Jesus was urging us to be rich toward god

JESUS WAS URGING US TO BE RICH TOWARD GOD
EDITED BY GLENN PEASE
Luke 12:21 21"This is how it will be with whoever
stores up things for themselves but is not rich toward
God."
BIBLEHUB RESOURCES
"rich TowardGod."
Luke 12:21
W. Clarkson
Jesus Christ is here drawing a contrastbetweenthe inward and the abiding
on the one hand, and the outward and the perishing on the other hand. When
he disparages the actof "laying up treasure for ourselves," he does not mean
to say either
(1) that material wealth is not of God, for it is he who gives us "powerto get
wealth" (Deuteronomy 8:18); or
(2) that the spiritual treasure a man secures is not "for himself," - indeed, that
is the only treasure he can make permanently his own; he that is wise is wise
for himself (Proverbs 9:12), and he has "rejoicing in himself alone, and not in
another." But Christ would have us regard material acquisitions as of very

small accountindeed in comparisonwith the enrichment of the soul in God,
with spiritual wealth. To be rich toward God may include -
I. A WEALTH OF RIGHT FEELING TOWARD GOD. There are certain
thoughts and feelings which every intelligent being ought to cherish toward
his Creator, in the absence ofwhich he himself is poor, and in the presence of
which he is rich. The more we have in our hearts of reverence for God; of
trust in his Word of promise; of gratitude for his goodness andfaithfulness; of
love for him, our Father and our Savior;of filial submissionto his holy will; of
consecrationto his cause and interest in the advancementof his kingdom, -
the more "rich we are toward" him.
II. WEALTH IN QUALITIES WHICH ARE DIVINE, or being rich in the
direction in which God himself is rich. We cannot, indeed, hope to be rich in
some of his attributes in majesty, in power, in wisdom. But there are qualities
in him in which we may have a real and a valuable share. As God is rich in
righteousness, intruth and faithfulness, in goodness andkindness, in mercy
and magnanimity, so may we hope, and so should we strive and pray, that we
may be "partakers ofthe Divine nature" in these things also. Illumined by his
truth, guided by his example, and inspired by his Spirit, we may have a goodly
share in these greatand noble qualities.
III. WEALTH IN GOD HIMSELF; in the enjoyment of his Divine favor and
friendship; in the indwelling of his Holy Spirit in our souls, being thus
enriched with his abiding presence andhis gracious influence; in the enlarging
and elevating contemplation of his characterand worship of himself.
1. Have we any treasure at all in God.? As the Church at Laodicea imagined
itself to be spiritually rich when it was miserably poor (Revelation3:17), so
may any Christian societyof our owntime; so may any individual member of

a Church of Christ. If, in a searching and devout examination, we find that we
are poor, there is nothing for us but to go to Jesus Christanew, in humblest
penitence and simplest faith and whole-heartedsurrender.
2. Are we rich towardGod? There are many degrees betweenbeggaryand
wealth. We may not be absolutelydestitute, and yet we may be far from rich
toward God. We should aspire to "abound," to "be enlarged," to have a good
measure of those qualities which constitute spiritual wealth. We must "buy of
Christ" (Revelation3:18), that we "may be rich;" we must abide in him, and
so "bring forth much fruit" (John 15:5).
3. If we are rich towardGod we may thankfully rejoice. The man who is
"laying up treasure for himself" may be essentiallyand radically poor; he
may be securing that which will give him no happiness, but only be a burden
and a bane to him; he must part with it all soon. But he who is "rich toward
God" has that which is wealth indeed; has a treasure which will gladden his
heart and brighten his life; has a joy and an inheritance which are his for
ever. - C.
Biblical Illustrator
Nothing covered, that shall not be revealed.
Luke 12:2, 3
The revealing process
W. Neill.
There is a tendency in things everywhere to manifest their natures, and make
themselves known. Seeds that are buried, seek the light; shells deep in the sea

grope their way to the shore;the processes ofnature are to bring things to the
surface. What is true in matter has certainly its counterpart in mind. Human
character, notwithstanding all efforts to keepitself back, also tends to
development; what is not seenat once is found out in a lifetime. The strong
passions ofthe soul, like smothered fires or hidden springs, at last burst their
way through, and become known. There is certainly going on around us in the
operations of nature, and in the unfolding of events, a revealing process, as if
creationand Providence had determined to let light into all dark places, and
at last uncover human hearts. This, we suppose, is the generalidea taught in
the text.
I. THERE ARE REVEALING PROCESSES GOING ON IN THE WORLD
AROUND US, AND UNDER CIRCUMSTANCESWHICH MAKE IT
EXCEEDINGLYPROBABLE THAT, IN THE WORLD TO COME, THEY
WILL CONTINUE TO GO ON WITH ACCELERATED AND
OVERWHELMING POWER. One factoften discloses a greatdeal, when
brought into connectionwith anotherfact, which, when it stoodby itself, told
nothing. The ancient kings of the Eastwere aware of this, when they sent
messages fromone to another on business which they wished to be kept secret
from all but themselves. The message waswritten upon a piece of parchment,
but so written that it could not be deciphered unless first bound upon a staff,
which contained a counterpart and keyto that which was sent, and eachking
kept one of these staffs;hence, if the messengershouldlose the scrip, the
secretwould not be divulged, because notintelligible, unless wrapped round
the wood:the one was read by the help of the other, though eachspoke
nothing by itself. So with events in human life; they throw light on eachother
when brought together.
II. ALL THE HINDRANCES WHICH PREVENTED APERFECT
REVELATION OF THE CHARACTER IN THIS WORLD, WILL, IN THE
NEXT, BE REMOVED. If even in such a world as this, where the body, and
old associations, andfriends, and forgetfulness, and ignorance of the
consequences, contribute to quiet the goadings ofconscience, men are still
driven by remorse to give a detailed and minute accountof the evil they have

done, what may not be expectedwhen, with conscience allalive, and memory
quickened, the soul dismantled of its clay, stung by its sins, bereft of friends,
and hindered by nothing, meets the eye of its Makerwithout a veil? Surely
there is a provision in our nature, by reasonof which every one shall give an
accountof himself unto God.
III. MUCH OF THE BIBLE IS WRITTEN, AND ALL PROBATION
ARRANGED, WITH REFERENCETO A JUDGMENT IN THE MIDST OF
MINUTE AND AMAZING REVELATIONS. There is a foretokening all
along our earthly way. If the wickedhear a "dreadful sound," what does he
hear? If he sees a hand others do not see, what is it that he sees?The fear of
God is not before his eyes, and yet he is afraid. There was a sound, a rustle of
a leaf, yet to him a sound that spoke of discovery — a whisperof betrayal and
development; he sees things around him working to the surface. Evena stain
upon his robe, a paler hue upon his cheek, may have a voice to some one;
many things have come out in ways most unexpected and who shall say, after
all, he may not have been observed!Perhaps the words of the agedpreacher
peal againupon his soul — "Every work into judgment, with every secret
thing, whether it be goodor whether it be evil." "Forevery idle word which
men shall speak, shallthey give account";"Whatsoeverye have spokenin
darkness shallbe heard in the light"; and "The sea gave up the dead which
were in it, and death and the grave the dead which were in them, and they
were judged, every man according to his works," outof the things that were
written in the books.
IV. IF THERE WERE NO BOOKS WITH MAN'S NEEDS RECORDEDIN
THEM, NO CONSCIENCE IN THE SOUL TO URGE THEM FORTH, NO
WITNESSESTO TESTIFY, AND NO FORMAL SENTENCE TO BE
PRONOUNCED AND VINDICATED, STILL THE FUTURE CONDITION
OF THE SOUL WILL ITSELF POINT BACK TO SPECIFIC ACTS OF SIN
OR UNRIGHTEOUSNESSON EARTH, AS THE GROUND OF ITS
PECULIAR DESTINY.

(W. Neill.)
The inner world
H. Palmer.
I. Now, we believe that God has dealt with man according to his temperament.
He knows us far better than we know ourselves;and He would therefore work
upon us in a manner most likely to produce a goodeffect. It may be, indeed,
that the abstractidea of the Lord's coming to judgment, would have been in
itself too lofty for a man fully to appreciate;so that in order to make man
realize it, and thus to let it have a practicalbearing upon our conduct, it has
been necessaryto enter into the detail, and describe one of the scenes
connectedwith it. Or, to regardthe subject in another light, it is noticeable
that man feels no shame of God's knowledge ofsin. This may be proved from
the factthat we are guilty, all of us, of many secretsins, which we should
blush to ownto our dearestfriend, but which we are ready enoughto
acknowledge to God. On the other hand, we are not often content that our
gooddeeds should be known to God alone, but the majority of persons would
seemto wish that men should regardthem also. These considerationsmay
lead us to understand, that it was from a complete knowledge ofhuman
nature that Christ warned His disciples by the announcement of the truth —
that all secrets wouldeventually be brought to light. "Beware," He says, "of
the leavenof the Pharisees,whichis hypocrisy." For there is nothing covered,
that shall not be revealed;neither hid, that shall not be known.
II. By laying as de a 1 further reference to God's perfect knowledge ofhuman
nature implied in the text, we would leadyour minds to the doctrine which the
text conveys — and, indeed, it is a most important one. Christ here speaks of
the revealing at the lastday, of all that we now hide in the closestsecrecy. He
tells us that there is nothing, hide it as we now may from the knowledge of
others, which He will not reveal before the masses ofthe universe. The actions
of a single day, who can number them? Go, examine your own hearts. Each

man for himself must go down to the regionof his own soul, and find out what
is there going on. Thoughts and passions, motives and wishes, hopes and fears,
hatred, lusts and affections, intentions of good, and designs of evil; these are
the shadowydwellers of that weedwithin, whose name is legion, for indeed
they are many. At one time they prompt us to external deeds;at another time,
our external deeds are only the cloak beneathwhich they disguise themselves,
so that men perceive them not. Oh, who canturn the mental eye inwards, and
not marvel at, and fear the secretworld which toils and burns in the heart?
Yet we see it not all. He knows all things now, and there shall come a day
when they shall be knownno longerto God alone, but they shall be all
declaredto the gatheredmasses ofthe universe; for Christ has told us, that
"there is nothing coveredthat shall not be revealed."
III. And if this be true, does it not especiallybehove us constantlyto regard
the state of that heart which God so closelyinspects?
IV. And here we may notice a remarkable distinction betweenthe judgment
passedon our conduct by man on the one side, and by God on the other. Man
takes into accountour wickedactions only, while God often discerns matter of
condemnation, long before the wickedaction is committed. As viewed by an
earthly tribunal, it is of little accountwhat designs we may have had, if those
designs have never been put into execution. If we are placedin positions
where unavoidable circumstances reallydebar us often from those privileges
which the gospelof Christ affords to man, we may safelycommit ourselves to
the hands of God; He knows our hearts; and the day will come when it will be
proved that, although debarred from many privileges, it was not really our
own fault; our inclinations were good, and these inclinations shall be openly
declared;for "there is nothing covered," no secretwish, no concealeddesire,
"that shall not be revealed;there is nothing hid that shall not be known."
(H. Palmer.)

