Luke
12:13-21
The teachings of Messiah, 9:51-19:44
2. The kingdom and power, 11:1-12:34
vi] Goals in life - to have or to live. 12:13-34
a) The parable of the rich fool
SynopsisThe request for Jesus to judge an inheritance matter leads him to warn two warring brothers of the danger of avarice. Jesus then supports this warning with a saying, followed by the parable of the Rich Fool.
Teaching
Let the children of the kingdom understand that possessing is not living.
Issues
i] Context: See 11:1-13.The parable of the rich fool forms part of the sixth episode in a set of episodes which deal with The kingdom and power, 11:1-12:34. Each part of this six-layered Lukan sandwich provides a lesson on discipleship - first on prayer, then on overcoming the powers of darkness, then bathing in the enlightening power of the Word of God, then the danger of self-righteous legalism, and then facing the difficulties of evangelism. Now Jesus warns of the danger of mammon, possessions, the things of this world. This subject is further explored in a set of sayings in v22-34.
ii] Structure: Mammon:
Jesus refuses to get involved in a financial dispute, v13-15a:
Setting, v13;
Jesus' response, v14:
A two-part head saying, v15:
"be on your guard against all kinds of greed."
"life does not consist in the abundance of possessions."
Jesus' teaching on real life, v16-21:
The parable of the Rich Fool, v16-20:
Application, v21:
"so is the one who lays up treasure for himself ........"
Sayings on mammon, v22-31;
An anxious preoccupation with possessions:
iii] Interpretation:
For these discipleship instructions on handling possessions (the things of this world, mammon), 12:13-34, Luke begins by recording an occasion when Jesus is asked to intervene in the matter of an inheritance. He follows up with an appropriate saying, then the parable of the rich fool, concluding with a series of sayings running through to v34. This teaching material serves to remind disciples that authentic life consists of a great deal more than what we possess, and goes on to warn disciples that possessions can easily divert attention from what is authentic to what is ephemeral.
In the passage before us, Jesus reflects the outlook of Ecclesiastes, eg. Ecc.11:12-28 - "Although they say now I can sit back and enjoy the benefit of what I have got, they do not know how long this will last; they will have to leave their goods to others and die", v19. The perspective of the Preacher (Qohelet), and of Jesus at this point, is much the same. Being rich or poor is not the issue, thinking that we are self-sufficient is; "poverty and wealth all come from the Lord." There is nothing intrinsically wrong with wealth, in fact "stick to your job, work hard at it and grow old at your work", provide for the future, but don't think that your security rests in the stuff of this age, for a person's security rests in the "fear / respect of the Lord".
Ellis explains the point of the passage this way: "Jesus points his hearers to the importance of priorities in the quest for life. The foolishness of the rich man lay more in his attitude to life than in his specific actions. He built his life on great expectations, only to find sudden and bitter disillusionment at the very moment of their fulfilment. ...... Life does not consist in possessing; Life consists in living, and in losing that, one loses all."
It's interesting how Ellis titles this unit "To Have or to Live" as if it's an either / or issue. This uneasiness toward wealth is found with many commentators, so producing an either / or dichotomy where wealth needs to be sanctified, usually in sharing the surplus with those in need. Danker heads in this direction by titling the unit "Worldly Care." Certainly, the initial question prompts the theme of avarice, but in the end the theme of the parable is the danger of worldly security. "Life does not consist of possessions", Nolland. "The principal deficiency of the wealthy farmer is his failure to account for God in his plans", Green. There is nothing unholy in saving for the future, or taking out a life insurance or superannuation policy.
The two-part head saying, v15: This saying of Jesus, possibly a Lukan composite of Jesus' teaching on the subject of possessions, highlights the two substantial truths covered in v13-34: first, the danger of "greed", the desire to possess the things of this world; and second, the warning that life does not consist of possessing, "it is more important to be than to have", Fitzmyer.
