22<\/strong>. he was sad<\/em> ] “ Sorrowful<\/em>,” says St Matthew (Mat 19:22<\/span>); “ very sorrowful<\/em>,” says St Luke (Luk 18:23<\/span>); “sad,” says St Mark, or rather lowring<\/strong>, with a cloud upon his brow. The original word only occurs in one other place, Mat 16:3<\/span>, “for the sky is red and lowring<\/em>.”<\/p>\n he had great possessions<\/em> ] and these he preferred to possessions in heaven, and made, as Dante calls it, “the great refusal!” “Yet within a few months,” to quote the words of Keble, “hundreds in Jerusalem remembered and obeyed this saying of our Lord, and brought their goods, and laid them at the Apostles’ feet” (Act 4:34-37<\/span>).<\/p>\n Verse 22. And he was sad at that saying<\/B><\/I>] This young man had perhaps been a saint<\/I>, and an eminent apostle<\/I>, had he been poor<\/I>! From this, and a multitude of other cases, we may learn that it is oftentimes a misfortune<\/I> to be rich<\/I>: but who is aware of this?-and who believes it?<\/P> <\/p>\n And, he was sad at that saying<\/strong>,…. That he lacked one thing, and especially that he should be bid to sell all that he had, and give it away; and what might add to his sadness is, that he must take up the cross of reproach, affliction, persecution, and death; his countenance fell upon this,<\/p>\n and went away grieved<\/strong>: finding that he must part with two things his heart was set upon, his idol of self-righteousness, and his mammon of unrighteousness; the bladder of his pride was pricked, and his vanity and self-conceit were exposed; and he was called upon to part with his substance; all which were sadly mortifying, and exceedingly disagreeable to him:<\/p>\n for he had great possessions<\/strong>; [See comments on Mt 19:22]<\/span>.<\/p>\n But his countenance fell <\/B> ( <\/SPAN><\/span>). In the LXX and Polybius once and in Mt 16:3<\/span> (passage bracketed by Westcott and Hort). The verb is from <\/SPAN><\/span>, sombre, gloomy, like a lowering cloud. See on Mt 19:22<\/span> for discussion of “sorrowful” (<\/SPAN><\/span>). <\/P> <\/p>\n He was sad [] <\/SPAN><\/span>. Applied to the sky in Mt 16:3<\/span>; lowering. The word paints forcibly the gloom which clouded his face.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he was sad at the saying,” <\/strong>(hode stugnasas epi to logo) “Then he becoming sad at the saying,” of Jesus; with a sad-face, that he could not have his own way, do his own thing, work out his own salvation, and covetously hold on to his own wealth, Rom 11:6<\/span>. <\/p>\n 2) ”And went away grieved,” <\/strong>(apelthen lupoumenos) ”Turned (and) went away grieving, ‘ turned his back on Jesus, the best friend he ever met, bid goodbye to heaven and went his selfish, self-chosen way to hell, with a sad face, and convicted heart; From what Jesus said, he realized that he had not kept all the commandments, especially the one about covetousness, Exo 20:17<\/span>.<\/p>\n 3) “For he<\/strong> had great possessions,” <\/strong>(en gar echon ktemata polla) “Because he was holding, possessing, or controlling many possessions,” but they were his master, his doom to temporal and eternal ruin. He bid goodbye to Jesus, and heaven, and headed for an eternity in hell, Pro 1:20-29<\/span>; Pro 29:1<\/span>; 1Ti 6:10-11<\/span>; Heb 4:7<\/span>. Riches will not damn a soul in hell, but turning away from obedience to the call of Jesus to confess that one is a selfish, covetous, disobedient sinner will doom a life and damn a soul in hell, Joh 8:24<\/span>.<\/p>\n Within a few months thereafter, hundreds of His disciples remembered the saying of Jesus, brought their earthly possessions, and laid them at the apostles’ feet. Act 4:34-37<\/span>.<\/p>\n (22) And he was sad at that saying.<\/strong>Better, He frowned.<\/em> The word is the same as that translated lowering in Mat. 16:3<\/span>.<\/p>\n ‘But his face fell at the saying and he went away sorrowful, for he was one who had great possessions.’<\/p>\n As he thought of what was involved the young man’s face changed, and a despairing look overtook it. What was being required was too much for him. And he went away sorrowful. What a contrast with how he arrived. He did not run now. He walked off with drooped shoulders. We are reminded of Jesus’ words earlier. ‘What does it profit a man to gain the whole world and forfeit his life’, and ‘what should a man give in exchange for his life’ (Mar 8:36-37<\/span>). And this man seemed unwilling to face the cost.