Main Idea: The heart of life is found in the richness of God instead of the things I can call mine.

Introduction: Each year our church sets aside these Sundays in November to inform, inspire, challenge and appeal to you about your giving to the budget of our church. I will admit to you that this doesn’t sound very exciting. My job some would think is to get you to feel guilty enough to set aside just a little more to help keep this organization afloat. However as a church you are doing far more than keeping this thing above water. In fact in giving to the regular budget and the building fund you have given in excess 1.2 million to this place we call church. I want to thank you and applaud you for being so faithful to this church and to our Lord. It is true that we have never reached the potential possible for our giving yet there is a strong commitment To give your resources to this church and its ministries.

For that reason we may come to the parable of the rich fool with a sense of smug security. Perhaps Jesus is speaking to someone else. Jesus is telling a parable. There was not such person. It’s just a story. And besides this, this man was very wealthy. Jesus can hardly be addressing us. But he is talking to us. We are rich by the world’s standards. We are also greedy by Jesus standards. You see Jesus, in this parable, gets " underneath our radar" and goes for the heart of all our giving. What he teaches us is that the heart of life is found in the richness of God instead of the things I can call mine.

It is very important for us to approach our text with a clear grasp of the fact that what we are looking at is a piece of a much larger whole. In verse 1 of chapter 12 we were told that Jesus was surrounded by a very large, and somewhat unruly crowd, "Meanwhile, when a crowd of many thousands had gathered, so that they were trampling on one another, Jesus began to speak first to his disciples"(Luke 12:1). As we continue to work our way through chapter 12, it can be seen that Jesus was still conducting His teaching in the midst of a large crowd. Finally, in verse 41, Peter asked the Lord whether He was speaking to the disciples or to the crowd as a whole.

The Setting (12:13)

The great crowd that presses about the Lord Jesus and His disciples is still an unruly mass. I suspect that this one request which Luke records for us is but one of many. From what we see elsewhere, cries from those in the crowd were not unusual (cf. Luke 11:27). A man somehow got our Lord’s attention, and his question was recognized, "Someone in the crowd said to him, "Teacher, tell my brother to divide the inheritance with me" (Luke 12:13).

The man seems to have recognized Jesus only as a teacher, not as the Teacher, not as the Messiah. He requests Him to respond, not so much as a teacher, but apparently as the other teachers of His day might have done. What the man wants is a judge, not a teacher. It would seem that the man’s brother was present, so that all Jesus would have had to do was to pronounce in this man’s favor. The request is not only for Jesus to do that which was outside of His calling, but also that which was selfish, disregarding the needs of the crowd.

Jesus responded using the man’s own words to show him the error of his actions, and showing us things that apply to us. But first Jesus had a very few words to say to this man in direct response to his petition: Jesus replied, "Man, who appointed me a judge or an arbiter between you?" (Luke 12:14).

Jesus’ words indicate that the man’s request was in error. Jesus was a teacher, though infinitely more a Teacher than this man recognized. Other teachers might be tempted to pronounce on such cases, but Jesus knew that this was not His calling or task, and so He abruptly refused the request. I understand that when Jesus said, "Man, who appointed me a judge or an arbiter between you?," He gives us an indication that the brother was also present. Jesus would come, the second time, to act as Judge (cf. James 5:9), but this was later. The man was not looking at Jesus as Messiah, but only as a teacher, and Jesus would not grant his request. He may have gotten the floor, but he did not get his request. What he got was far more than he asked for, but certainly what he deserved.

The Problem and its Remedy (12:15a)

Our Lord was not looking for an opportunity to publicly humiliate this man. Had He wished to do so, I believe that He would not have used a parable, but the circumstances of this man’s life, the ugly reality behind his petition. His response exposes the sinful motive behind the man’s request, "Then he said to them, "Watch out! Be on your guard against all kinds of greed" (Luke 12:15a).

The question must be asked, "Who is Jesus speaking to, who are referred to by "them" in this verse?" I do not think it is the disciples, to whom Jesus clearly spoke in verse 22. It could be the crowd, but I am not inclined to think so. I believe that Jesus was speaking to the man, and his brother, who seems to have been with him. The words of our Lord were, of course heard by the disciples and likely by some in the crowd. I think, however, that Jesus’ eyes were riveted on this man and his brother. I think, also, that both men were probably guilty of greed—the older brother for not giving his younger brother what was his due, and the younger brother for demanding that he get what was his.

