Exegetical and Hermeneutical Commentary of Luke 12:21
So [is] he that layeth up treasure for himself, and is not rich toward God.
21. is not rich towards God ] Rather, if he is not. We are often taught elsewhere in Scripture in what way we can be rich toward God. Mat 6:19-21; 1Ti 6:17-19; Jas 2:5. There is a close parallel to 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 eat continually of my goods, and yet he knoweth not what time shall come upon him, and that he must leave those things to others, and die.” This would seem to shew that our Lord was not unfamiliar with some of the Apocryphal writings.
Fuente: The Cambridge Bible for Schools and Colleges
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 of the 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 wicked people 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 steal away the 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. Death will 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 wealth that has been accumulated cannot alleviate one pang, or drive away one 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 fool in his own sight, and will go to hell with the consciousness that his life has been one of eminent folly.
7. That the path of true wisdom is to seek first the kingdom of God, and to be ready to die; and then it matters little what is our portion here, or how suddenly or soon we are called away to 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. 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 salvation of God, shall, sooner or later, be surprised in the same way.
Layeth up treasure for himself] This is the essential characteristic of a covetous man: he desires riches; he gets them; he lays them up, not for the necessary uses to which they might be devoted, but for himself; to please himself, and to gratify his avaricious soul. Such a person is commonly called a miser, i.e. literally, a wretched, miserable man.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
21. So is he,c.Such is a picture of his folly here, and of its awful issue.
and is not rich towardGodlives to amass and enjoy riches which terminate on self,but as to the riches of God’s favor, which is life (Ps30:5), of “precious” faith (2Pe 1:1Jas 2:5), of good works (1Ti6:18), of wisdom which is better than rubies (Pr8:11) lives and dies a beggar!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So is he that layeth up treasure for himself,…. This is the accommodation of 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 good of others; nor shows any concern for 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 concerned to lay up a treasure in heaven, to have an interest in durable riches and righteousness; whereas one that is rich towards God, acknowledges that he receives all his 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 good of his interest; and is chiefly concerned for 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.
Fuente: John Gill’s Exposition of the Entire Bible
Not rich toward God ( ). The only wealth that matters and that lasts. Cf. Luke 16:9; Matt 6:19. Some MSS. do not have this verse. Westcott and Hort bracket it.
Fuente: Robertson’s Word Pictures in the New Testament
1) “So is he that layeth up treasure for himself,” (houtos ho thesaurizon auton) “Just like this one is the one who is continually treasuring to himself,” Mat 6:20; 1Ti 6:18-19; Jas 2:5, for self alone, as an atheist, or an unrighteous person, without regards for the Word of God, to prepare to die, Amo 4:12; Act 17:30-31; Mat 6:19-21.
2) “And is not rich toward God.” (kai me eis teon plouton) “And is not rich (of wealth) toward God,” who gives no alms, or does no benevolence, Pro 19:17, who does not honor God with the riches and wealth given to his stewardship, through accepting redemption in Christ, and walking in obedient service to his God, Joh 3:3; Joh 3:5; Eph 2:10; 1Co 3:8.
Fuente: Garner-Howes Baptist Commentary
21. So is he that layeth up for himself. As the two clauses are evidently contrasted, the one must be taken into account for the exposition of the other. Let us ascertain, therefore, what is meant by being rich in God, or, “towards God” or, “with respect to 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 solely on his providence. It matters not whether they are in abundance or in want, provided that both classes present their 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 easily conclude 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 satisfied with their own share, or prepared for whatever may befall them; (274) and, finally, that such persons will suffer the penalty of their own folly.
(273) “ En sorte que la fiance de l’homme est en ses greniers, ou en ses coffres;” — “so that the confidence of the man is in his granaries, or in his chests.”
(274) “ Estans prests a recevoir ce qu’il plaira a Dieu leur envoyer;” — “being prepared to receive what God may be pleased to send to them.”
Fuente: Calvin’s Complete Commentary
(21) So is he that layeth up treasure for himself.See Note on Mat. 6:19. To be rich towards God finds its explanation in the language, probably suggested by it, which bids us to be rich in good works (1Ti. 6:18).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Treasure for himself Whose accumulations have no aim but the gratification of the selfish desires and appetites. He is rich for himself and to himself.
Not rich toward God He is rich toward man, who possesses those things which man values. He is rich toward God, who possesses those things which are in the sight of God of great value. God’s rich man and man’s rich man may be paupers to each other.
Fuente: Whedon’s Commentary on the Old and New Testaments
“So is he who lays up treasure for himself, and is not rich toward God.”
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 Isa 14:10-11). What a contrast to the one who ascends to enjoy his riches stored up 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 what he does with it once he has built it up. He can lay it up for himself. Or he can be rich towards God (Luk 12:33-34; Luk 16:9). And he foolishly does the former. (In the light of the previous passage we could say, ‘for every idle penny that a man shall spend he will give account thereof in the Day of Judgment’).
Fuente: Commentary Series on the Bible by Peter Pett
Luk 12:21. And is not rich towards God. There is a force and propriety in the phrase , here rendered towards God, which our language will not exactly express; it represents God as a depositary, in whose hands the good man has lodged his treasure, and who has as it were made himself accountable for it in another and better world. See Pro 19:17.