Christians weighedin the balance
W. Harris.
If we had eyes adapted to the sight, we should see, onlooking into the smallest
seed, the future floweror tree enclosedin it. God will look into our feelings
and motives as into seeds;by those embryos of actionHe will infallibly
determine what we are, and will show what we should have been, had there
been scope and stage for their development and maturity. Nothing will be
made light of. The very dust of the balances shallbe takeninto account. It is
in the moral world as it is in the natural, where every substance weighs
something; though we speak of imponderable bodies, yet nature knows
nothing of positive levity: and were men possessedofthe necessaryscales, the
requisite instrument, we should find the same holds true in the moral world.
Nothing is insignificant on which sin has breathed the breath of hell:
everything is important in which holiness has impresseditself in the painted
characters. And accordingly"There is nothing coveredthat shall not be
revealed;and hid that shall not be known." Howeverunimportant now, in the
estimation of man, yet, when placedin the light of the Divine countenance,
like the atom in the sun's rays, it shall be deserving attention; and as the
minutest molecule of matter contains all the primordial elements of a world,
so the leastatom of that mind shall be found to include in it the essential
elements of heaven.
(W. Harris.)
No secrecyfor sin
C. H. Spurgeon.
A man broke into a small church in Scotland, with the sacrilegiousintention
of stealing the communion plate. Hearing steps outside the building, and
expecting that he should be discovered, he hurried to the end of the church,
where, seeing a long rope depending to the ground, he laid hold of it for the

purpose of climbing out of sight. But it proved to be the bell rope, and his
weight rang the bell, which attractedhis pursuers immediately to the spot.
The man, of course, was caught;and thus wittily addressedthe unconscious
cause ofhis detection: — "If it had not been for thy long tongue and empty
head I should not have been in my present predicament." This is the story as
we get it from Mr. Gatty's book "upon the Bell"; but it has its lesson. Those
who sin are pretty sure, sooneror later, to turn king's-evidence against
themselves. There is a voice in wrong-doing; its long tongue will not always be
quiet. All unaware, the offender puts out his hand and pulls the bell which
tells againsthimself and summons vengeanceto overtake him. Let no man
dream that he cansecure secrecyforhis wickedness. Everytimber in floor or
roof is really to cry out againsthim, and before he is aware ofit, he will
himself be ringing out his own infamy. What will be his dismay when he
stands self-convictedbefore the assembleduniverse!
(C. H. Spurgeon.)
Guilt strangely revealed
ClericalLibrary.
Once, in a certain part of Germany, a box of treasure that was being sent by
railway was found to have been opened and emptied of its contents, and filled
with stones and rubbish. The question was, Who was the robber? Some sand
was found sticking to the box, and a clevermineralogist, having lookedat the
grains of sand through his microscope, saidthat there was only one station on
the railwaywhere there was that kind of sand. Then they knew that the box
must have been takenout at that station, and so they found out who was the
robber. The dust under his feet, where he had setdown the box to open it, was
a witness againsthim.
(ClericalLibrary.)
The quickening of conscience

Just as the manipulations of the photographer in his dark chamber bring
forth a picture which has been burnt into the plate by rays of light before, that
when completed it may be brought to light again, and set before men that they
may see what manner of persons they were; so, in the dark chambers of the
dead, in the hidden spirit-world, there shall be a quickening of conscience.
Many a dull picture, burnt into the mind amid the brightness of life shall be
made terribly clear, the whole to be exposedas a finished view in the light of
the judgment throne, and of Him who sits thereon. We are taught that we had
better cultivate this photography of life ourselves. Godhas given to us the
dark chambers of the night, no chambers of horror, but chambers in which,
awayfrom busy life, we may still be workers forHim, bringing forth the
pictures of the day that are imprinted on conscience, andthat may all be lost,
unless we thus draw them forth.
Everything is recorded
W. H. Baxendale.
It is related that, some time since, a gentleman visiting England calledupon a
gentleman there living in princely grandeur. After being passedfrom one
liveried servant to another, with almost as much ceremonyas if he were about
to be brought into the presence ofthe Queen, he was shown into a large and
elegantlyfurnished drawing-room, where he was receivedby the gentleman
whom he sought. He saw that there were two other persons seatedat a table in
the room, but not being introduced to them, proceededwith his business. At
the close ofthe interview, as he was about to leave, the gentlemanremarked,
"I am accustomedto have conversations with me recorded, and, that there
may be no misunderstanding, these my amanuenses will read to you what you
have said." The visitor was thunderstruck. He little thought, while sitting
there, that two pairs of ears were catching up every word he uttered, and two
pairs of hands were putting it into a permanent record. So with many in this
world. They seemnot to know that there is a Being about their path who
hears every syllable they utter, and who, "when the books are opened," will
bring everything to view. In a late work of fiction the Recording Angel is
representedas dropping a tear, just as he enters the celestialgates, uponan
oath uttered in haste by a favourite character, and blotting it out for ever. But

that is fiction, and not truth. A greaterthan man declares that "whatsoeveris
spokenin darkness shallbe heard in the light," and that "every idle word that
men shall speak, they shall give accountthereofin the day of judgment."
(W. H. Baxendale.)
Easternproclamations
Our Lord spent most of His life in villages;and, accordingly, the reference
here is to a custom observedonly in such places, never in cities. At the present
day, writes Thompson, localgovernors in country districts cause their
commands thus to be published. Their proclamations are generallymade in
the evening, after the people have returned from their labours in the field. The
public crier ascends the highest roof at hand, and lifts up his voice in a long-
drawn callupon all faithful subjects to give earand obey. He then proceeds to
announce, in a set form, the will of their master, and demands obedience
thereto.
COMMENTARIES
Ellicott's Commentary for English Readers
(21) So is he that layeth up treasure for himself.—See Note onMatthew 6:19.
To be “rich towards God” finds its explanation in the language, probably
suggestedby it, which bids us to be “rich in goodworks” (1Timothy 6:18).
BensonCommentary
Luke 12:21. So — Such a fool, is he, in the divine account;that layeth up
treasure for himself — Here on earth: and is not rich toward God — In acts
of piety and charity, which would secure a fund of celestialtreasures,lodged
in his almighty hand, and therefore inviolably safe from such calamitous

accidents as these. In other words, the covetous sensualist, who, in pursuing
riches, has nothing but the gratificationof his senses andappetites in view, no
regard to the glory of God, who has commanded men to impart to others a
portion of the goodthings which they enjoy, by almsgiving and other acts of
beneficence;the man who thus lives only for himself, is as greata fool, and as
far from realhappiness, as the rich glutton in the parable, who proposes no
other end to himself, from his riches, but eating, drinking, and making merry,
little suspecting that he was but a few hours from death. Wherefore in this
parable we have a perfect picture of the men whose affections are engrossed
by the things of this present life. They forgetthat riches, honour, and power,
are bestowedonthem in trust. They do not considerthat God has put these
things into their hands for the goodof others, and in order to their own
improvement in religion and virtue, by the opportunities thus afforded them
of exercising holy and benevolent dispositions. They rather look upon these
advantages as mere instruments of self-indulgence and luxury, and use them
accordingly. But at the very time when they are inwardly applauding
themselves, in having such an abundance of the means of pleasure, and are
laying schemes for futurity, as if they were never to die, and are thinking of
nothing but happy days, God suddenly strips them of all their joys, overturns
the treasures ofthe ant-hillock, which they had been idly busy in gathering
together, and sends the foot of death to tread down, and spurn all abroad, the
tottering piles which, like children in their play, they had foolishly, though
laboriously, employed themselves in erecting.
Matthew Henry's Concise Commentary
12:13-21 Christ's kingdom is spiritual, and not of this world. Christianity does
not meddle with politics; it obliges all to do justly, but wordly dominion is not
founded in grace. It does not encourage expectations ofworldly advantages by
religion. The rewards of Christ's disciples are of another nature. Covetousness
is a sin we need constantly to be warned against;for happiness and comfort
do not depend on the wealthof this world. The things of the world will not
satisfy the desires of a soul. Here is a parable, which shows the folly of carnal
worldling while they live, and their misery when they die. The character
drawn is exactlythat of a prudent, worldly man, who has no gratefulregard
to the providence of God, nor any right thought of the uncertainty of human

affairs, the worth of his soul, or the importance of eternity. How many, even
among professedChristians, point out similar characters as models for
imitation, and proper persons to form connexions with! We mistake if we
think that thoughts are hid, and thoughts are free. When he saw a greatcrop
upon his ground, instead of thanking God for it, or rejoicing to be able to do
more good, he afflicts himself. What shall I do now? The poorestbeggarin the
country could not have said a more anxious word. The more men have, the
more perplexity they have with it. It was folly for him to think of making no
other use of his plenty, than to indulge the flesh and gratify the sensual
appetites, without any thought of doing goodto others. Carnal worldlings are
fools;and the day is coming when God will call them by their own name, and
they will callthemselves so. The death of such persons is miserable in itself,
and terrible to them. Thy soul shall be required. He is loth to part with it; but
God shall require it, shall require an accountof it, require it as a guilty soul to
be punished without delay. It is the folly of most men, to mind and pursue that
which is for the body and for time only, more than that for the souland
eternity.
Barnes'Notes on the Bible
So is he - This is the portion or the doom.
Layeth up treasure for himself - Acquires riches for his own use - for
"himself." This is the characteristic ofthe covetous man. It is all for
"himself." His plans terminate there. He lives only for himself, and acts only
with regard to his own interest.
Rich toward God - Has no inheritance in the kingdom of God - no riches laid
up in heaven. His affections are all fixed on this world, and he has none for
God.
From this instructive parable we learn:

