthew 19:22

Mat 19:22. Λυπούμενος, grieved) sc. because he could not at the same time both retain his wealth and follow Jesus. Obedience would have absorbed grief.—κτήματα, possessions) sc. immoveable goods; cf. sell in Mat 19:21. These are referred to in the lands spoken of in Mat 19:29.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_19:22 f. Λυπούμενος] because he could not see his way to compliance with that first requirement, and saw himself thereby compelled to relinquish his hope of inheriting eternal life. Aurum enervatio virtutum est, Augustine.

δυσκόλως] because his heart usually clings too tenaciously to his possessions (Mat_6:19-21) to admit of his resigning them at such times and in such ways as the interests of the kingdom may demand. For analogous passages from the Greek classics bearing on the antagonism between wealth and virtue, see Spiess, Logos spermat. p. 44.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 19:22 . ἀπῆλθεν : he would have to go away in any case, even if he meant to comply with the advice in order to carry it into effect. But he went away λυπούμενος , in genuine distress, because placed in a dilemma between parting with wealth and social position, and forfeiting the joy of disciplehood under an admired Master. What was the final issue? Did “the thorns of avarice defile the rich soil of his soul” (Euthy.), and render him permanently unfruitful, or did he at last decide for the disciple life? At the worst see here the miscarriage of a really noble nature, and take care not to fall into the vulgar mistake of seeing in this man a Pharisee who came to tempt Jesus, and who in professing to have kept the commandments was simply a boastful liar. (So Jerome: “Non voto discentis sed tentantis interrogat … mentitur adolescens”.)

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 22. Went away sorrowful] Men undergo great agony of mind while they are in suspense between the love of the world and the love of their souls. When the first absolutely predominates, then they enjoy a factitious rest through a false peace: when the latter has the upper hand, then they possess true tranquillity of mind, through that peace of God that passeth knowledge.

He had great possessions.] And what were these in comparison of peace of conscience, and mental rest? Besides, he had unequivocal proof that these contributed nothing to his comfort, for he is now miserable even while he possesses them! And so will every soul be, who puts worldly goods in the place of the supreme God. See on Mr 10:22.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) He went away sorrowful.—St. Mark adds “sad,” i.e., frowning, or as with a look that lowered. The word is the same as that used of the sky in Mar_16:3. The discipline so far did its work. It made the man conscious of his weakness. He shrank from the one test which would really have led him to the heights of holiness at which he aimed. Yet the sorrow, though it was a sign of the weakness of one whose heart was not yet whole with God, was not without an element of hope. A mere worldling would have smiled with cynical contempt, as the Pharisees did when they heard words of a like tendency (Luk_16:14). Here there was at least a conflict. On the common view, that we can know nothing more of the questioner, it might seem as if the failure was final. On that which has been suggested here, we may believe that the Lord, who “loved” the seeker after eternal life in spite of this inward weakness, did not leave him to himself. The sickness, the death, the resurrection of Lazarus, may have been the discipline which proved that the things that are impossible with men are possible with God. We are at least not hindered by any chronological difficulty from placing those events after the dialogue with the young ruler.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. sorrowful] A conflict of opposite desires vexed his soul. He wished to serve God and mammon. He was sorrowful because he saw that the special sacrifice required to win eternal life was too great for him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But when the young man heard that saying..... That he must sell his estates, and all his worldly substance, and the money made of them, give away to the poor; and become a follower of Christ, deny himself, and submit to hardships very disagreeable to the flesh:

he went away sorrowful; not with a godly sorrow for his sin and imperfections, but with the sorrow of the world, which worketh death: he was ashamed and confounded, that he could not perform what he had just now so briskly promised, at least tacitly, that whatever else was proper he would do; as also grieved, that he had not arrived to perfection, which he had hoped he had, but now began to despair of, and of obtaining eternal life; and most of all troubled, that he must part with his worldly substance, his heart was so much set upon, or not enjoy it:

for he had great possessions; which were very dear to him; and he chose rather to turn his back on Christ, and drop his pursuits of the happiness of the other world, than part with the present enjoyments of this.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

Ver. 22. He went away sorrowful] That Christ should require that which he was not willing to perform. If heaven can be obtained upon no other terms, Christ may keep his heaven to himself; he will have none. How many have we today that must be gainers by their religion, which must be another Diana to the craftsmasters? They are resolved, howsoever, to lose nothing, suffer nothing, but rather kick up all: Ieroboamo gravior iactura regionis quam religionis. The King of Navarre told Beza that in the cause of religion, he would launch no further into the sea than he might be sure to return safe to the haven. A number of such political professors we have that come to Christ (as this young man did) hastily, but depart heavily, when once it comes to a wholesale of all for Christ, which yet is the first lesson, the removens prohibens they cannot go back.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Sorrowful. I know not how it happens, that when superfluous and earthly things are loved, we are more attached to what we possess in effect than in desire. For, why did this young man depart sad, but because he had great riches? It is one thing not to wish for, and another to part with them, when once we have them. They become incorporated, and, as it were, a part of ourselves, like food; and, when taken, are changed into our own members. No one easily suffers a member of his body to be cut off. (St. Augustine, ep. xxxi. ad Paul.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark saith the same, Mar 10:22; so doth Luke, Luk 18:23. He was sorry that he had ever propounded the question, or that the terms were such as his covetous heart could not comply with. He would have had heaven if he could have had it cheap; or, it may be, he would have parted with something for it; but to sell all was a hard saying! Or he was sorry to see himself so confuted, and convinced that, whatsoever he dreamed, he had not kept the commandments, and had not a heart prepared to obey God in one thing. It is not said, because he loved his great possessions, but,

for he had great possessions; yet the first is intended. It is a hard thing for us to have a great concern in the world, and not to love it more than God.

