TRV
“The Rich Young Ruler”· Matthew 19:16–22
Translation
King James Version
But when the young man heard that saying, he went away sorrowful: for he had great possessions.
Complete Jewish Bible
But when the young man heard this, he went away sad, because he was wealthy.
Berean Standard Bible
When the young man heard this, he went away in sorrow, because he had great wealth.
American Standard Version
But when the young man heard the saying, he went away sorrowful; for he was one that had great possessions.
World English Bible Messianic
But when the young man heard the saying, he went away sad, for he was one who had great possessions.
Geneva Bible (1599)
And when the yong man heard that saying, he went away sorowfull: for he had great possessions.
Young's Literal Translation
And the young man, having heard the word, went away sorrowful, for he had many possessions;
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Historical interpretation
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But historically, the young man is to be praised for that he did not kill, did not commit adultery; but is to be blamed for that he sorrowed at Christ's words calling him to perfection. He was young indeed in soul, and therefore leaving Christ, he went his way.
The infants are a type of the Gentiles, to whom salvation is rendered by faith and hearing. But the disciples, in their first zeal for the salvation of Israel, forbid them to approach, but the Lord declares that they are not to be forbidden. For the gift of the Holy Ghost was to be conferred upon the Gentiles by laying on of hands, as soon as the Law had ceased.
But the young man, when he heard this, “went away sorrowful.” For he put great trust in wealth. And in him we observe the rational working out of a metaphor. This was a young man. He himself said that since his youth he had obeyed the commandments that are contained in the law. Yet an arrested adolescence remains within his youth, whatever age he may be.
(Hom. lxiii.) But I for my part, though I deny not that he was a lover of money, because Christ convicts him as such, cannot consider him to have been a hypocrite, because it is unsafe to decide in uncertain cases, and especially in making charges against any. Moreover Mark removes all suspicion of this kind, for he says that he came to Him, and knelt before Him; (Mark 10:17.) and that Jesus when He looked on him, loved him. And if he had come to tempt Him, the Evangelist would have signified as much, as he has done in other places. Or if he had said nothing thereof, Christ would not have suffered him to be hid, but would either have convicted him openly, or have covertly suggested it. But He does not this; for it follows, He saith unto him, Why askest thou me concerning good?
Wherein then was the profit that He answered thus? He leads him by degrees, and teaches him to lay aside false flattery, and rising above the things which are upon earth to cleave to God, to seek things to come, and to know Him that is truly good, the root and source of every good.
This he said not to tempt Him, but because he supposed that they were other than the commandments of the Law, which should be the means of life to him.
But because all the commandments that the Lord had recounted were contained in the Law, The young man saith unto him. All these have I kept from my youth up. And did not even rest there, but asked further, What lack I yet? which alone is a mark of his intense desire.
And because He spake of riches warning us to strip ourselves of them, He promises to repay things greater, by how much heaven is greater than earth, and therefore He says, And thou shalt have treasure in heaven. By the word treasure He denotes the abundance and endurance of the reward.
For they that have little, and they that abound, are not in like measure encumbered. For the acquisition of riches raises a greater flame, and desire is more violently kindled.
"But when the young man heard it, he went away sorrowful." After this the evangelist, as it were to show that he hath not felt anything it was unlikely he should feel, saith, "For he had great possessions." For they that have little are not equally held in subjection, as they that are overflowed with great affluence, for then the love of it becomes more tyrannical. Which thing I cease not always saying, that the increase of acquisitions kindles the flame more, and renders the getters poorer, inasmuch as it puts them in greater desire, and makes them have more feeling of their want.
See, for example, even here what strength did this passion exhibit. Him that had come to Him with joy and forwardness, when Christ commanded him to cast away his riches, it so overwhelmed and weighed down, as not to suffer him so much as to answer touching these things, but silenced and become dejected and sullen to go away.
(Verse 22.) He went away sad, for he had many possessions. This is the sadness that leads to death. And the cause of the sadness is that he had many possessions, that is, thorns and thistles, which choked the Lord's seed.