"Be on your guard against all kinds of greed", v15a. "The desire to have more than is needed", Fitzmyer. The saying, following the drift of the request made to Jesus, highlights the problem of avarice, and is addressed in the sayings covering v22-31. It is true that avarice may well be the motivation that blinds a person to their need for a security that transcends this age. Someone who is overly focused on the issue of their inheritance, a focus driven by avarice, may fail to notice the offer of an eternal inheritance. None-the-less, the warning in 15a is not integrally linked to v15b, nor to the parable of the rich fool.
"Life does not consist in an abundance of possessions", v15b. The point being made in the saying is that real life, as opposed to just existence, is a gift of God; "no number of possessions, however abundant, can make it greater or give it security", Johnson. The parable illustrates this truth, warning that real life is a gift from God. "Life is a great deal more than what you own", Junkins.
Marshall links the two points, arguing that "avarice is dangerous since it leads a person to direct their aim to the wrong things in life."
The parable of the rich fool. This parable presents as a teaching parable, an illustration, and not a kingdom parable. Jeremias argues that it is a kingdom parable, depicting the crises caused by the coming kingdom of God, but this is certainly not how Luke uses it. None-the-less, it may have originally been a kingdom parable with the usual introducing "The kingdom of God may be compared to ...." and Luke has adapted it for a didactic purpose. In its present context, it presents as an illustration applied in v21 - life is more than possessing.
iv] Synoptics:
See 3:1-20.. The opening pronouncement story, v13-14, the attached two-part saying, v15, and the teaching / illustrative parable, v16-20, and its application, v21, is unique to Luke. The material is usually identified in full, or in part, from L, or Luke's own hand, although there is nothing to suggest that this source tradition was not wholly part of the oral tradition of the early church.
v] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.
Text - 12:13
Possessions: i] Jesus refuses to get involved in a financial dispute, v13-15a.
a) Setting, v13: A rabbi was expected to arbitrate on matters of law, but Jesus is unwilling to play this role. His task is to reveal the truth of the gospel, not settle a fight over an inheritance.
de "-" - but/and. Transitional, indicating a step in the narrative.
ek + gen. "in [the crowd]" - [someone] out of, from [the crowd]. The preposition is used here in place of a partitive genitive.
autw/ dat. pro. "to him" - [said] to him. Dative of indirect object.
didaskale (oV) voc. "teacher" - teacher. Vocative. The appropriate address for a Rabbi.
tw/ adelfw/ (oV) "[tell my] brother" - [say] to the brother [of me]. Dative of indirect object. The word here is used of a sibling, not a fellow believer.
merisasqai (merizw) aor. inf. "to divide" - to share. The infinitive is possibly adverbial, final, expressing purpose, "in order that he divide", but more likely establishing an object clause / dependent statement, indirect speech, expressing the content of the command that the man wishes Jesus to tell his brother; "tell my brother that he must divide our inheritance with me", Cassirer.
thn klhronomian (a) "the inheritance" - the portion, part, division = inheritance. "The property our father left us at his death", TH.
met (meta) + gen. "with" - with [me]. Spatial; "with me."
v14
b) Jesus' response, v14: Jesus certainly has the authority to judge the issue, but he has only one message for the people of his age and that is "repent and believe"; this is the only path to authentic real life.
oJ de "-" - the but/and [he said to him]. Transitional; see oJ de, 1:29.
anqrwpe (oV) voc. "Man" - man. Vocative. Plummer suggests this response implies disapproval, but possibly just neutral, "Friend", NRSV.
katesthsen (kaqisthmi) aor. "appointed" - [who] made, appointed [me]. "What makes you think it's any of my business to be a judge or mediator for you?" Peterson.
meristhn (hV ou) "arbiter" - [judge or ] arbitrator, mediator (one who divides). The two substantives "judge" and "arbitrator" serve as the accusative complements of the direct object me, "me" standing in a double accusative construction and asserting a fact about the object. Jesus obviously doesn't repudiate his authority in such matters, it is just that he is in the business of promoting the worth of God's promised new life, not the life of material security.