<\/p>\n And we should note that Jesus let him go. He knew how hard it was for the young man but He was willing to wait for the word sown to work in his heart, producing either good grain or being choked by weeds. It would determine what kind of ground he was, that which had been prepared by God, or that which was barren and would never bear fruit. The young man had to be left to decide. We do not know what the final outcome was. Perhaps he did return to follow Jesus. But he would never again say, “All these things have I done.” He had learned a vital lesson. He was not as ‘ready for anything’ as he had thought. There was at least one commandment that he was not prepared to keep. And now he knew it.<\/p>\n Nor was he at this stage prepared to come to Jesus open-heartedly, bringing his need, for he wanted too much what he already had and that prevented him being fully aware of his need. And while he was clinging on to his possessions so desperately he could not come under God’s Kingly Rule, for his wealth ruled in the place of God.<\/p>\n Of course Jesus was not suggesting that the young man could buy eternal life. That was not the question at issue. What mattered was that he thought that he was a true seeker after eternal life who would do anything to obtain it and had now discovered that he was not. Jesus had torn aside his refuge of lies and shown him the truth about himself. He could no longer look on himself as a fulfiller the Law, for he did not love his neighbours enough to put them on a par with himself, and he did not love God enough to use his wealth to do so.<\/p>\n Now, therefore, he was faced with a proper choice, God or mammon? His only hope now was to get rid of all that he possessed, because it was the burden around his neck, and the hindrance to his right approach. It was the thing that blurred his vision. Once he was rid of it, then he would be able to come to Jesus in childlike trust, need and penitence. But until then he could not. For the obstacle was too great to allow for any other option. Then he would be able to receive eternal life, not because of his sacrifice but because thereby he would put himself in a position to receive it as a free gift without restrictions and would be welcomed. We too need to stop and ask ourselves, what is the obstacle that grips our hearts and prevents us from fully following Christ? And then we also need to be ready to rid ourselves of it.<\/p>\n What a sad contrast there is between this man and the children who were brought to Jesus, whom He would not allow His disciples to turn away (Mar 10:13-16<\/span>). Here He let the man go because it was his own free choice, but He was still sorrowful.<\/p>\n 22 And he was sad at that saying, and went away grieved: for he had great possessions. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 22. Went away grieved<\/strong> ] Which he would have not done, if he had loved God and his neighbour, as he professed to do. The Greek word signifies, that he went away pouting and louring, fronte nubila, <\/em> with a cloudy forehead, betokening his great discontent; he came hastily, but went away heavily. <\/p>\n 22.<\/strong> ] <\/strong> so also Matt.<\/p>\n Mar 10:22<\/span> . : in Mat 16:3<\/span> , of the sky, here, of the face, , following, referring to the mind: with sad face and heavy heart.<\/p>\n at = upon [hearing]. Greek. epi. App-104. <\/p>\n great = many. <\/p>\n 22.] -so also Matt.<\/p>\n [22. O , but he) How quickly do men refuse the happiest of all conditions!-V. g.]<\/p>\n sad: Mar 6:20, Mar 6:26, Mat 19:22, Mat 27:3, Mat 27:24-26, Luk 18:23, 2Co 7:10, 2Ti 4:10 <\/p>\n for: Gen 13:5-11, Deu 6:10-12, Deu 8:11-14, Job 21:7-15, Eze 33:31, Mat 13:22, Luk 12:15, Eph 5:5, 1Ti 6:9, 1Ti 6:10, 1Jo 2:15, 1Jo 2:16 <\/p>\n Reciprocal: Rth 1:14 – Orpah<\/p>\n CIVILISATION AND WORSHIP<\/p>\n He was sad at that saying, and went away grieved: for he had great possessions.<\/p>\n Mar 10:22<\/p>\n The present time is the richest of times, the heir of all the ages, the fullest of honours. This age, like the young ruler, has great possessions. Like the young ruler, too, this age keeps the great commandments; never was there less crime and never more goodwill. And, like him, having great possessions and keeping the great commandments, the age is unresting while it goes about asking new teachers what to do to inherit eternal life. The people of to-day are richer, kinder, more moral, more human; they are better than their fathers, but they show a fretful eagerness for change and a sensitiveness to criticism; they have not the peace of God, and they do not worship. Let, then, civilisation and worship be our subject, and let us consider: (1) Disappointment in civilisation, and (2) satisfaction in worship.