He that asks this question is both young, rich, and proud, and he asks not as one that desires to learn, but as tempting Him. This we can prove by this, that when the Lord had said unto him, If thou wilt enter into life, keep the commandments, he further insidiously asks, which are the commandments? as if he could not read them for himself, or as if the Lord could command any thing contrary to them.
But because he had styled Him Good Master, and had not confessed Him as God, or as the Son of God, He tells him, that in comparison of God there is no saint to be called good, of whom it is said, Confess unto the Lord, for he is good; (Ps. 118:1.) and therefore He says, There is one good, that is, God. But that none should suppose that by this the Son of God is excluded from being good, we read in another place, The good Shepherd layeth down his life for his sheep. (John 10:11.)
For Our Saviour does not reject this witness to His goodness, but corrected the error of calling Him Good Master apart from God.
(cont. Vigilant. 15.) That Vigilantius asserts that they who retain the use of their property, and from time to time divide their incomes among the poor, do better than they who sell their possessions and lavish them in one act of charity, to him, not I, but God shall make answer, If thou wilt be perfect, Go and sell. That which you so extol, is but the second or third grade; which we indeed admit, only remembering that what is first is to be set before what is third or second.
For many who leave their riches do not therefore follow the Lord; and it is not sufficient for perfection that they despise money, unless they also follow the Saviour, that unless having forsaken evil, they also do what is good. For it is easier to contemn the hoard than quit the propensityb; therefore it follows, And come and follow me; for he follows the Lord who is his imitator, and who walks in his steps. It follows, And when the young man had heard these words, he went away sorrowful. This is the sorrow that leads to death. And the cause of his sorrow is added, for he had great possessions, thorns, that is, and briars, which choked the holy leaven.
(Ep. 31, 5.) I know not how, but in the love of worldly superfluities, it is what we have already got, rather than what we desire to get, that most strictly enthrals us. For whence went this young man away sorrowful, but that he had great possessions? It is one thing to lay aside thoughts of further acquisition, and another to strip ourselves of what we have already made our own; one is only rejecting what is not ours, the other is like parting with one of our own limbs.
(Gennadius, de Eccles. Dogm. 36.) It is good to distribute with discrimination to the poor; it is better, with resolve of following the Lord, to strip one's self of all at once, and freed from anxiety to suffer want with Christ.
These words prove that the Law gave to such as kept it not only temporal promises, but also life eternal. And because the hearing these things made him thoughtful, He saith unto him, Which?
And Jesus, condescending as to a weak one, most graciously set out to him the precepts of the Law; Jesus said, Thou shalt do no murder; and of all these precepts follows the exposition, And thou shalt love thy neighbour as thyself. For the Apostle says, Whoso loveth his neighbour has fulfilled the Law? (Prov. 13:10.) But it should be enquired, why the Lord has enumerated only the precepts of the Second Table? Perhaps because this young man was zealous in the love of God, or because love of our neighbour is the step by which we ascend to the love of God.
But to those who would be perfect in grace, He shows how they may come to perfection, Jesus saith unto him, If thou wilt be perfect, go, and sell all that thou hast, and give to the poor. Mark the words; He said not, Go, and consume all thou hast; but Go, and sell; and not some, as did Ananias and Sapphira, but All. And well He added, that thou hast, for what we have are our lawful possessions. Those therefore that he justly possessed were to be sold; what had been gained unjustly were to be restored to those from whom they had been taken. And He said not, Give to thy neighbours, nor to the rich, but to the poor.
E Bed. in Luc., Matt 18:3: This man had, it may be, heard of the Lord that only they who were like to little children were worthy to enter into the heavenly kingdom; but desiring to know more certainly, he asks to have it declared to him not in parables, but expressly, by what merits he might attain eternallife.Therefore it is said; “And behold, one came and said unto him, Good Master, what good thing shall I do that I may have eternal life?”
(e Bed. in Luc. Mat. 18:3.) This man had, it may be, heard of the Lord, that only they who were like to little children were worthy to enter into the heavenly kingdom; but desiring to know more certainly, he asks to have it declared to him not in parables, but expressly, by what merits he might attain eternal life. Therefore it is said And, behold, one came and said unto him, Good Master, what good thing shall I do that I may have eternal life?