1. That wickedpeople are often signally prospered - their ground brings forth
plentifully. God gives them their desire, but sends leanness into their souls.
2. That riches bring with them always an increasing load of cares and
anxieties.
3. That they stealawaythe affections from God - are sly, insinuating, and
dangerous to the soul.
4. That the anxiety of a covetous man is not what "good" he may do with his
wealth, but where he may hoard it, and keep it secure from doing any good.
5. That riches cannot secure their haughty owners from the grave. Deathwill
come upon them suddenly, unexpectedly, awfully. In the very midst of the
brightest anticipations - in a moment - in the twinkling of an eye it may come,
and all the wealththat has been accumulatedcannot alleviate one pang, or
drive awayone fear, or prolong life for one moment.
6. That the man who is trusting to his riches in this manner is a fool in the
sight of God. Soon, also, he will be a foolin his "own" sight, and will go to hell
with the consciousnessthat his life has been one of eminent folly.
7. That the path of true wisdom is to seek firstthe kingdom of God, and to be
ready to die; and "then" it matters little what is our portion here, or how
suddenly or soonwe are calledawayto meet our Judge. If our affections are
not fixed on our riches, we shall leave them without regret. If our treasures
are laid up in heaven, death will be but "going home," and happy will be that
moment when we are called to our rest.

Jamieson-Fausset-BrownBible Commentary
21. So is he, &c.—Suchis a picture of his folly here, and of its awful issue.
and is not rich toward God—lives to amass and enjoy riches which terminate
on self, but as to the riches of God's favor, which is life (Ps 30:5), of
"precious" faith (2Pe 1:1; Jas 2:5), of goodworks (1Ti6:18), of wisdom which
is better than rubies (Pr 8:11)—lives and dies a beggar!
Matthew Poole's Commentary
See Poole on"Luke 12:18"
Gill's Exposition of the Entire Bible
So is he that layeth up treasure for himself,.... This is the accommodationof
the parable. Just such a fool is he, and this will be the end or him, who
employs all his thoughts, and spends all his time, in amassing to himself
worldly riches and wealth, in laying up treasures on earth for himself, for
futurity: and makes no use of his earthly substance to be the goodof others;
nor shows any concernfor spiritual and eternal riches;but places all his hope,
trust, and confidence, in uncertain riches:
and is not rich towards God; or "in God", as the Syriac and Arabic versions
read; in things pertaining to God, in spiritual things, in faith, and in good
works;and is not concernedto lay up a treasure in heaven, to have an interest
in durable riches and righteousness;whereas one that is rich towards God,
acknowledgesthathe receives allhis riches from God, as the Ethiopic version
reads;he gives up all into the hands of God, depends upon his providence for
the increase, security, and continuance of it; and uses it to his honour and
glory, and for the goodof his interest; and is chiefly concernedfor the riches
of grace and glory; and enjoys much of God, and places all his riches in him:
such a man is a wise man, but the reverse of this is the fool in the parable.

Geneva Study Bible
So is he that layeth up treasure {h} for himself, and is not rich towardGod.
(h) Caring for no man but for himself, and making sure to trust in himself.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 12:21. εἰς Θεὸν πλουτῶν, rich with treasure laid up with God. Other
interpretations are: rich in a way that pleases God, orrich in honorem Dei,
for the advancement of God’s glory. The last sense implies that the riches are
literal, the first implies that they are spiritual.
Cambridge Bible for Schools andColleges
21. is not rich towards God] Rather, if he is not. We are often taught
elsewhere in Scripture in what way we canbe rich towardGod. Matthew
6:19-21;1 Timothy 6:17-19;James 2:5. There is a close parallelto this passage
in Sir 11:18-19, “There is that waxeth rich by his wariness and pinching, and
this is the portion of his reward. Likewise he saith, I have found rest, and now
will eatcontinually of my goods, and yet he knowethnot what time shall come
upon him, and that he must leave those things to others, and die.” This would
seemto shew that our Lord was not unfamiliar with some of the Apocryphal
writings.
Bengel's Gnomen
Luke 12:21. Οὕτως, so)viz. shall be.—ἑαυτῷ, for himself) for his own soul.
See Luke 12:19;Luke 12:22.—μὴ εἰς Θεὸν, not towardGod) It is not said,
Θεῷ, for God, as ἑαυτῷ, for himself. Nothing canbe added or diminished
from the perfectionof God [whether a man seeksHis glory or not in laying
out his wealth]. He is rich toward God, who uses and enjoys his riches in the
way that God would have him [1 Timothy 6:17].—πλουτῶν, who acts the part
of a rich man [who is in the enjoyment of wealth]) This denotes the state:

θησαυρίζων, one who layeth up treasure, denotes the aim and desire [to be
rich].
Pulpit Commentary
Verse 21. - And is not rich towardGod; better rendered, if he is not. And this
slight change helps us, too, in drawing the right lesson. The being rich is never
condemned by Jesus Christ; nor even the growing richer. Among the saints of
God in both Testaments are many notable rich men, whose possessions seem
to have helped rather than hindered their journey to the city of God. The
lessonwhich lies on the forefront of this parable-storyis the especialdanger
which riches ever bring of gradually deadening the heart and rendering it
impervious to any feeling of love either for God or man. The directions which
immediately followedupon this parable were addressedto the inner circle of
disciples. The generalinstruction, it will be seen, belongs to all who in any age
wish to be "ofhis Church;" but severalof the particular charges cannothe
pressedas generalcommands, being addressedto men whose work and office
were unique.
STUDYLIGHT RESOURCES
Adam Clarke Commentary
So is he - That is, thus will it be. This is not an individual case;all who make
this life their portion, and who are destitute of the peace and salvationof God,
shall, sooneror later, be surprised in the same way.
Layeth up treasure for himself - This is the essentialcharacteristic ofa
covetous man: he desires riches;he gets them; he lays them up, not for the
necessaryuses to which they might be devoted, but for himself; to please

himself, and to gratify his avaricious soul. Such a personis commonly called a
miser, i.e. literally, a wretched, miserable man.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Luke 12:21". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/luke-
12.html. 1832.
Return to Jump List return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
“himself.” This is the characteristic ofthe covetous man. It is all for “himself.”
His plans terminate there. He lives only for himself, and acts only with regard
to his own interest.
God.

anxieties.
4. That the anxiety of a covetous man is not what “good” he may do with his
sight of God. Soon, also, he will be a foolin his “own” sight, and will go to hell
ready to die; and “then” it matters little what is our portion here, or how

are laid up in heaven, death will be but “going home,” and happy will be that
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Luke 12:21". "Barnes'Notesonthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/luke-12.html.
1870.
John Gill's Exposition of the Whole Bible
So is he that layeth up treasure for himself,.... This is the accommodationof
the parable. Just such a fool is he, and this will be the end or him, who
employs all his thoughts, and spends all his time, in amassing to himself
worldly riches and wealth, in laying up treasures on earth for himself, for
futurity: and makes no use of his earthly substance to be the goodof others;
nor shows any concernfor spiritual and eternal riches;but places all his hope,
trust, and confidence, in uncertain riches:
and is not rich towards God; or "in God", as the Syriac and Arabic versions
read; in things pertaining to God, in spiritual things, in faith, and in good
works;and is not concernedto lay up a treasure in heaven, to have an interest
in durable riches and righteousness;whereas one that is rich towards God,
acknowledgesthathe receives allhis riches from God, as the Ethiopic version
reads;he gives up all into the hands of God, depends upon his providence for
the increase, security, and continuance of it; and uses it to his honour and

glory, and for the goodof his interest; and is chiefly concernedfor the riches
of grace and glory; and enjoys much of God, and places all his riches in him:
such a man is a wise man, but the reverse of this is the fool in the parable.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Luke 12:21". "The New JohnGill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/luke-
12.html. 1999.
Geneva Study Bible
So [is] he that layeth up treasure h for himself, and is not rich toward God.
(h) Caring for no man but for himself, and making sure to trust in himself.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography

Beza, Theodore. "Commentaryon Luke 12:21". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/luke-12.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
So is he, etc. — Such is a picture of his folly here, and of its awful issue.
and is not rich toward God — lives to amass and enjoy riches which terminate
on self, but as to the riches of God‘s favor, which is life (Psalm 30:5), of
“precious” faith (2 Peter1:1; James 2:5), of goodworks (1 Timothy 6:18), of
wisdom which is better than rubies (Proverbs 8:11) - lives and dies a beggar!
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Luke 12:21". "CommentaryCritical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/luke-12.html. 1871-8.
Robertson's WordPictures in the New Testament

Not rich towardGod (μη εις τεον πλουτων— mē eis theon ploutōn). The only
wealth that matters and that lasts. Cf. Luke 16:9; Matthew 6:19. Some MSS.
do not have this verse. Westcottand Hort bracketit.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Luke 12:21". "Robertson's WordPictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/luke-12.html. Broadman
Press 1932,33. Renewal1960.
Wesley's ExplanatoryNotes
So is he that layeth up treasure for himself, and is not rich toward God.
Rich toward God — Namely, in faith, and love, and goodworks.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.

