Preaching Study Notes on the Rich Fool, Luke 12:13-21

The following are some textual study notes I wrote for a preaching class on Luke 12:13-21, the Parable of the Rich Fool. This text occurs on the 11th Sunday after Pentecost in the Revised Common Lectionary. Go here to read my sermon on the rich fool parable, written for the same class.

Literary Context

Biblically, this story is found only in Luke.

A form of vv. 13-15 is in the Gospel of Thomas, as is an abbreviated form of vv. 16-21, but they’re not connected as in Luke.

Similar examples in 1 Enoch 97:8-10[i] and Sirach 11:14-19.[ii]

This pericope follows Jesus’ teaching on prayer and God’s provision in Luke 11:1-13, casting out demons in Luke 11:14-28, complaints about “this evil generation” in Luke 11:29-32, a discussion of what gives light vs. what gives darkness in Luke 11:33-36, and teaching against the lawyers and Pharisees in Luke 11:37–12:12.

This is a parable, told in response to a question from “someone in the crowd” – not identified as from a Pharisee or lawyer like some other questions given to Jesus.

Following this, Jesus continues to talk about not worrying because of God’s provision, and selling possessions to give alms – “where your treasure is, there your heart will be also.” (Luke 12:34)

The parable of the barn-building fool…introduces a sustained discussion on the relationship of disciples and material resources. – Ronald J. Allen

Connected stories:

• This story – land-owner unknowingly struggles with idolatry of wealth, told as a parable, takes place before death
• Luke 16:19 – rich man and Lazarus, told as a parable, takes place after death
• Luke 18:18-27 – wealthy ruler seeking life fails to give up his possessions when Jesus tells him to – not a parable
• Luke 19:1-10 – Zacchaeus willingly gives up his (fraudulent) wealth – not a parable

Hearing internal thoughts is common in Lucan parables. (Luke 12:45, 15:17, 16:3-4, 18:4-5, 20:13)[iii]

Other lectionary texts for 11^th Sunday after Pentecost:

Ecclesiastes 1:2, 12-14, 2:18-23 – Vanity of vanities.
Psalm 49:1-12 – Death comes to all, rich and poor.
Colossians 3:1-11 – Raised with Christ? Seek things above, get rid of the old self.

Socio-Historical Issues

“Since the question of inheritance is treated in the Pentateuch…a religious teacher or Scribe would be the usual one to whom such a problem would be brought.”[iv] Moses had handled similar requests.[v] Jesus’ rejection of the man’s request to judge sets him apart from other “religious teachers (rabbis) of the time.”[vi]

It’s unclear if the complaining brother wants more than his fair share or if he is being refused equitable access.[vii]

90% of the population are subsistence farmers.[viii] The example of a land-owner with a rich field and barns “would be well at home in a Palestinian setting.”[ix]

• What might this story be set if told today?

• More concerned with legacy than with specific afterlife?

• Equality of the human condition – good news for the poor.

Translation Issues

Note the repetition of the first person pronoun.[x]

“Friend” (NRSV, others “Man”) in verse 14 is the vocative of ἄνθρωπος, and has a sense of rebuking “implying aloofness”[xi]

“Fool” (v. 20) is Ἄφρων only used by Luke among the synoptics, and may be a Lucan substitute for “”Blind Pharisee!”[xii]

The Gospel of Thomas version of the parable does not call the man a “fool.”

“Eat, drink, and be merry” also occurs as a warning in Ecclesiastes 8:15 and 1 Corinthians 15:32 (quoting Isaiah 22:13).

Significant Themes

Call to be “rich towards God” rather than in earthly possessions

Abundance of God’s care and need to trust God rather than self

The rich man is a fool for relying on himself, not on God. Evokes Psalm 14:1.

Luke’s economic goal, according to Allen[xiii]: “The poor are relieved from the anxiety of living from day-to-day, while the rich are relieved from the anxiety of trying to amass wealth.”

There is no poverty or idolatry in God’s realm, only reliance on God’s abundance.

“Indeed, acquisition can become idolatrous. Material things are not ends in themselves, but means through which the purpose of God can be embodied.”[xiv]

Potential Preaching Pitfalls

Overemphasizing economic challenge in a way that alienates hearers, promotes financial irresponsibility, or devalues this life in favor of the afterlife. “Poverty detracts from the life of blessing God wishes for all in the human community.”[xv]

Underemphasizing the very real, intentional economic challenge in Jesus’ parable in favor of allowing hearers to justify themselves and explain it away – overemphasizing wealth as a sign of blessing.

Note that the farmer in the story is simply a farmer. There’s no indication his wealth came from anything immoral, such as theft or mistreatment of workers. He’s not unjust, merely a fool. He could be anyone.[xvi]

Other Questions

What does it mean for Jesus to say “Friend, who set me to be a judge or arbitrator over you?”

What does it mean to be “Rich towards God?” (v. 21)

Where is the Gospel in this text?

Sources

[i] Fitzmyer, Joseph. The Gospel According to Luke (X-XXIV) in The Anchor Bible. New York: Doubleday, 1985. 969.
[ii] Culpepper, R. Alan. “The Gospel of Luke: Introduction, Commentary, and Reflections” in The New Interpreter’s Bible: Luke – John. Vol. 9. Nashville, TN: Abingdon Press.1995. 255
[iii] Ibid., 256.
[iv] Fitzmyer, 969.
[v] Culpepper, 255.
[vi] Fitzmyer, 969.
[vii] Yee, Gale A., et al. Fortress Commentary on the Bible. Minneapolis: Fortress Press, 2014. Kindle location 42395.
[viii] Ibid.
[ix] Fitzmyer, 973.
[x] Johnson, Elisabeth. “Commentary on Luke 12:13-21” on WorkingPreacher.com. 2013.
[xi] Ibid., 969.
[xii] Ibid., 947.
[xiii] Allen, 134.
[xiv] Ibid., 124.
[xv] Ibid., 133.
[xvi] Craddock, Fred B., et al. Preaching Through the Christian Year: Year C. Valley Forge, PA: Trinity Press International, 1994. 361.