Jesus’ words spell out the evil motive behind the man’s request: greed. They also suggest that greed, like so many other sins, has a variety of forms, each appealing to a certain segment of men. In order to avoid these various forms of greed, people must both "watch out" for them and "be on their guard" against them. It would seem that the first command ("watch out," NIV; "beware," NASB) indicates the need to believe the danger exists, while the second ("Be on your guard against," NIV) underscores the vigilance needed to resist the evil for what it is.

The Principle Behind the Problem (12:15b)

If the sin underlying the man’s request was greed, Jesus, the Teacher, goes on to spell out the principle which shows the man’s values not only to be wrong, but foolish. This principle is this, "A man’s life does not consist in the abundance of his possessions" (Luke12:15b).The NASB, reads, "For not even when one has an abundance does his life consist of his possessions."

Jesus is not just teaching that life does not consist in possessions. He is saying that even if you could amass a large accumulation of possessions, it would not produce life. Stated in this way, we can see that our Lord is addressing these words to those who are affluent, to those who are rich, but who think that "life" will be attained in accumulating even more.

The Parable of the Rich Fool (12:16-21)

Jesus refused to serve as a judge, but He did a masterful job as a teacher. Jesus told a parable of a fictitious man. This man was very wealthy, and he owned land that was very fertile and productive. His barns were already full with the produce and goods he had previously attained. Now, once again, the land had produced bountifully. His bumper crop posed him with a problem, however. His barns were already full.

Jesus now takes us into the mind of the man. We can overhear his conversation with himself. "I have no more storage space," he said. "What am I to do?" Then, the inspiration came. "I will tear down my barns and build even bigger ones." Of course. He could increase His storage space. He could enlarge his capacity to hoard his possessions.

This solution now having been conceived, the rich fool now talks with himself in such a way as to reveal his intent, his goal. If his previous words have revealed his problem and the plan which will solve them, the next inner conversation reveals the man’s motives and goals. He talks to himself. Literally, he talks to his soul. Once he has built his bigger barns and put all of his crops and goods into them, he will be able to say to his soul, "Soul, you’ve got it made. You have many good things, enough to last for many years. It’s time to retire, to take life easy, to enjoy the good things for years to come. Its time to eat, to drink, and to be merry."

God’s words pierce through the shallow thinking of the man, exposing his sin and his destiny, which is vastly different than he supposed. God called the man a fool, a man whose solution and whose wealth seemed to suggest that he was wise. If the man looked forward to a long life, a life of ease, God said that his life would end, this very night, before any of the good things of his prosperity would be enjoyed. What he saved for himself, another would possess.

And then, the words of God seem to end. The final verse is the application of this parable to all who would store up things for themselves, rather than to be rich toward God, ""So is the man who lays up treasure for himself, and is not rich toward God."(Luke 12:21)

Where had the rich fool gone wrong? God’s words, along with those of our Lord, were probably shocking to those who heard them, and so they should be for us as well. The rich fool is a man who would likely be praised by our culture, and perhaps in some of our churches. He was a wealthy man. That seems to speak well of him, especially in a time (then and now) when we equate spirituality and success. Here was a man who had been able to curb his appetite, or so it seemed. Here was a man who is not described as spending his money on himself, but who had the discipline to save it, "for a rainy day," we might say. Here was a man who thought of the future and who prepared himself for it.

How could such a man be called a fool? How could this man receive God’s rebuke, and that of our Lord? How could he serve as a pattern for those who are condemned, and who are judged? What is there about this man’s thinking and motivation and actions which is foolish? What was the man who had made the request of Jesus (and those who were listening, as well) to learn from this story?

The story itself reveals several "foolish" elements in this man’s thinking and actions. Consider them with me for a moment:

• This man was a fool because he didn’t see the source of his wealth as coming from God. Jesus points out that the land was very productive (v.16). It doesn’t say that he was particularly skillful.
• This man was a fool because he didn’t know the true purpose of wealth. He saw it as something to hoard for himself. That was his problem when he asked what he would do with his things (v.17)
• This man was a fool because he believed that things made him secure now and forever. As he looked around him he believed that what he could see with his eyes would bring security for as long as he desired.(v.18)
• This man was a fool because he ignored God as part of his life. As you listen to him talk there is no spiritual concern in his life.
• This man was a fool because of his definition of real life. He defined life in terms of ease and pleasure.(v.18)

The man who came to Jesus had one goal in mind, having Jesus side with him so that he got his inheritance. Jesus focused on the underlying problem, the "heart" of the matter, which was greed, and He taught a principle, which covered greed in a general way: A PERSON’S LIFE DOES NOT CONSIST IN THE ABUNDANCE OF HIS POSSESSIONS.

What’s The Message?

Jesus was teaching us all how to live. He is teaching us that the heart of life is found in the richness of God instead of the things I can call mine. Let’s focus on those principles which are behind our text and which can guide the way we live.