Bibliography
Wesley, John. "Commentary on Luke 12:21". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/luke-12.html. 1765.
The Fourfold Gospel
So is he that layeth up treasure for himself, and is not rich toward God1.
So is he that layeth up treasure for himself, and is not rich toward God. To be
rich in characteris to be rich toward God. But we may be rich towardhim by
making him the repository of our hopes and expectations.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Luke 12:21".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/luke-12.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
21.So is he that layeth up for himself. As the two clauses are evidently
contrasted, the one must be takeninto accountfor the exposition of the other.

Let us ascertain, therefore, whatis meant by being rich in God, or, “towards
God” or, “with respectto God.” Those who are tolerably acquainted with the
Scriptures know that the preposition εἰς not unfrequently takes the sense of
ἐν. But whether it be understood in the one sense or in the other, is of little
consequence;for the meaning comes to this, that they are rich according to
God, who do not trust to earthly things, but depend solelyon his providence.
It matters not whether they are in abundance or in want, provided that both
classespresenttheir sincere prayers to the Lord for their daily bread. The
corresponding phrase, layeth up for himself, conveys the idea that this man
paid no attention to the blessing of God, but anxiously heaped up an immense
store, so that his confidence was shut up in his barns. (273)Hence we may
easilyconclude that the parable was intended to show, that vain are the
deliberations and foolish attempts of those who, trusting to the abundance of
their wealth, do not rely on God alone, and are not satisfiedwith their own
share, or prepared for whatevermay befall them; (274) and, finally, that such
persons will suffer the penalty of their ownfolly.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Luke 12:21". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/luke-12.html.
1840-57.
John Trapp Complete Commentary
21 So is he that layeth up treasure for himself, and is not rich toward God.

Ver. 21. Rich to God] That is, rich in faith, James 2:5; rich in goodworks, 1
Timothy 6:18.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Luke 12:21". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/luke-
12.html. 1865-1868.
Sermon Bible Commentary
Luke 12:21
I. Considerthe sinfulness of the rich man, as gathered from his address to his
soul. The rich man addressedhis soul when forming his plan for a long course
of selfishness. "Iwill sayto my soul, Soul thou has much goods laid up for
many years; take thine ease, eat, drink, and be merry." And what had the soul
to do with the indulgences and enjoyments which he thus thought that his
riches would procure? Had he addressedhis body, and thus seemedforgetful
or ignorant of its being immortal, we must have wonderedat him less, and
have thought him less degraded;but to confess thathe had a soul, and then to
speak to that soul as though it were material, a mere animal thing, with fleshly
appetites and passions, this markedhim at the very outsetas being at the

lowestpoint of sensuality; as though he knew no higher use of faculties, which
distinguished him from the brute, than to give a zest to gratifications which he
had in common with the brute. But, nevertheless, there was truth in the
address of the sensualist;he was not so mistaken as at first he might appear.
True, indeed, the soulcould not literally eat, the soul could not literally drink;
but the soul might have no taste, no relish, for spiritual things, the whole man
might be given up to carnalindulgences, and the soul might be in such
subjection, such slavery to the flesh, as to think of nothing but how to multiply
its gratifications or to increase their intenseness. The very essence ofidolatry
is discoverable in this address of the rich man to his soul. It may be justly said
that the rich man substituted his stores forGod, put them in the place of God,
or lookedto them to do for him what God alone could do. Do you wonder,
then, that his conduct was especiallyoffensive to God, as offensive as though,
in spite of the very letter of the SecondCommandment, he had fashionedan
image and bowed down before it?
II. It ought to be receivedby us as a very impressive warning, that it was
nothing but a practicalforgetfulness ofthe uncertainty of life, which brought
down a sudden judgment on the rich worldling whose history is before us.
There is evidently a peculiar invasion as it were of the prerogatives of God
whensoevera man calculates thatdeath is yet distant. Every man who is not
labouring earnestlyto save the soul is reckoning on long life. And the fearful
thing is, that this very reckoning upon life, which men would perhaps hardly
think of counting amongsttheir sins, may be the most offensive part of their
conduct in the eye of the Almighty, and draw upon them the abbreviation of
that life, and thus the loss of the expectedopportunities of repentance and
amendment.
H. Melvill, Penny Pulpit, No. 2,544.

References:Luke 12:21.—H. W. Beecher, ChristianWorld Pulpit, vol. xxvi.,
p. 123. Luke 12:22-35.—Ibid., vol. xx., p. 372. Luke 12:22-40.—R.S. Candlish,
Sermons, p. 139.
Copyright Statement
Bibliography
Nicoll, William R. "Commentary on Luke 12:21". "SermonBible
Commentary". https:https://www.studylight.org/commentaries/sbc/luke-
12.html.
Thomas Coke Commentary on the Holy Bible
Luke 12:21. And is not rich towards God.— There is a force and propriety in
the phrase εις θεον, here rendered towards God, which our language will not
exactly express;it represents Godas a depositary, in whose hands the good
man has lodgedhis treasure, and who has as it were made himself accountable
for it in another and better world. See Proverbs 19:17.
Copyright Statement

Bibliography
Coke, Thomas. "Commentaryon Luke 12:21". Thomas Coke Commentary
on the Holy Bible. https:https://www.studylight.org/commentaries/tcc/luke-
12.html. 1801-1803.
Greek TestamentCriticalExegeticalCommentary
21.]οὕτως, thus: in utter confusion, and sudden destitution of all help and
provision for eternity. There is no ἔσται: because the case, alas, is an every-
day one in every place.
ἑαυτῷ … εἰς θεὸν …] The meaning of these expressions willbe brought out
thus: He who is rich for himself, laying up treasure for himself, is by so much
robbing his real inward life, his life in and toward God, of its resources:he is
laying up store for, providing for, the flesh; but the spirit, that which God
lookethinto and searcheth, is stripped of all its riches.
These words may also, as remarkedon ch. Luke 6:20, shew that Luke does
not, as supposedby some recent critics, use ‘riches’as merely this world’s
wealth, but with a deeperspiritual meaning.
Copyright Statement
Bibliography

Alford, Henry. "Commentary on Luke 12:21". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/luke-12.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament
Luke 12:21. οὕτως, so)viz. shall be.— ἑαυτῷ, for himself) for his own soul.
See Luke 12:19; Luke 12:22.— μὴ εἰς θεὸν, not towardGod) It is not said,
θεῷ, for God, as ἑαυτῷ, for himself. Nothing canbe added or diminished from
the perfectionof God [whether a man seeks His glory or not in laying out his
wealth]. He is rich toward God, who uses and enjoys his riches in the way that
God would have him [1 Timothy 6:17].— πλουτῶν, who acts the part of a rich
man [who is in the enjoyment of wealth]) This denotes the state: θησαυρίζων,
one who layeth up treasure, denotes the aim and desire [to be rich].
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Luke 12:21". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/luke-12.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Luke 12:18"

Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Luke 12:21". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/luke-12.html. 1685.
Justin Edwards' Family Bible New Testament
That layeth up treasure for himself; lives supremely for himself, not for God,
which was the greatsin chargedupon this man.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Luke 12:21". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/luke-
12.html. American TractSociety. 1851.

Cambridge Greek Testamentfor Schools andColleges
21. μὴ … πλουτῶν. ‘If he is not rich.’ We are often taught elsewherein
Scripture in what way we can be rich toward God. Matthew 6:19-21;1
Timothy 6:17-19;James 2:5. There is a close parallelto this passagein Sirach
11:18-19, “There is that waxeth rich by his wariness and pinching, and this is
the portion of his reward. Likewise he saith, I have found rest, and now will
eat continually of my goods, and yet he knowethnot what time shall come
upon him, and that he must leave those things to others, and die.” This would
seemto shew that our Lord was not unfamiliar with some of the Apocryphal
writings.
Copyright Statement
Bibliography
"Commentary on Luke 12:21". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/luke-
12.html. 1896.
PeterPett's Commentary on the Bible
“So is he who lays up treasure for himself, and is not rich towardGod.”
And Jesus then delivered the punch line. That is what happens to those who
use their riches for themselves, and are not rich towards God. They end up

with nothing but a cold, dark grave, which however splendid men may make
it on the outside, is only dark and cold on the inside (see Isaiah14:10-11).
What a contrastto the one who ascends to enjoy his riches storedup in
heaven, because he has come under the Kingly Rule of God and has laid up
treasure in Heaven.
Note that the final verdict is not concerning his building up of wealth, it
concerns whathe does with it once he has built it up. He can lay it up for
himself. Or he can be rich towards God (Luke 12:33-34;Luke 16:9). And he
foolishly does the former. (In the light of the previous passagewe could say,
‘for every idle penny that a man shall spend he will give accountthereof in the
Day of Judgment’).
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Luke 12:21". "PeterPett's Commentaryon the
Bible ". https:https://www.studylight.org/commentaries/pet/luke-12.html.
2013.
Whedon's Commentary on the Bible
21. Treasure for himself—Whose accumulations have no aim but the
gratificationof the selfishdesires and appetites. He is rich for himself and to
himself.