ef (epi) + acc. "between" - over [you]? Here expressing influence / control; "who made me .... an arbitrator over both of you."
v15
ii] A two-part head saying, v15:
a) A warning about greed - a passionate desire for wealth and possessions and for the security and contentment they bring, v15a. Jesus warns the two intended litigants / the crowd / the disciples of the danger of avarice. Interestingly, there is nothing in the dispute to hint at avarice other than Jesus' interpretation. Of course, experience tells us that most disputes over wills are driven by greed.
de "then" - but/and [he said toward them]. Transitional, indicating a step in the narrative, here to a point of instruction. The plural pronoun autouV, "them", indicates that Jesus is now addressing a wider audience, presumably the disciples. Note again Luke's use of the preposition proV in place of a dative of indirect object.
oJrate kai fulassesqe "watch out! Be on guard" - take care and be on guard. The two imperatives together serve to make the warning emphatic; "be constantly on guard", Junkins.
apo + gen. "against" - from. Expressing separation; the phrase fulassesqe apo is classical, "keep yourself away from", cf., 1John 5:21, Plummer.
pleonexiaV (a) "greed" - [all] greediness. An insatiable desire to have more = greediness, ruthless greed, grasping, covetousness.
b) A saying on real life, v15b. Jesus goes on to warn that a life focused on things can easily miss its hidden purpose. Authentic existence is found in a relationship with God through Christ and not in the contentment that may be derived from wealth.
With regard to the syntax of this verse, Evans notes, "the section shows signs of composition." In fact, given its awkward syntax, Luke may have condensed two sayings into one, or possibly they were condensed during oral transmission: a) life is not found in abundance / superfluity; b) life is not found in possessions. Yet, it seems more likely that the saying is complete in itself, but is somewhat condensed. The prepositional phrase ek twn uJparcontwn autw/, "from the things being possessed by him" serves to complement the infinitive perisseuein, "to abound = to be satisfied, content", so explaining the source of the satisfaction, contentment; lit. "his life is not when someone is satisfied from their possessions" = "a person's real life is not actualised in contentment, a contentment that comes from owning a lot of things."
oJti "-" - for, because. Possibly introducing a causal clause explaining why "they" should be on guard against greed; "be on your guard of avarice of any kind, for life does not consist in possessions", NJB, yet better introducing a dependent statement expressing an independent, although related truth, as NIV, or better, as a new sentence, as Cassirer etc..
hJ zwh (h) "life" - the life. What "life" is intended here? Nolland suggests "neither physical life nor spiritual life, but rather humanly meaningful and satisfying life." If physical life was intended we would expect psuch, "existence". When the NT uses zwh, it does tend to end up meaning eternal life, spiritual life. So, rather than "humanly meaningful and satisfying life", the life in mind may well be "real life", a life which "is not found in objects, but relationships, especially to God and his will. .... Real life is tied to God, his offer of forgiveness of sins, his values and his reward", Bock, cf., Derrett, Law in the New Testament, 1970.
autou gen. pro. "-" - of him. The genitive is adjectival, possessive; "the life of him = a person's life."
em tw/ + inf. "[does not consist] in" - [is not] in the. The construction here of the preposition en with the articular infinitive, usually forms a temporal clause, contemporaneous time, and on rare occasions a causal clause; "not while / when to have enough", cf. TH, Derrett. "A person's (autou, "his") real life is not to be found for / by anyone while having an abundance from the source of the possessions to him = his possessions" = "True life is not secured by having a superfluity of possessions", Cassirer.
perisseuein (perisseuw) pres. inf. "an abundance" - to abound, have enough. The sense may be "to have in abundance", but given the drift of the parable, the word may take the meaning here "to have more than enough", which leads to the idea of a life that is full, complete, satisfied, content. Such a person might say "I have everything I need (I am satisfied with life, I am content)", cf., v19. "A person's real life is not actualised in self-satisfaction."