See two kinds of life which we have heard set before men; the Active, to which pertains, Thou shalt not kill, and the rest of the Law; and the Contemplative, to which pertains this, If thou wilt be perfect. The active pertains to the Law, the contemplative to the Gospel; for as the Old Testament went before the New, so good action goes before contemplation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 19:22 powerfully concludes the encounter between Jesus and a rich young man, revealing the profound spiritual impediment that material wealth can become. The verse captures the young man's immediate, sorrowful departure after Jesus' radical call to relinquish his possessions and follow Him, underscoring the deep attachment of the human heart to earthly treasures and the challenging cost of true discipleship.
Context
Literary Context
This verse is the climactic moment in a pivotal dialogue initiated by a wealthy young man who approaches Jesus, seeking to know what "good thing" he must do to inherit eternal life (Matthew 19:16). After Jesus reviews the commandments, the young man confidently asserts his obedience from youth. Jesus then cuts to the heart of the matter, challenging him to sell all his possessions, give to the poor, and follow Him (Matthew 19:21). Matthew 19:22 records the young man's response to this ultimate test, serving as a stark illustration of the difficulty of radical obedience, immediately preceding Jesus' famous teaching on the camel and the eye of a needle (Matthew 19:23-26). Parallel accounts are found in Mark 10:22 and Luke 18:23.
Historical & Cultural Context
In first-century Jewish society, wealth was often viewed as a sign of God's blessing, and poverty as a potential sign of disfavor. This perspective made Jesus' challenge particularly counter-cultural and shocking. Giving to the poor was commendable, but the wholesale divestment of one's entire estate was an extraordinary demand, especially for someone who had diligently kept the Law. The concept of "possessions" (κτῆμα, ktēma) would have encompassed land, property, and accumulated wealth, which formed the basis of a family's security and social standing. To abandon these was to forsake one's entire earthly identity and security, placing complete reliance on God and the community of disciples.
Key Themes
Matthew 19:22 powerfully contributes to several overarching themes within Matthew's Gospel and the broader biblical narrative. It highlights the radical nature of discipleship, demonstrating that following Jesus demands absolute surrender, often requiring the renunciation of anything that competes for ultimate allegiance, as seen in Jesus' call to take up one's cross. The verse also underscores the danger of wealth, portraying it not as inherently evil, but as a potential idol that can hinder entry into the Kingdom of God, a theme echoed in Jesus' teaching on serving God or money. Furthermore, it illustrates the conflict between earthly and heavenly treasure, revealing that the young man prioritized his material security over the promise of "treasure in heaven" (Matthew 6:19-21), leading to sorrow rather than the joy of true spiritual freedom.
Exposition and Analysis
Key Word Analysis
This primary verb signifies not merely the physical act of hearing, but often implies understanding, heeding, or giving audience. In this context, the young man fully comprehended the implications of Jesus' "saying" (λόγος), recognizing the profound and personal demand it placed upon him, which ultimately led to his sorrowful response.
Derived from the noun for "grief" or "sadness," this verb describes the young man's emotional state. It indicates a deep distress, a profound sadness or heaviness of heart. His sorrow was not a fleeting disappointment but a significant internal struggle, revealing the painful conflict between his desire for eternal life and his attachment to his material wealth.
This term refers to an acquirement, specifically an estate or property. It encompasses tangible, accumulated wealth and holdings. The use of "great" (polýs) emphasizes the sheer volume and significance of his wealth, which held such a powerful grip on his heart that he was unwilling to part with it, even for the sake of eternal life.
Verse Breakdown
"But when the young man heard that saying,"
This clause establishes the immediate cause of the young man's reaction. The "saying" (λόγος, logos) refers directly to Jesus' challenging command in Matthew 19:21, which required him to sell all his possessions, give to the poor, and follow Jesus. The young man fully heard and understood the radical implications of this demand.
"he went away sorrowful:"
This describes the young man's immediate and decisive action. His departure signifies his refusal to accept Jesus' terms for discipleship. The description "sorrowful" (λυπούμενος, lypoumenos) is crucial, indicating a deep internal conflict and grief over the choice he felt compelled to make. He desired eternal life but was unwilling to pay the price Jesus set.