Not rich towardGod—He is rich towardman, who possessesthose things
which man values. He is rich toward God, who possessesthose things which
are in the sight of God of greatvalue. God’s rich man and man’s rich man
may be paupers to eachother.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Luke 12:21". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/luke-12.html.
1874-1909.
Expository Notes ofDr. Thomas Constable
Jesus drew the application. A personwho only enriches himself and does not
lay up treasure in heaven is a fool (cf. Matthew 6:19; 1 Timothy 6:6-10; James
1:10). "Forhimself" contrasts with "towardGod." This translation preserves
the form of the contrastin the Greek text. The point of the contrastis the
difference betweenriches on earth and riches in heaven (cf. Matthew 6:19-21).
"The man in the story was calleda fool for confusing time with eternity, his
body for his soul, and what was his for what was God"s." [Note:M. Bailey,
p129.]

In this teaching, with its illustrative parable, Jesus taught His disciples and
the multitude to beware of a foolish attitude towardmaterial possessions. The
wrong attitude is that the richness of life depends on the richness of wealth.
Disciples needto be aware ofthis viewpoint because the desire to increase
wealth candraw them awayfrom following Jesus faithfully. This is especially
true since Jesus promised them oppositionand persecutionrather than wealth
and comfort. Material possessions cannotprovide the quality of life that
intimacy with God can. Disciples should live with what God has revealed
about life beyond the grave, specificallyreward or loss of reward, clearly in
view rather than living for the present.
"A testof our heart is how we give. Are we generous or are we hoarders? This
is a test that we have to engage in privately before the Lord. No one can tell
someone else exactlyhow to answersuchquestions, for there is no magic
percentage that is to be reached." [Note:Bock, Luke , p346.]
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon Luke 12:21". "ExpositoryNotes of
Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/luke-12.html. 2012.
Schaff's Popular Commentary on the New Testament

Luke 12:21. So, thus foolish and destitute, even though the hour of his
awaking from the dream of wisdomand wealth has not yet come, is, not ‘will
be,’ for a terrible every-day fact is setforth, he that layeth up treasure for
himself. The folly and sin and real destitution springs from the selfishness of
this course. The evil is not in the treasure, nor in laying up treasure, but in
laying up treasure for one’s self. A case like this, where the sinner is
respectable, honest, and prosperous, shows the true nature of sin: it is a
devotion to self, not to God, and laying up solelyfor selfis therefore a sin,
according to the judgment of Christ.
And is not rich toward God. This is the same as having ‘a treasure in the
heavens’(Luke 12:33;Matthew 5:20). Hence it cannotmean simply, being
actually rich and using the wealth for the glory of God. It refers to the true
wealth which God preserves for us and will impart to us, spiritual wealth,
possessionsin His grace, His kingdom, His eternal favor, that are not left
behind at death. Gathering for self directly interferes with the acquiring of
this true wealth;gathering for the purposes set forth in Luke 12:19 is a
robbing of the spirit. But the possessionofwealthdoes not in and of itself
prevent the acquisition of the true riches. It is the desire for wealth, the trust
in riches, which proves a snare (chap, Luke 18:24;Mark 10:24). The sin of
covetousness is all the more dangerous, becauseso respectable. Butthe Bible
joins togethercovetousness,uncleanness,and idolatry (see Ephesians 5:5, and
many similar passages).
Copyright Statement
Bibliography

Schaff, Philip. "Commentary on Luke 12:21". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/luke-12.html. 1879-90.
The Expositor's Greek Testament
Luke 12:21. εἰς θεὸν πλουτῶν, rich with treasure laid up with God. Other
interpretations are: rich in a way that pleases God, orrich in honorem Dei,
for the advancement of God’s glory. The last sense implies that the riches are
literal, the first implies that they are spiritual.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Luke 12:21". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/luke-12.html. 1897-1910.
JosephBenson's Commentaryof the Old and New Testaments
Luke 12:21. So — Such a fool, is he, in the divine account;that layeth up
treasure for himself — Here on earth: and is not rich toward God — In acts
of piety and charity, which would secure a fund of celestialtreasures,lodged
in his almighty hand, and therefore inviolably safe from such calamitous
accidents as these. In other words, the covetous sensualist, who, in pursuing

riches, has nothing but the gratificationof his senses andappetites in view, no
regard to the glory of God, who has commanded men to impart to others a
portion of the goodthings which they enjoy, by almsgiving and other acts of
beneficence;the man who thus lives only for himself, is as greata fool, and as
far from realhappiness, as the rich glutton in the parable, who proposes no
other end to himself, from his riches, but eating, drinking, and making merry,
little suspecting that he was but a few hours from death. Wherefore in this
parable we have a perfect picture of the men whose affections are engrossed
by the things of this present life. They forgetthat riches, honour, and power,
are bestowedonthem in trust. They do not considerthat God has put these
things into their hands for the goodof others, and in order to their own
improvement in religion and virtue, by the opportunities thus afforded them
of exercising holy and benevolent dispositions. They rather look upon these
advantages as mere instruments of self-indulgence and luxury, and use them
accordingly. But at the very time when they are inwardly applauding
themselves, in having such an abundance of the means of pleasure, and are
laying schemes for futurity, as if they were never to die, and are thinking of
nothing but happy days, God suddenly strips them of all their joys, overturns
the treasures ofthe ant-hillock, which they had been idly busy in gathering
together, and sends the foot of death to tread down, and spurn all abroad, the
tottering piles which, like children in their play, they had foolishly, though
laboriously, employed themselves in erecting.
Copyright Statement
Bibliography
Benson, Joseph. "Commentaryon Luke 12:21". JosephBenson's
Commentary. https:https://www.studylight.org/commentaries/rbc/luke-
12.html. 1857.

E.W. Bullinger's Companion Bible Notes
toward. Greek. eis. App-104.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Luke 12:21". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/luke-12.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
So is he that layeth up treasure for himself, and is not rich toward God.
So is he that layeth up treasure for himself, and is not rich toward God. Here
is a picture of present folly, and of its awful issue. Such is the man "who is not
rich toward God:" he lives to amass and enjoy such riches only as terminate
on self, and end with time; but as to God's favour which is life (Psalms 30:5),
and precious faith (2 Peter1:1; James 2:5), and riches in goodworks (1
Timothy 6:18), and the wisdom which is better than rubies (Proverbs 3:15),
and in a word, all that the Lord esteems true riches (Revelation2:9;
Revelation3:18), he lives and dies a beggar!

Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Luke 12:21". "CommentaryCritical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/luke-
12.html. 1871-8.
Ellicott's Commentary for English Readers
(21) So is he that layeth up treasure for himself.—See Note onMatthew 6:19.
To be “rich towards God” finds its explanation in the language, probably
suggestedby it, which bids us to be “rich in goodworks” (1 Timothy 6:18).
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD

Luke 12:21 "So is the man who stores up treasure for himself, and is not rich
toward God."
KJV Luke 12:21 So is he that layeth up treasure for himself, and is not rich
toward God.
So is the man who stores up treasure for himself Luke 12:33; 6:24; Hosea
10:1; Hab 2:9; Mt 6:19,20;Ro 2:5; 1 Ti 6:19; James 5:1-3
and is not rich toward God Luke 16:11; 2 Cor6:10; 1 Ti 6:18,19;James 2:5;
Rev 2:9
Luke 12 Resources - Multiple Sermons and Commentaries
Luke 12:13-21 How To Be Really Rich - StevenCole
Luke 12:13-21 The Rich Fool - John MacArthur
THE TREASURE
THAT MAKES POOR
Bock points out the application of the parable first noting that "The parable
does not condemn planning or wealth per se. Rather, Jesus’complaint is
againstthe person who takes wealthand directs it totally towardthe
self....Pilgrim(1981:112)sees three errors:(1) hoarding one’s possessions, (2)
assuming that life canbe securedand measured by possessions,and (3)
regarding property as one’s own."
Spurgeon- “He that layeth up treasure for himself.” That was the chief point
of this man’s wrong-doing, his selfishness. His charity beganat home, and
ended there; he lived only for himself.

So is the man who stores up treasure for himself - These words are the essence
of selfishness, whichdescribes the attitude of heart tht is concernedchiefly or
only with yourself and your advantage to the exclusionof others. It is all about
self. And when all is said and done all self has is self and selfishness to be
contemplated for eternity where selfish desires will never be met! Don't be
like the rich fool! Paul gives us the antidote for our natural, flesh driven
selfishness
Instruct them to do good, to be rich in goodworks, to be generous and ready
to share, 19 storing up for themselves the treasure of a goodfoundation for
the future, so that they may take hold of that which is life indeed. (1 Ti 6:18-
19)
NET Note - It is selfishness that is rebuked here, in the accumulation of riches
for himself. Recallthe emphasis on the first person pronouns throughout the
parable.
Wiersbe - the greatesttragedyis not what the man left behind but what lay
before him: eternity without God! The man lived without God and died
without God, and his wealthwas but an incident in his life. God is not
impressed with our money. (Ibid)
Spurgeon- Here our Saviour shows us the frail nature of the tenure upon
which we hold all earthly goods, and how it is not worth while to make these
the chief things of our life; for, while they may leave us, we are quite sure by-
and- by, to have to leave them.
Stores up treasure (2343)(theaurizo from thesaurós = a treasure, that which is
deposited= place where something is kept. English = thesaurus, a treasury of

words) means of keepsome material thing (especiallythings of greatvalue)
safe by storing it. To store or treasure up goods for future use. Theaurizo
means to do something that will bring about a future event or condition. The
present tense indicates treasuring up treasure was his continual lifelong
activity!
Lest we be like this fool we all need to hear and heed the words of Jesus in the
Sermon on the Mount where He used the same verb theaurizo to explain an
"investment strategy" which will guarantee the highestyield (and forever!)…
"Do not lay up present imperative with a negative = command to stop action
already in process)for yourselves treasures upon earth, where moth and rust
destroy, and where thieves break in and steal. (The saying is true… You can't
take it with you!) "But lay up (present imperative = make this the habit of
your life! Don't be stingy! The only way to keepthis continually is to
continually filled with the Holy Spirit! Eph 5:18-note) for yourselves treasures
in heaven, where neither moth nor rust destroys, and where thieves do not
break in or steal(see notes on Matthew 6:19-20)
See relatedtopics:
How can we store up treasures in heaven?
What is the Judgment Seatof Christ / Bema Seatof Christ?
What is the purpose of there being rewards in heaven?
Not rich towardGod - Here is the point of the parable - As the rich fool
discoveredyou can't take it with you. But you can send it on ahead, by
investing in God's kingdom work. Where are you investing your money? We
should focus not on earthly riches but heavenly riches. Store up an abundant