PRINCIPLE ONE: WHAT YOU BELIEVE ABOUT THE FUTURE DETERMINES HOW YOU LIVE TODAY. The rich fool was correct to live his life in the light of the future. He was foolish in his concept of what the future held. He assumed that he would be alive in the future, to enjoy the things he had stored up. His grasp of the future did not include God nor the kingdom of God. His future was entirely "this life" oriented, earthly, sensual.

Our view of the future is not a trivial matter. Faith focuses on the future. It focuses on the promises of God for the future, even enduring present pain, persecution, and death in order to experience God’s promised blessings. The expression "eat, drink, and be merry," which we find in our text, is one that is based upon the rich fool’s perception of what the future held. In effect, the rich fool planned to "eat, drink, and be merry" because he believed that he would live. Ironically, others will "eat, drink, and be merry" because they believe that there is no future (cf. 1 Corinthians 15:32). For the Christian, their view of the future is what enables them to live with purpose now.

PRINCIPLE TWO: HOW YOU DEFINE REAL LIFE IS THE KEY TO HOW YOU WILL LIVE IT. The term "life" is used a number of times in our text, and in the verses that follow. Almost always, the term from our word "soul" is derived is used (vv. 19 [2x], 20, 22, 23). Life, as God views it in these verses, seems to be one’s physical life—living. Life, to the rich fool, seems to be more a qualitative matter—living life in luxury, high on the hog, in tall cotton. The rich fool presumed that he would have life, and thus he prepared to live "the good life." He died, a fool, leaving his treasure and pleasures behind.

Our definition of "life" theoretically and practically determines how we will live our life. For some, life consists in the abundance of things. This text is designed to blast this view as a myth. Some view life as being successful, or as being esteemed or treated as we think we should be, or as having power or position. Whatever it is that constitutes "life" for us becomes our god. That is why covetousness (or greed), seeking things as our ultimate good and goal, is called idolatry (cf. Colossians 3:5). And whatever is or becomes our god becomes that for which we will sacrifice all else. Thus, it is vitally important for us to have the right definition for life.

This is where Satan does his worst, his diabolical hand can be seen throughout history, but also at its very beginning. He is, we are told, both a murderer and a liar (cf. John 8:44). He seeks to turn men from life to death, and this he accomplishes by lying, by enticing men to see the way of life as death and the way of death as life. That’s how he turned Adam and Eve from obedience to God, resulting in death, all along assuring them by lying to them that they would not die. Satan continues throughout history to seek to turn men from life to death. That’s why we must be very careful to determine what life is and how it is attained.

The Bible is crystal clear on this point, not leaving it to chance. Jesus came to bring life. Indeed, Jesus came, teaching men that He is "the way, the truth, and the life," (John 14:6; cf. John 10:10). Paul therefore said that for him to live was Christ. Christ is life, and if we have received Him by faith, He is our life. So, Jesus can command His disciples to give up their possessions, their self-interest, and even their lives, to follow Him, for the things they give up are not life, but He is.

PRINCIPLE THREE: REAL LIFE IS NOT BASED ON HOW MUCH YOU HAVE EVEN FOR THOSE WHO HAVE MUCH. How easy it would be here to think that this principle, the principle which Jesus taught to the two brothers (first) and to the rest, applies only to those who are rich by our definition. The rich man here is the one who is greatly blessed, so much so that he does not have enough room to store it all. The rest of the world certainly views us as filthy rich, and are we not just this? The whole storage industry form mini-storage to closet organizing companies, flea markets and garage sales are proof of our desire to get and keep more and more.

Our need for storage testifies to our surplus, and shows us that we fall into the category of those who are rich, and we must seek to learn how the principle laid down by our Lord here applies to us. The solution is stated only in very general terms: we are to be rich toward God. But what does it mean to be "rich toward God"?

That’s what Jesus doesn’t tell us. Oh he will give us some clues in the following verses of Luke 12 but he doesn’t lay it out for us as practically as we would expect. Here’s what I think it means:

• I am rich toward God when I have placed my heart in His hands.
• I am rich toward God when the heart of my life is living for Jesus Christ.
• I am rich toward God when I decide that things will never take His place in my heart.

So I ask you: Is your heart in His hands? What’s greatest desire of your life? Does he have all the room He wants in your heart? If so then you are rich toward God. You have discovered that the heart of life is found in the richness of God instead of the things I can get. Give to be rich by giving him your heart.

Sunday, November 7, 1999

Dr. Bruce Tippit, Pastor

First Baptist Church

Jonesboro, Arkansas

btippit@fbcjonesboro.org