"for he had great possessions."
This final clause provides the explicit reason for his sorrow and departure. His vast wealth (πολύς κτῆμα, polys ktēma) was the insurmountable obstacle. It was not merely that he had possessions, but that they were "great" and, more importantly, that he "had" (ἔχω, echō) them in a way that implied a strong, possessive attachment, making them an idol in his heart that he could not relinquish.
Literary Devices
The verse employs several powerful literary devices. Pathos is evident in the description of the young man going away "sorrowful," evoking sympathy and highlighting the emotional weight of his decision. This sorrow underscores the tragic nature of his choice, revealing a heart torn between spiritual aspiration and material attachment. There is a clear Contrast between the joy and freedom offered by following Jesus and the grief experienced by clinging to worldly wealth. The "great possessions" function as Symbolism, representing not just material wealth but anything that holds a superior claim on a person's heart over God, serving as a barrier to complete surrender and true discipleship. The concise, direct statement of his departure and its reason makes the narrative powerfully impactful, emphasizing the immediate and unyielding consequence of his choice.
Theological and Thematic Connections
Matthew 19:22 stands as a profound theological statement on the nature of discipleship and the deceptive power of idolatry. It reveals that the heart's ultimate allegiance is the true measure of one's spiritual condition. While the young man sought eternal life, his unwillingness to relinquish his wealth exposed a deeper commitment to his earthly security than to God's Kingdom. This passage teaches that anything, even something seemingly benign like wealth, can become an idol that prevents a person from fully embracing Christ and His call. True spiritual freedom often requires a radical reordering of priorities, where God alone holds supreme value.
Reflection and Application
The sorrowful departure of the rich young man serves as a timeless mirror for self-examination, challenging us to honestly assess what "great possessions" might be hindering our full devotion to Christ. These "possessions" are not limited to literal wealth; they can encompass anything we cling to more tightly than we cling to God – our reputation, career, comfort, relationships, personal ambitions, control, or even our own perceived righteousness. The verse prompts us to ask if there is anything in our lives that, if Jesus asked us to surrender it, would cause us to walk away sorrowful. True spiritual freedom and the joy of complete surrender come from releasing our grip on earthly things, trusting entirely in God's provision and finding our ultimate treasure in Him. This passage reminds us that the cost of discipleship is high, but the cost of not following Jesus is infinitely higher, leading not to joy, but to profound sorrow and missed eternal opportunity.
Questions for Reflection
FAQ
Was the rich young man condemned to hell because of his decision?
The text of Matthew 19:22 does not explicitly state the young man's eternal destiny. It only records that he "went away sorrowful." His sorrow indicates a deep internal conflict and a missed opportunity to follow Jesus fully. While he failed this specific test of discipleship, the Bible teaches that salvation is by grace through faith, not by works or the relinquishment of wealth alone (Ephesians 2:8-9). However, Jesus' challenge revealed that his heart was not fully surrendered to God, and his attachment to wealth was a significant spiritual impediment. The passage serves as a warning about the dangers of idolatry and the cost of discipleship, rather than a definitive statement on his eternal fate.
Christ-Centered Fulfillment
Matthew 19:22, though a poignant account of human failure, profoundly highlights the necessity and nature of Christ's perfect fulfillment. The rich young man's inability to forsake his earthly treasures for the sake of eternal life underscores humanity's inherent struggle with idolatry and self-reliance. In stark contrast, Jesus Christ perfectly embodied the radical surrender that the young man could not. He, "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). Jesus Himself divested of heavenly glory, taking on the form of a servant, even to the point of death on a cross (Philippians 2:5-8). He perfectly fulfilled the Law and offered the ultimate "treasure in heaven" not through human effort or renunciation, but through His sacrificial life, death, and resurrection. For those who believe, He calls us to "seek first the kingdom of God and his righteousness" (Matthew 6:33), promising that all other things will be added. Our true "possessions" are found in Christ, who is our life (Colossians 3:3-4), and in Him, we gain eternal life and an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:3-4).