"harvest" in heavenwhere moth and rust do not destroyand thief does no
break in to steal, for where you treasure is, there is your heart (cf Mt 6:19-21).
Inrig - In the moment of truth, the wealthyfarmer realizes that he has worked
so hard for so little. He has invested in the passing, not in the permanent.
What makes death hard is the evaluation of what we lose by it. This is a man
who is leaving everything behind—the barns he has built, the people he has
controlled, the prestige he has acquired. Deathstrips him bare and reveals
him for who he is, a man who “stores up things for himself but is not rich
toward God.” That laststatement forces us to soberreflection. Am I a foolin
God’s eyes? What label would He attachto my life? Jim Elliot’s familiar
words merit carefulconsideration:“He is no fool who gives what he cannot
keepto gain what he cannotlose.” (Ibid)
Keathley - The rich man made at leastfour mistakes:
1. The rich man made the mistake of thinking he was the ownerof his stuff
when he was just a steward. We are just stewards ofour stuff.
2. He was worried about the present and forgot about eternity.
3. He was concernedonly for the physical and forgot about spiritual things.
4. He treasured stuff more than people. He lived an isolatedlife
This parable tells us how to define life. Mostpeople define life in terms of
material possessions, physicalfitness or the future. This parable speaks loudly

to our generation. Have you been defining life in your career, your house,
your stock portfolio, in terms of what you cando physically, or the
assumption that you will live much longer? What is going to happen when you
lose one or more of those things? What happens when you get laid off? What
happens when the stock marketcrashes?Whathappens when you get some
disease whichtakes awayyour physical ability. What happens when you find
out you only have six months to live? If you define life in these things, you will
be devastated. Having possessions is not wrong, it is putting your security in
them that is wrong. The rich man is not condemned for being rich. He is
condemned for being self-centered, fornot using his surplus to help others, for
leaving God out of his life. (Ibid)
Inrig - The crucialissue in life is not the amount of our treasure, but the
locationof it. The rich man’s treasures were on earth. He was a fool because
he built his life around what couldn’t last and what really didn’t matter. The
disciple’s call is to be rich towardGod, with a treasure in heaven that will not
be exhausted.
D. L. Moodyonce said, “It does not take long to tell where a man’s treasure is.
In fifteen minutes’ conversationwith most men, you cantell whether their
treasures are on earth or in heaven.” (Woe!Are you as convictedas I am?)
No one wants to be calleda fool by God. How do we make sure that doesn’t
happen? We canchoose limits, not luxury, so our treasure can be invested in
heaven. We can cultivate compassion, notgreed. Mostof all, we can pursue
confidence in God, not money. On our money we Americans print the slogan
“In God we trust.” Fine words—but do we trust God on our money or with
our money?

Writing of his slim financial resourcesin a time of escalating needs, a friend
said, “If we find ourselves sinking, we will not cry ‘uncle.’ Instead, we will cry
out ‘Father’ to the One who knows all our needs and possesses allresources.”
Such a person has learned the wisdom of God.
A Wealth Of Poverty Read: Luke 12:16-21
Lay up for yourselves treasures in heaven. —Matthew 6:20
A band of gangstersin France gotaway with more than $3.5 million. But the
thieves had a problem. The loot was in Frenchcoins worth only about $2 each
and weighing a total of 17 tons!
A Paris newspapertaunted the bandits with this statement: “You can’t buy a
chateau, a car, or even a pair of crocodile shoes with bags of change. And if
you go out to celebrate your coup, the owner of the smallestcafe will become
suspicious before you drop the tenth coin on the counter.” The article
continued, “Their punishment is included in their success.Theywill have to
spend their loot franc by franc. They canbuy millions of bottles of soft drinks.
But what else?”
Those robbers had what might be calleda wealth of poverty. Although they
were rich, they couldn’t spend their money for anything worthwhile.
Their situation reminds me of people who spend a lifetime accumulating
things while making no provision for eternity. They have material wealthbut
are spiritually poor.

How much better to heed Jesus’words:“Lay up for yourselves treasures in
heaven, where neither moth nor rust destroys and where thieves do not break
in and steal” (Mt. 6:20). Anything else is just a wealthof poverty.By Richard
DeHaan
The poorestpersonis one whose only wealth is money.
Buried Toys:Luke 12:16-21
Have you ever seenthis bumper sticker?
HE WHO DIES WITH THE MOST TOYS WINS.
It’s a sadstatement. For anyone living by that philosophy, death is the
greatestofall tragedies. At that point, everything he’s lived for is gone.
Angus and Emma Brower, missionaries with whom I became acquainted in
the early 1950s, did not look at life that way. With most of their support
coming from one small church, they had no luxuries. They were effective
missionaries, but they were so unpretentious that they were not well-known.
They owned little of material value, and they didn’t care. A friend told me
that in recent years they have been living in a retirement village, and their
highest priority continues to be to please the Lord. Jesus told a parable about
a man who spent his life accumulating more and more wealthbut had no time
for God(Lk. 12:16-21). He was rich in life but bankrupt in death. Death
cannot rob people like the Browers oftheir true riches. Instead, it brings them
into their indescribably glorious inheritance of the treasure they have waiting
for them in heaven (v.33).ByHerbert Vander Lugt

Where’s your treasure?
Things of the world often pull at my heart,
But, Lord, help me see the end from the start;
Open my eyes to where my life's going,
What I will reap from all I've been sowing. —K. De Haan
Invest your life in what pays eternal dividends.
MisplacedTreasure - Luke 12:13-21
Where your treasure is, there your heart will be also. —Matthew 6:21
I once read about a man who bought a luxurious house and filled it with
expensive and impressive furnishings. After taking a friend on a tour through
the mansion’s many spacious rooms, the owner askedproudly, “Well, what do
you think of it?” He expected to hear lavish praise, so he was stunned when
his guestreplied, “It is magnificent; but to be perfectly frank, things like this
make a deathbed terrible.”
In the parable of the rich farmer (Lk. 12:16-21), Jesus toldabout a man who
thought riches could satisfyhis soul(v.19). But God calledhim a fool, and
said, “This night your soul will be required of you; then whose will those
things be which you have provided?” (v.20).

If we cherishthis world’s goods so much that the prospectof heavenloses its
attraction, we canbe sure that the earthly has become more valuable to us
than the heavenly. The “treasure” we possessis misplaced.
Jesus said, “Where your treasure is, there your heart will be also” (Mt. 6:21).
May the enjoyment of our temporal possessions neverdiminish the appeal of
the eternal. Earth’s affluence is poverty when compared to the glories of
eternal life with God.By Richard DeHaan
If we live for wealthand fame,
We'll bring dishonor to Christ's name;
But truth and light will flood our soul
When we pursue a heavenly goal. —DJD
Invest your life in what pays eternal dividends.
Throughout history, much has been written about happiness and
contentment.
Two thousand years ago, Lucius Senecawrote, "It is not the man who has too
little, but the man who craves more, who is poor."
Fred Allen said, "I don't want to ownanything that won't fit into my coffin."

Someone else wrote, "Halfthe world is unhappy because it can't have the
things that are making the other half unhappy."
Steve Brown put it this way, "The most unhappy person in the world is not
someone who didn't get what he or she wanted. The most unhappy person is
the one who got what he or she wanted and then found out that it wasn't as
wonderful as they expected."
Beloved, the secretof a happy life and contentment is not getting what you
want but living with contentment with what you already have. Mostpeople
spend their lives concentrating on what they don't have insteadof thanking
God for what they do have. They think that life consists ofwhat you possess.
When they finally wake up, their life is over, and they have missed the beauty
of the present.
Those who covetare like the bird, the oyster catcher. Theylay two to three
eggs, but will deserttheir nest for one that has four eggs if it is undefended by
the parents. They are also attractedto largereggs and will deserttheir nest
for a nestthat has largereggs. Theywill even try to incubate eggs theycannot
straddle. These birds are a fitting illustration of people not contentwith their
present provisions. They are always wanting more or what is bigger.
(Mattoon)
HOW TO BE TRULY SUCCESSFUL:A very rich man, who had run after
the things of the world and had overtakenthem, lay dying. He was visited by
the daughter of a friend with whom he had been associatedin early youth, but
who had left their profitable business to serve Christ. Now he too was dying
but with greatpeace ofmind and holy confidence. "You may wonder why I
cannot be as happy and quiet as he," said the unsaved millionaire, "but just
think of the difference betweenus. He is going to his treasure and I — I must
leave mine!"

