12:13–15 The discussion turns from hypocrisy and fear of man to the danger of riches. A man from the crowd, recognizing Jesus’ authority and influence, asks him to intervene in an inheritance dispute with his brother. In other words, he wants Jesus to speak on his behalf over against his brother so that he might receive more money. But Jesus rejects the man’s request, and the strength and emotion of his answer is reflected in the word “Man.” The words are drawn from the rejection of Moses by an Israelite (Ex. 2:14; cf. Acts 7:27, 35), but the context is quite different. Jesus has not come to settle economic disputes among brothers, to adjudicate private disagreements about how wealth should be distributed. This is not to say that such issues have no importance, only that such issues are not the purpose of his coming. Still, the greatest danger is not that the man would fail to receive his fair share of the inheritance. Jesus probes deeper, warning him and all to beware covetousness (cf. Eph. 5:3; 1 Tim. 6:9–10; Heb. 13:5). Covetousness grasps for more to obtain happiness, and Paul tells us it is idolatry (Col. 3:5), for whatever we desire most is our god. Or, as we find here: life does not consist in the number of one’s possessions. Amassing more things does not truly satisfy or bring happiness. Instead the emptiness in our lives may yawn even wider when we get what we want and then realize we do not feel any different.

12:16–19 Jesus then proceeds to tell one of his incomparable parables, one that appears only in Luke. The parable has to do with a rich farmer whose land produces bumper crops. This is a good problem to have, and the farmer contemplates what steps he should take because his crops are more plentiful than his storage capacities. He could donate the largesse to the poor, but such a thought does not enter his head. Instead he comes up with a scheme to preserve the entire harvest for himself. He will tear down the old barns and build bigger and better barns so that “all my grain” and good things will be his (cf. 16:25). It has often been pointed out that the man is self-obsessed. He says “I” six times and speaks of “my crops,” “my grain,” “my goods,” and “my soul.” The only actor in his life is himself; he never reckons with God or others. We see a soliloquy in Luke 12:19 as he speaks to his soul. His retirement years are secure, since he has a bank account, so to speak, that will provide for all his needs for many years (cf. James 4:13; Sir. 11:18–19; 1 En. 97:8–10). He can spend the remainder of his life relaxing, eating, drinking, and having a good time. He envisions the ideal future scenario.

12:20–21 The man plans for everything except the most important thing of all. He thinks he has secured his future when actually he has secured his own doom. He is a “fool” because he has not taken God into account, living as if there were no God (Ps. 14:1; cf. Jer. 17:11). He has prepared all these things for his future comfort, but God has ordained that he would die before enjoying any of the things he has saved for himself. All the things he has preserved will belong to someone else. The rich man’s fate reminds us of Ecclesiastes 6:2, which speaks of one

to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil.

The rich man is a fool because he has lived as if there were no God and as if life on earth would last forever—but all who are wise are preparing to die daily. Psalm 49:17–20 sounds out the same themes: the rich are going to die, their glory will be forgotten, they will never live on earth or see the light of day again—and in that way they are like animals that perish. We are reminded again of the danger of gaining the whole world but losing our soul (Luke 9:25).

The root problem—for the man laying up treasure for himself and not treasuring God—is in the heart. The parable should not be interpreted as forbidding all investment or planning. Such a reading is too literalistic, for what matters are the motivations of the heart. When God is the delight of one’s heart, material things are put in their proper place (1 Tim. 6:17–19).