<\/p>\n I. Disappointment in civilisation.Civilisation is good; it is good that the poor mans pain under operations should be soothed by chloroform, that he should eat as daily food the fruit of the tropics, and feel through his daily paper the impulse of the news of the world. It is good that common life should be fuller, richer, and happier. It is good to have possessions, but every good gained is but a step from which to see greater good. People know enough and have enough to be conscious of shortcoming. Hence their terror of solitude; hence their anxiety for excitement; hence the warlike temper and love of ostentation. Man, conscious of his being, is conscious also of capacity of fuller being. The modern, man wanders through his business and his pleasure, through lecture-rooms and churches, asking, What can I do to inherit eternal life?to enjoy, that is, fullness of being. The greater the civilisation, the greater the disappointment.<\/p>\n II. Satisfaction in worship.Man by his nature is unsatisfied with his own being. He measures himself with something higher. Men, therefore, from the dawn of history have tried to unite themselves with the Higher than themselves, which we call God. The means used to bring about this union is worship.<\/p>\n (a) The one thing necessary in worship, which is, in fact, the pursuit of the Highest we know, is the one thing necessary in all successful pursuit. There must be singleness of mind. The first condition of worship is not poverty, but a mind freed from the cares of wealth, and a single eye with which to see what is higher than the worlds highest. The purei.e. the single in heartsee God.<\/p>\n (b) Our object of worship must be near ourselves, and yet fill all ages. St. Paul found such an object in Christ. St. Paul found Christ near himself, and yet filling all things past and future; so that no longer living, but Christ living in him, he felt that nothing in heaven or earth, neither poverty nor riches, could separate him from God. St. Paul worshipped Christ and was satisfied.<\/p>\n Canon S. A. Barnett.<\/p>\n Illustration<\/p>\n Have you not moments when you hear a voice calling you to leave the traffic of business and pleasure so as to devote yourselves to the service of others needs? Have you not moments of insight in which you will to do great tasks? Do you not sometimes see yourself enduring sorrow and giving rest to the weary and heavy-laden? Have you not a sub-conscious self which is your better self, and which is in touch with a power which urges you, pricks you, draws you to be good and generous? Yes; there is no one, not the lowest, not the most wicked, who in himself has not this touch with the Most High. Further, do we not see standing, as it were, behind this power within ourselves the form of Jesus Christ? Does not His life represent the highest life we know? Does not heaven open and show us that He, Who is faithful and true, has guided mankind through wars and judgments to make man more faithful and true? Do we not see that the love which is in Jesus is the love of the King of kings and Lord of lords? The Christ which is in every man is also the Christ who fills all things and judges all men. We know Him in ourselves, and we know the wonders He has done in our fathers days.<\/p>\n 2. The man’s attachment to his riches was the occasion of this grief.<\/p>\n Mar 10:22. But his countenance fell. A strong expression, peculiar to Mark, who loves such minute details of look and gesture. See on Mat 19:22.<\/p>\n Abandoning his physical security and trusting in Jesus was too great a risk to take. The rich young ruler’s wealth brought him sorrow instead of joy. This is the only time in the Gospels when someone called to follow Jesus did not do so.<\/p>\n And he was sad at that saying, and went away grieved: for he had great possessions. 22. he was sad ] “ Sorrowful,” says St Matthew (Mat 19:22); “ very sorrowful,” says St Luke (Luk 18:23); “sad,” says St Mark, or rather lowring, with a cloud upon his brow. The original word only occurs in … Continue reading “Exegetical and Hermeneutical Commentary of Mark 10:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24597","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24597","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24597"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24597\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24597"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24597"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24597"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"