One who feels wretchedand defeatedcannotbe consideredsuccessful
regardless ofhow much wealth he may have amassed, orhow many honors
may have been heaped upon him. Nor can any personbe termed "successful"
if he has lived his life with-out God. I can think of some very happy people
who never acquired wealth or fame. An elderly couple I know are still deeply
in love with eachother and radiate spiritual joy. They have four children, all
married and in full-time Christian service. Theyare truly successful!
Some men will risk anything, will lie, cheat, and traffic in all sorts of
dishonesty and immorality in order to obtain that illusive will-o'-the-wisp
calledfame!
JosephStowell - MORE OF CHRIST - “Whatgood is it for a man to gain the
whole world, yet forfeit his soul? or what can a man give in exchange for his
soul?” —Mark 8:36–37 Jesus calls us to be “rich towardGod” (Luke 12:21),
but in a world obsessedwith acquiring more, we are prone to live for the
riches of our present world. Our concerns are intensified by mounting stacks
of bills and the shrinking balance in our checkbook. YetPaul teaches us that
“godliness with contentment is greatgain” (1 Timothy 6:6 KJV). To watch
our lives you would think he had said that godliness with gain would make us
content. It’s easyto see ourselves in Luke 12:13. As the crowd moved along
with Jesus, a man who no doubt had strained to catch Jesus’attentioncatches
Christ’s eyes and blurts out, “Teacher, tellmy brother to divide the
inheritance with me.” Imagine having the opportunity to talk to Christ. You
might expect that this man would have chosensome serious theme to probe
the depths of Christ’s claims. He could have talked with the Savior about deep
realities of life and eternity. He could have askedJesus to bless his frail
humanity. Instead, he askedfor wealth—forhis piece of the pie. He is Exhibit
A of how easyit is to be obsessedwith consumption. Jesus’answerwas honest
and profound: “Watchout! Be on your guard against all kinds of greed; a
man’s life does not consistin the abundance of his possessions”(Lk 12:15).
Jesus saidthe same thing in Mark 8:36–37:“Whatgoodis it for a man to gain

the whole world, yet forfeit his soul? Or what can a man give in exchange for
his soul?” There is something far more important than the more of this world:
It is more of Jesus Christ. In Him alone we find true wealthand full
contentment. The focus of our contentment needs to be our confidence in
Christ, that He is aware ofand will supply our needs, and that if we have Him,
we have enough. Do you treasure Jesus and His gifts more than earthly gain?
How does it show in your life? (Strength for the Journey)
Gotquestions - The Parable of the Rich Foolcan be found in Luke 12:13–21.
The keyto understanding this parable is in verse 15 (and later summarized in
verse 21). Luke 12:15 says, “Takecare, andbe on your guard againstall
covetousness,for one's life does not consistin the abundance of his
possessions.”Jesussays this to the man who askedHim to arbitrate between
him and his brother. In ancient times, the firstborn was guaranteeda double
portion of the family inheritance. More than likely, the brother who was
addressing Jesus was notthe firstborn and was asking for an equal share of
the inheritance. Jesus refuses to arbitrate their dispute and gets to the heart of
the matter: Covetousness!Jesus warns this person, and all within earshot,
that our lives are not to be about gathering wealth. Life is so much more than
the “abundance of possessions.”
Jesus proceeds to tell the man the Parable of the Rich Fool. This personwas
materially blessedby God; his land “produced plentifully” (verse 16). As God
continued to bless the man, instead of using his increase to further the will of
God, all he was interested in was managing his increase andaccumulating his
growing wealth. So the man builds largerbarns in place of the existing ones
and starts planning an early retirement. Unbeknownst to him, this was his last
night on planet earth. Jesus then closes the story by saying, “So is the one who
lays up treasure for himself and is not rich toward God.”

So the point of the Parable of the Rich Foolis twofold. First, we are not to
devote our lives to the gathering and accumulation of wealth. There is an
interesting point made in the parable. Godsays to the man in the story, “And
the things you have prepared, whose will they be?” This echoes the thought
expressedin Ecclesiastes2:18 (“I hated all my toil in which I toil under the
sun, seeing that I must leave it to the man who will come after me”). You see it
all the time in people who are singularly devoted to the accumulation of
wealth. What happens to all that wealth when they die? It gets left behind to
others who didn’t earn it and won’t appreciate it. Furthermore, if money is
your master, that means God is not (Matthew 6:24).
The secondpoint of the Parable of the Rich Foolis the factthat we are not
blessedby God to hoard our wealth to ourselves. We are blessedto be a
blessing in the lives of others, and we are blessedto build the kingdom of God.
The Bible says if our riches increase, we are not to setour hearts upon them
(Psalm 62:10). The Bible also says there is one who gives freely and grows all
the richer (Proverbs 11:24). Finally, the Bible says we are to honor God with
the first fruits of our increase (Proverbs 3:9–10). The point is clear; if we
honor God with what He has given us, He will bless with more so that we can
honor Him with more. There is a passagein 2 Corinthians that summarizes
this aptly (2 Corinthians 9:6–15). In that passagePaulsays, “And Godis able
to provide you with every blessing in abundance, so that having all
contentment in all things at all times, you may abound in every goodwork.”
We are blessedby God, so we canin turn “abound in every goodwork” and
be a blessing in the lives of others. So, if Godhas blessed you with material
wealth “setnot your heart on it” and “be rich toward God.” That is the
messageofthe Parable of the Rich Fool. (Gotquestions)
WILLIAM BARCLAY

Jesus said, "Seekfirst the kingdom of God." We saw that God's kingdom was
a state on earth in which his will was as perfectly done as it is in heaven. So
Jesus is saying, "Bendall your life to obeying God's will and rest content with
that. So many people give all their effort to heap up things which in their very
nature cannotlast. Work for the things which last forever, things which you
need not leave behind when you leave this earth, but which you can take with
you."
In Palestine wealthwas often in the form of costlyraiment; the moths could
get at the fine clothes and leave them ruined. But if a man clothes his soul with
the garments of honour and purity and goodness,nothing on earth can injure
them. If a man seeksthe treasures ofheaven, his heart will be fixed on heaven;
but if he seeks the treasures ofearth, his heart will be thirled to earth--and
some day he must say good-bye to them, for, as the grim Spanish proverb has
it, "There are no pockets in a shroud."
ALBERT BARNES
Verse 21
“himself.” This is the characteristic ofthe covetous man. It is all for “himself.”
His plans terminate there. He lives only for himself, and acts only with regard
to his own interest.

God.
anxieties.
4. That the anxiety of a covetous man is not what “good” he may do with his
sight of God. Soon, also, he will be a foolin his “own” sight, and will go to hell

ready to die; and “then” it matters little what is our portion here, or how
are laid up in heaven, death will be but “going home,” and happy will be that
BRIAN BELL
Rich in earthly possessions, but entered eternity as a pauper.
Note vs.21 is for everyone of us(see “who” i.e. whoever).
Today we need to take this caution to heart!
The use or misuse of $ is in our heart attitudes.
See, it’s possible to buy many books & still be illiterate!
He thought of years, but could not reckonon one night! (Ibid.)
“It is certainwe cancarry nothing out” 1 Tim.6:7
In Jesus’day – a personwould accumulate wealthby: purchasing costly
garments & cloth; or buy collecting coins & burying them or hiding them in
your houses mud walls.
The problem: moths could eatthe garments;coins could rust; & thieves could
dig into the wall & take it.
So, one sure wayto invest is to invest by “laying up treasures in heaven, where
moth and rust do not destroy, and where thieves do not break in and steal.
For where your treasure is, there your heart will be also.”

If we dedicate our heart to the Lord, our $ will follow.
Heart in Scripture = more than affections.
It encompassesourwhole “spiritual & intellectual being”.
Thus, our heavenly treasure is moth-proofed, rust-proofed, & is storedin a
thief-proof vault.
Q: How is your life influenced by your earthly & heavenly treasures?
Earthly – by having to make, plan, spend, & invest wisely.
Heavenly – in sending them aheadit gives me: peace ofmind, security for the
future, & knowing…it brings God pleasure!
Q: What are 3 ways you can make sure you are “rich toward God”?
Stewardshipof all my Time, Talents, & Treasures!
If life is first and foremost spiritual, not what it has but what it is counts!
Here is where all hope lies…if today you recognize these distinctions &
change!
Q: Are you ready to center your life on spiritual things & no longer on
material things?
Don’t store up earthly riches and ignore a relationship with God!
Q: How much do you have in that direction?
Leo Tolstoy
once wrote a story about a successfulpeasantfarmer who was not satisfied
with his lot. He wanted more of everything. One day he receiveda novel offer.
For 1000 rubles, he could buy all the land he could walk around in a day. The
only catchin the deal was that he had to be back at his starting point by
sundown. Early the next morning he started out walking at a fastpace. By
midday he was very tired, but he kept going, covering more and more ground.

Well into the afternoon he realized that his greed had takenhim far from the
starting point. He quickened his pace and as the sun beganto sink low in the
sky, he beganto run, knowing that if he did not make it back by sundown the
opportunity to become an even biggerlandholder would be lost. As the sun
beganto sink below the horizon he came within sight of the finish line.
Gasping for breath, his heart pounding, he calledupon every bit of strength
left in his body and staggeredacrossthe line just before the sun disappeared.
He immediately collapsed, bloodstreaming from his mouth. In a few minutes
he was dead. Afterwards, his servants dug a grave. It was not much oversix
feet long and three feetwide. The title of Tolstoy’s storywas:How Much
Land Does a Man Need?
Bits and Pieces, November, 1991
One family put up a hummingbird feeder with 4 feeding stations. Almost
immediately it became popular with the hummingbirds that live in our area.
2, 3, or even 4 birds would feed at 1 time. We refilled the feederat leastonce a
day. Suddenly the usage decreasedto almost nothing. The feeder needed
filling only about once a week. The reasonforthe decreasedusage soon
became apparent. A male bird had takenover the feeder as his property. He is
now the only hummingbird who uses our feeder. He feeds and then sits in a
nearby tree, rising to attack any bird that approaches his feeder. Guard duty
occupies his every waking hour. He is an effective guard. The only time
another bird gets to use the feederis when the self-appointed owner is
momentarily gone to chase away anintruder.
By choosing to assume ownershipof the feeder, he is forfeiting his freedom.
He is tied to the work of guarding his feeder. He is possessedby his possession.
His freedom of actionis as circumscribed as if he were in a cage. He is caged
by a situation he has created.