He went away; he would hear no more of that discourse. How many would have heaven if they might have it upon their own terms! How few are willing to come up to God’s terms! How false and deceitful are our hearts! They will persuade us we have done all, when indeed we have done nothing, nor are prepared to do any thing in truth and sincerity. We are not perfect, something is wanting to us, till to will to do whatsoever God requireth of us be present with us, though, when it comes to, we may want strength to perform.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Sorrowful… great possessions — Alas! what were these possessions worth that they should be put in competition witch eternal life? And what had become of his proud readiness to do some good thing for so great a price? He fails sadly both in point of faith and works.

How much did he not lose even as regards this world! Almost anybody can be a rich man. There are millions of rich men meaner than the meanest poverty can make them. But how few have the offer of being an apostle! God does not require that all rich men should surrender their wealth and become poor for his sake. And as he restored to Abraham the son he was ready to offer at God’s command, so to this young man he might have said after all: “Keep thy wealth; thou hast offered it to God and thou shalt have it back, given from God’s free gift, with eternal life in addition. The apostleships are all filled; but thou mayest stay a rich man, and yet be an heir of eternal life.” How soon did he lose his wealth, for which he lost eternal life!

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When the young man heard that saying. Such an injunction was wholly unexpected; it completely staggered him; it appealed to the one point in his character which was weak and imperfect. He would have endured any amount of legal requirements or of vexatious and painful observances; he would gladly have become a disciple of Christ; but the previous sacrifice was too great; he could not make it; not that he was specially covetous or avaricious, but his heart was set on his riches; he had a wealthy man"s tastes and position and self-confidence, and he could not bring himself to cast away these even at Christ"s word. Such supreme self-denial, such absolute devotion, he would not embrace. So he went away sorrowful . He saw the right road, but he turned away from it. Without any further word, casting aside all hope of the saintly life, yet grieved and dejected at the thought of what he was losing, he returned to his home. It was hard to disobey the wise and loving Teacher who had endeavoured to lead him to the noblest aims and the highest ambition; but it was harder to follow his severe counsels. The evangelist gives the reason of this unhappy decision. For he had great possessions; hn gamata polla : erat enim habens multas possessiones; he was one that had many possessions, or had and continued to have, implying possession and retention. (comp. Luk_5:18, "he continued in retirement This fact was the snare that trapped him, the stumbling block over which he fell. The possession of riches proved fatal to saintliness. It is this truth that our Lord emphasizes in the following discourse. They who tare unconscious of having been tried as this young man was tried may condemn him as worldly, covetous, and insincere. A true Christian, who knows his own heart, may well feel that he can throw no stone at this defaulter; that he, any more than the Jew, could not give up all that he held dear for Christ"s sake; that, bad the alternative been set before him in this blunt, palpable fashion, he too would have gone away sorrowful.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The parting with all for Christ seemed so hard a condition to the young man, that he went away sorrowful from Christ.

Whence, Learn, 1. That a man wedded to the world will renounce Christ rather than the world, when both stand in competition.

2. That unregenerate and carnal men are exceeding sorrowful, and sadly concerned, that they cannot have heaven upon their own terms, and win it in their own way. The young man went away sorrowful.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

22. He went away sorrowful. He would like to be a disciple of Christ, and an heir of life, but was not ready to pay such a price. The Lord had struck his difficulty, his besetting sin, his ruling passion. This man was required to use his wealth for God and for man; so are we to use ours. There is just one difference; he was commanded to sell and give away; we are required to turn all over to Christ and to hold it as his stewards.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

22. λυπούμενος. A conflict of opposite desires vexed his soul. He wished to serve God and mammon. He was sorrowful because he saw that the special sacrifice required to win eternal life was too great for him. He was lost through the ἀπάτη τοῦ πλούτου (ch. Mat 13:22).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] Our Lord takes him on his own shewing. As Mark and Luke add, “One thing is wanting to thee.” Supposing thy statement true, this topstone has yet to be laid on the fabric. But then it is to be noticed, that part of that one thing is δεῦρο ἀκολούθει μοι (ἄρας τὸν σταυρόν, Mark). Stier remarks, that this was a test of his observance of the first commandment of the first table: of breaking which he is by the result convicted.

ἦν γὰρ ἔχ. κτ. π. is common to Mark, verbatim.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 22. And the young man when he heard this saying went away grieved: for he had great possessions.] Mk. has: “But his countenance fell at the saying, and he went away sorrowful: for he had great possessions.” Mt. omits Mk.’s strong word στυγνάσας, with its implication of unwillingness to obey Christ’s command, just as he omits Mar 1:45 with its direct disobedience of Christ’s word.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.