tini dat. pro. "-" - to certain, anyone. Dative of interest, advantage, "for anyone", or possibly instrumental, means, "by anyone."
ek "of" - out of, from. Expressing source / origin; real life is not sourced from one's possessions / wealth. As noted above, the prepositional phrase introduced by ek defines exactly what type of "abundance = satisfaction, contentment" is in mind; "[that is, the self-satisfaction] that comes from his possessions."
autw/ dat. pro. "his" - to him. The dative may be classified as possessive, as NIV (TNIV drops "his" to provide a generic translation).
twn uJparcontwn (uJparcw) pres. part. "of [his] possessions" - the things being possessed. The participle serves as a substantive; "the things which belong [to him]."
v16
iii] Jesus' teaching on real life (v15b): The parable of the rich fool, v16-20. The point of this teaching parable / illustration is simple enough, particularly as we have its application in v21: "God alone is Lord of life, and a person truly lives only when they are rich toward God in faith", Miller. This is nicely expressed, but he goes on and adds "obedience and service" to "faith" - a touch nomist! Faith, in the sense of our faith / trust / reliance in/on Christ's faith / faithfulness is what makes us rich toward God and actualises real life for us; "obedience and service" is the fruit of faith, a fruit always blemished by our flawed nature, but covered by Christ's perfection.
de "and" - but/and [he said]. Transitional, indicating a step in the discourse.
parabolhn (h) "this parable" - a parable [toward them]. Here a teaching parable, an illustration serving to make a point. Certainly not a kingdom parable expressing the gospel in a hidden form.
legwn (legw) pres. part. "-" - saying. Attendant circumstance participle, redundant, but see legwn, 4:35.
euforhsen (euforew) aor. "produced a good crop" - [the farm of a certain rich man] was fruitful = brought in a good harvest. "Produced an excellent harvest", Barclay.
v17
dielogizeto (dialogizomai) imperf. "he thought" - [and] he was reasoning, deliberating. The imperfect is durative expressing an ongoing internal debate.
en + dat. "to [himself]" - in [himself]. Locative, expressing space / place; as of reasoning within oneself.
legwn (legw) pres. part. "-" - saying. Attendant circumstance participle expressing action accompanying the verb "to reason."
poihsw (poiew) aor. subj. / fut. "[what] shall I do" - [what] might i do. Deliberative subjunctive, or deliberative future.
oJti "-" - because [i do not have where i will gather the fruits of me]. Probably introducing a causal clause explaining why the farmer has a dilemma; "for I have nowhere to store my crops", ESV. It may though serve to introduce a dependent statement expressing the content of the farmer's dilemma, as NIV.
v18
kaqelw (kaqairew) fut. "I will tear down [my barns]" - [and he said, this i will do,] i will destroy, pull down [my barns, store houses]. "I will demolish."
meizonaV (megaV) comp. adj. "bigger" - [and i will build] greater ones. "Larger ones."
ta agaqa adj. "[my] goods" - [and i will gather there all the grain and] the good things [of me]. The adjective serves as a substantive. "I shall pull down my storehouses, building larger ones, and into them I shall collect my corn and my other goods", Cassirer.
v19
th/ yuch/ (h) dat. "[I'll say] to myself" - [and i will say] to the soul [of me]. Dative of indirect object. "Soul" in the sense of one's inner being, one's self. The NIV does not translate the following vocative of this word and this seems best. The literal translation, "I will say to my soul, Soul, you have plenty ...", is unnecessary, given the sense is "I will say to myself, I have plenty". Note that the word is again used in v20, this time the NIV translates it as "life". "This very night your life will be demanded of you" is surely the intended sense.
keimena (keimai) pres. part. "laid up" - [soul, you have many good things] laid down = stored up. The participle is adjectival, attributive, limiting polla agaqa "many / much goods / good things" = "ample stores which are laid up for many years."
eiV + acc. "for [many years]" - to, into [many years]. Temporal use of the preposition, as NIV.