W. L. Barnes, Free As a Bird.
JIM BOMKAMP
VS 12:15-21 - “15 Then He said to them, “Beware,and be on your guard
againstevery form of greed; for not even when one has an abundance does his
life consistofhis possessions.”16 And He told them a parable, saying, “The
land of a rich man was very productive. 17 “And he beganreasoning to
himself, saying, ‘What shall I do, since I have no place to store my crops?’18
“Then he said, ‘This is what I will do: I will tear down my barns and build
largerones, and there I will store all my grain and my goods. 19 ‘And I will
say to my soul, “Soul, you have many goods laid up for many years to come;
take your ease, eat, drink and be merry.” ’ 20 “But God said to him, ‘You
fool! This very night your soul is required of you; and now who will own what
you have prepared?’ 21 “So is the man who stores up treasure for himself,
and is not rich toward God.”” - Jesus teachesHis disciples to beware of greed
and then He tells them the parable of a foolishrich man who decided to build
biggerbarns to store his abundance
10.1. Impending persecutionfor those who would follow Jesus might
lead some to choose to live for the things of this life and thus they would
become filled with greed.

10.2. Strongs Enhanced Greek Lexiconhas the following entry for
this Greek wordtranslated ‘greed’ :
4124 πλεονεξία [pleonexia /pleh·on·ex·ee·ah/] n f. From 4123;TDNT 6:266;
TDNTA864;GK 4432;10 occurrences;AV translates as “covetousness”eight
times, “greediness” once, and “covetouspractice” once.1 greedy desire to
have more, covetousness,avarice.
10.3. Lets look first at what is not told us about the man in this
parable:
10.3.1. The man has not stolen to get his goods.
10.3.2. He has not lied to get his goods.
10.3.3. He has not done anything unlawful in getting his goods.

10.3.4. The man is not derogatorilyspokenof because he was rich.
10.4. The man has a very productive land and evidently has had a
very successfuland abundant harvest of his land. In other words, the man
has had a windfall of goodfortune and as a result has come to have good
means.
10.5. What the man is judged for is what he chose to do with his over
abundance. The man choosesto spend his over abundance upon himself and
thus his focus is selfishand self-centered. The man chooses to use his huge
profits to build many big buildings for storage ofhis goods so that they will
not spoil and that he will be able to sellhis goods for a healthy profit over the
next year.
10.6. From a worldly perspective, the man has made a wise
investment of his profits. He has chosento build big buildings and these
buildings will help him now eachyear to store his abundant crops. Thereby,
the man will continue to just get richer and richer.

10.7. The man has made a huge mistake however, for he doesn’t
realize that when he has made himself rich upon the earth that he has made
himself poor before heaven. This very night this man’s life is taken from him
and because he had not become rich in eternal things he will receive no
eternal rewards. He will not enjoy a single bit of those earthly profits he has
storedup. This man will evidently spend eternity in hell because he did not
live for the Lord in this life but rather for himself.
10.8. Darrell Bochwrites the following about this man, “It is
important to note that the issue in the parable is not wealth, but how wealth is
directed. The sin is accumulating riches for oneself. Pilgrim (1981:112)sees
three errors: (1) hoarding one’s possessions,(2)assuming that life can be
securedand measuredby possessions,and (3) regarding property as one’s
own.” I would add a couple of errors of my own that this man makes:
10.8.1. He foolishly reasons to himself that he has many goods laid
up for himself for many years howeverin reality he has no assurance thathe
will live another minute upon this earth.

10.8.2. He assumes that his riches have been given to him for his
own comfort and ease howeverthe Lord intended him to use them for the
poor and less fortunate.
10.8.3. He reasons that when he has built the bigger barns that he
will be able to sit down and “eat, drink, and be merry,” howeverhe doesn’t
realize that with more riches comes more worry, more work trying to take
care of those riches, and that he will never be satisfiedbut always want more
from this world.
10.8.4. He doesn’t realize that he is an eternal being and that as
such it is imperative that he be prepared for life after this life by getting his
heart and life right with the Lord and storing up riches in heaven.
10.9. As I consider this parable a time in my life comes to mind.
About 18 years ago my wife and I went through a period of severalmonths
when it just seemedlike we were constantly having some kind of a monetary
windfall come our way. I don’t remember all of the ways that money sortof
fell in our lap but there were a bunch of these events that occurredin
sequence. I thought at first that the money was meant for me and so I started
spending some of the money on myself. SoonI realized that I couldn’t even

keepup in my spending with the money that was coming in. Finally, after
many months of this occurring I realized what was happening when my wife
discoveredthat she was pregnant with our first child. The Lord was
preparing us financially to be able to have and support a child by these
monetary windfalls. Becauseofconsidering how that I had been thinking that
the money coming in was designatedfor me, I thanked the Lord and also felt
kind of stupid and dumbfounded at the same time.
10.10. When we Christians are given any riches or means from this
world, we must realize that we now have a stewardshipthat the Lord is
requiring of us. The Lord has given us that money or those possessions so
that we might be a channel for Him of His blessings, and we must be certain
that we do not short-circuit the Lord’s work through our life because ofour
own selfishness orself-centeredness.
10.11. When people leave this world they are not going to be able to take
any of the riches or possessionsthat they store up with them. Plus, the riches
of this world will have no value in the kingdom of Christ and the New
Jerusalemthat we are to inherit. Therefore, we are wise servants of the Lord
if we will travel light here and think of ourselves as merely tent camping here
in this life. We need to considerthat we are but a mere channel of the Lord’s
blessing and use our means to further God’s kingdom not just advance our
own wealthand extravagantlifestyles.

10.12. Living for the things of this life does not bring true satisfaction. It
is only that which is eternal which can bring lasting satisfaction. We needto
know God fully in order to be fully satisfied We ought to do like the apostle
Paul and, “count all things but rubish for the supassing value of knowing
Christ Jesus my Lord,” Phil. 3:8.
11. CONCLUSIONS:
11.1. As Christian, we need to ask ourselves if we are living foolishly
in regards to eternity. Are we hanging on to some piece of this world at the
expense of eternal rewards? If so, we shall also feel very foolishon the day of
judgment for Christians when we have few if any jewels in our eternal
crowns...
11.2. We need to ask ourselves if all we possesshas really been given
completely to the Lord's control and glory?

11.3. Are you building biggerbarns which will just burn in the fire
that will try every man's work as to whether or not it is gold, silver, wood, hay
or stubble?
11.4. Will you pray with me for a heart to honor Jesus in every aspect
of your life, just as the Apostle Paul lived his life and exhorted us? Only then
you shall be rich toward God and for eternity reap the rewards which you will
get in return.
GENE BROOKS
e. Luke 12:20 – The rich fool: Like Luke 11:40, againthe word for foolis
aphron, indicating willful ignorance and spiritual and moral deficiency
(Psalm 14:1; 53:1). The wealthy man willfully ignores God’s principles for
living life. Godrequires life (psyche – life, soul, self)of him (Luke 12:19). The
man ironically speaks to his self, and it is his self that he loses (Luke 9:24 uses
psyche, too). The brother without and the wealthy man ‘with’ are both
motivated by greed. The prophet Jeremiahsaid of the rich that “when his life
is half gone, they will desert him, and in the end he will prove to be a fool”
(Jer. 17:11). The moral of the story is Luke 16:21 (cf. Job 27:8; Psalm 39:6).
f. APPLICATION:Jesus’point? Don’t put all your focus on greedily storing
up earthly wealth and ignore a relationship with God. Abundance of material
possessionswill never contribute anything toward life’s realmeaning. William
Hendriksen points out the rich fool’s two mistakes. He didn’t understand
himself. He was an expert in tending the soil, but an imbecile at tending his
soul. Second, he didn’t care about others. Have you noticed that the passageis

saturatedwith the first person. “I” and “my” are found a dozen times. Not
once was he thankful for what the Lord did for him. It was all about him. All
he could see was himself. Let me ask you a question. Are you greedy?
g. APPLICATION: How do you battle the temptation to clutch and hoard
and guard your earthly possessions? Chuck Swindollhas a couple of good
ideas. First, when you are blessedwith much, give generously. EvenEbenezer
Scroogelearnedthat generosity produces a joy that riches can’t buy. Paul tells
us to setaside money regularly to give awayas the Lord prospers us (1 Cor
16:1-2). Understand that only a few things are eternal and invest in them.
They include the Lord, His Word, and people. That means investing in your
loved ones, your neighbor, and the nations. Second, whenyou plan for the
future, think terminally. Ask yourself, “What do I want to take with me when
I die?” Things we can take to heaven are testimonies of the people whose lives
we touched with the gospel. A Godly legacy. If we plan our lives around
eternal things, then we know we are making a sound investment for the
future. Third, whether you have much or little, hold it loosely. Don’t put your
hope in barns filled with grain. It canblow out of your of your hands. Hold o
to the Lord. He never lets go of you.
THOMAS CONSTABLE
Verse 21
Jesus drew the application. A personwho only enriches himself and does not
lay up treasure in heaven is a fool (cf. Matthew 6:19; 1 Timothy 6:6-10; James
1:10). "Forhimself" contrasts with "towardGod." This translation preserves
the form of the contrastin the Greek text. The point of the contrastis the
difference betweenriches on earth and riches in heaven (cf. Matthew 6:19-21).

Jesus was urging us to be rich toward god

Jesus was urging us to be rich toward god

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