Fuente: Commentary on the Holy Bible by Thomas Coke
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, Jas 2:5 ; rich in good works, 1Ti 6:18 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. ] , thus: in utter confusion, and sudden destitution of all help and provision for eternity. There is no : because the case, alas, is an every-day one in every place.
] The meaning of these expressions will be 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 looketh into and searcheth, is stripped of all its riches.
These words may also, as remarked on ch. Luk 6:20 , shew that Luke does not, as supposed by some recent critics, use ‘riches’ as merely this world’s wealth , but with a deeper spiritual meaning.
Fuente: Henry Alford’s Greek Testament
Luk 12:21 . , rich with treasure laid up with God. Other interpretations are: rich in a way that pleases God, or rich 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.
Fuente: The Expositors Greek Testament by Robertson
toward. Greek. eis. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
21.] , thus: in utter confusion, and sudden destitution of all help and provision for eternity. There is no : because the case, alas, is an every-day one in every place.
] The meaning of these expressions will be 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 looketh into and searcheth, is stripped of all its riches.
These words may also, as remarked on ch. Luk 6:20, shew that Luke does not, as supposed by some recent critics, use riches as merely this worlds wealth, but with a deeper spiritual meaning.
Fuente: The Greek Testament
Luk 12:21. , so) viz. shall be.-, for himself) for his own soul. See Luk 12:19; Luk 12:22.- , not toward God) It is not said, , for God, as , for himself. Nothing can be added or diminished from the perfection of 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 [1Ti 6:17].-, who acts the part of a rich man [who is in the enjoyment of wealth]) This denotes the state: , one who layeth up treasure, denotes the aim and desire [to be rich].
Fuente: Gnomon of the New Testament
he: Luk 12:33, Luk 6:24, Hos 10:1, Hab 2:9, Mat 6:19, Mat 6:20, Rom 2:5, 1Ti 6:19, Jam 5:1-3
rich: Luk 16:11, 2Co 6:10, 1Ti 6:18, 1Ti 6:19, Jam 2:5, Rev 2:9
Reciprocal: Jos 8:2 – only the spoil Job 27:8 – General Psa 37:10 – wicked Psa 39:6 – surely Pro 8:18 – durable Pro 16:16 – General Jer 48:36 – the riches Mat 13:12 – from Mat 13:22 – the care Luk 8:18 – from Luk 12:18 – General Phi 3:20 – our 1Ti 6:7 – certain 1Pe 1:7 – that Rev 3:18 – that thou
Fuente: The Treasury of Scripture Knowledge
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So is he verifies my comments on the preceding verse, and shows that no special miracle was done to punish the farmer. The lesson of Jesus applies to all men who hoard their riches, or who trust in them for selfish enjoyment (1Ti 6:17-19.)
Fuente: Combined Bible Commentary
Luk 12:21. So, thus foolish and destitute, even though the hour of his awaking from the dream of wisdom and wealth has not yet come, is, not will be, for a terrible every-day fact is set forth, 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 ones 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 solely for self is 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 (Luk 12:33; Mat 5:20). Hence it cannot mean 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, possessions in 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 Luk 12:19 is a robbing of the spirit. But the possession of wealth does 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, Luk 18:24; Mar 10:24). The sin of covetousness is all the more dangerous, because so respectable. But the Bible joins together covetousness, uncleanness, and idolatry (see Eph 5:5, and many similar passages).
Fuente: A Popular Commentary on the New Testament
Luk 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 celestial treasures, 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 gratification of his senses and appetites in view, no regard to the glory of God, who has commanded men to impart to others a portion of the good things which they enjoy, by almsgiving and other acts of beneficence; the man who thus lives only for himself, is as great a fool, and as far from real happiness, 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 forget that riches, honour, and power, are bestowed on them in trust. They do not consider that God has put these things into their hands for the good of 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 of the 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
12:21 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.
Fuente: Geneva Bible Notes
Jesus drew the application. A person who only enriches himself and does not lay up treasure in heaven is a fool (cf. Mat 6:19; 1Ti 6:6-10; Jas 1:10). "For himself" contrasts with "toward God." This translation preserves the form of the contrast in the Greek text. The point of the contrast is the difference between riches on earth and riches in heaven (cf. Mat 6:19-21).
"The man in the story was called a fool for confusing time with eternity, his body for his soul, and what was his for what was God’s." [Note: M. Bailey, p. 129.]
In this teaching, with its illustrative parable, Jesus taught His disciples and the multitude to beware of a foolish attitude toward material possessions. The wrong attitude is that the richness of life depends on the richness of wealth. Disciples need to be aware of this viewpoint because the desire to increase wealth can draw them away from following Jesus faithfully. This is especially true since Jesus promised them opposition and persecution rather than wealth and comfort. Material possessions cannot provide the quality of life that intimacy with God can. Disciples should live with what God has revealed about life beyond the grave, specifically reward or loss of reward, clearly in view rather than living for the present.
"A test of 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 exactly how to answer such questions, for there is no magic percentage that is to be reached." [Note: Bock, Luke, p. 346.]