anapauou (anapauw) pres. imp. "take life easy" - stop, be refreshed. "Take it easy", Berkeley; "relax", Phillips.
eufrainou (eufrainw) pres. imp. "be merry" - [eat, drink,] be of good cheer, rejoice. "Be happy"; "enjoy yourself", HCSB.
v20
de "But" - but/and. Transitional, indicating a change in subject from the farmer to God.
afrwn adj. "you fool" - [god said to him,] foolish man. Vocative. A person who cannot see the logic of a situation. Often used of a godless person who says there is no God. The farmer's foolishness probably does not lay with his failure to "fulfil his moral responsibility before God to care for the needs of others", Bock, so also Nolland, Marshall, ... In fact, he is managing his farm wisely; there is nothing foolish about securing his means into the future. His foolishness is evident in his failure to include God in the plans. He has failed to recognise "that his life is on loan from God", Green. "You foolish person."
tauth/ th/ nukti/ dat. "this very night" - in this the night. The dative is adverbial, temporal, of time; emphatic construction, as NIV.
thn yuchn (h) "your life" - the soul, life [of you]. For "soul", see above. Emphatic by position.
apaitousin (apaitew) pres. "will be demanded" - they are asking back. The verb expresses the fact that life is on loan. The agents are possibly the angels acting on behalf of God. Functioning as grim reapers "they will come and ask for your life back", Evans, so also Marshall, contra Fitzmyer. Possibly a deferential reference to God as the agent, who, when not referenced, as NIV, forces the verb to be rendered in the passive voice, as NIV. Possibly just a circumlocution for "God demands the return", Danker. So, "this very night you must hand back your life to God", Barclay, but better expressing the idea that life is on loan from God, "this very night the Grim Reaper will ask for your life back."
apo + gen. "from" - from [you]. Expressing source / origin.
tini dat. pro. "then who [will get]" - [but/and] to whom [will it be] = whose [shall they be]? Dative of possession.
a} pro. "what" - what = the things which [you prepared]. Introducing a relative clause which serves as the subject of the verb to-be, estai; "the things which you prepared is to whom?" = "who will get all you have prepared", Moffatt.
v21
c) Concluding application, v21. The punch-line ("moralising conclusion", Evans) "brings out the latent meaning of the parable. The rich man gathered treasure for himself, but failed to grow rich as regards God", Marshall. Real life, a meaningful and sustaining life, is not found in possessing, but in being "rich toward God" through faith in Christ. As the Preacher explains, "the beginning of all wisdom is the fear (respect) of the Lord." Real life is lost when a person "remains a pauper in the sight of God."
ouJtwV "this is how it will be with" - thus, so is. Here drawing a conclusion with reference to what precedes, ie., from the parable; "thus is the case for the one storing up ......" "This is the situation of ...", TH.
oJ qhsaurizwn (qhsaurizw) pres. part. "anyone who stores up things" - the one storing up, saving up. The participle serves as a substantive, nominative subject of an assumed verb to-be.
eJautw/ dat. "for himself" - to himself. Dative of interest, advantage.
ploutwn (ploutew) pres. part. "rich" - [and is not] the one being rich. The participle serves as a substantive, nominative subject of an assumed verb to-be.
eiV "toward [God]" - to, toward [god]. Here adverbial, expressing reference / respect, "with reference to / respect to God"; "and is not rich in relation to God", Berkeley. Often seen as parallel to "treasure in heaven", v33. Jeremias draws out its meaning by arguing that the foolish man heaps up wealth to himself, while the wise man "has entrusted it to God", presumably in the sense of using his wealth in a way approved by God. This approach seems unlikely and would probably prompt a strong reaction from the apostle. Nolland rightly identifies the issue as one of direction. To possess real authentic life, life that is eternal, as opposed to the transient shadows we experience here, requires us "to be rich in a Godward direction", rather than rich with this world's things. The person "who amasses worldly wealth, but who in God sight, has no riches at all" (Barclay), is left only with the shadows.
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