Luke 12 13 21 kjv

Luke 12 13 21 kjv DEFAULT

Luke 12:13

“And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.”

King James Version (KJV)

� And one of the company saide vnto him, Master, speake to my brother, that he diuide the inheritance with me.
- King James Version (1611) - View 1611 Bible Scan

Someone in the crowd said to Him, "Teacher, tell my brother to divide the {family} inheritance with me."
- New American Standard Version (1995)

And one out of the multitude said unto him, Teacher, bid my brother divide the inheritance with me.
- American Standard Version (1901)

And one of the people said to him, Master, give an order to my brother to make division of the heritage with me.
- Basic English Bible

And a person said to him out of the crowd, Teacher, speak to my brother to divide the inheritance with me.
- Darby Bible

And one of the company said to him, Master, speak to my brother, that he divide the inheritance with me.
- Webster's Bible

Just then a man in the crowd appealed to Him. "Rabbi," he said, "tell my brother to give me a share of the inheritance."
- Weymouth Bible

One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me."
- World English Bible

And oon of the puple seide to hym, Maystir, seie to my brothir, that he departe with me the eritage.
- Wycliffe Bible

And a certain one said to him, out of the multitude, `Teacher, say to my brother to divide with me the inheritance.'
- Youngs Literal Bible



Sours: https://www.kingjamesbibleonline.org/Luke-12-13/

Luke 12:13-21 World English Bible

The Parable of the Rich Fool

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, Man, who made me a judge or a divider over you?15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?21 So is he that layeth up treasure for himself, and is not rich toward God.

Sours: https://www.christianity.com/bible/bible.php?q=Luke+12%3A13-21&ver=web,bbe,kjv
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Luke 12:13-21
New King James Version

The Parable of the Rich Fool

13 Then one from the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.”

14 But He said to him, (A)“Man, who made Me a judge or an arbitrator over you?”15 And He said to them, (B)“Take heed and beware of[a]covetousness, for one’s life does not consist in the abundance of the things he possesses.”

16 Then He spoke a parable to them, saying: “The ground of a certain rich man yielded plentifully.17 And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’18 So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods.19 And I will say to my soul,(C)“Soul, you have many goods laid up for many years; take your ease;(D)eat, drink, and be merry.” ’20 But God said to him, ‘Fool! This night(E)your soul will be required of you;(F)then whose will those things be which you have provided?’

21 “So is he who lays up treasure for himself,(G)and is not rich toward God.”

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Sours: https://www.biblegateway.com/passage/?search=Luke%2012%3A13-21&version=NKJV
Luke 12:13-21 - In Depth - Pastor Chuck Smith - Bible Studies

Luke 12:13–21

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, sMan, twhomademeajudgeoradivideroveryou?15 And he said unto them, uTakeheed, andbewareofcovetousness: fora man’slifeconsistethnotintheabundanceofthethingswhich he possesseth.16 And he spake a parable unto them, saying, Thegroundofacertainrichmanbroughtforthplentifully: 17 Andhexthoughtwithinhimself, saying, WhatshallIdo, becauseIhavenoroomwheretoybestowmyfruits? 18 Andhesaid, ThiswillIdo: Iwillpulldownmyzbarns, andbuildgreater; andtherewillIybestowallmyfruitsandmygoods. 19 AndIwillsaytomysoul, aSoul, thouhastmuchgoodslaidupformanyyears; takethineease, eat, drink, andbbemerry. 20 ButGodsaiduntohim, Thoufool, cthisnight†dthysoulshallberequiredofthee: thenewhoseshallthosethingsbe, whichthouhastprovided? 21 Soishethatflayethuptreasureforhimself, andgisnotrichtowardGod.

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Sours: https://biblia.com/bible/kjv1900/luke/12/13-21

12 21 luke kjv 13

Biblical Commentary
(Bible study)

 

EXEGESIS:

LUKE 12:13-21. THE CONTEXT

The issue here is not ownership of possessions but ownership by possessions. Wealth is a hard taskmaster. The person who desires wealth is tempted to make its acquisition top priority. The person who has wealth is tempted to devote his or her life to guarding and growing it. We are all tempted to believe that we can find true security in wealth. Faith in wealth crowds out faith in God. It is not money that is the problem, however, but love of money (1 Timothy 6:10).

LUKE 12:13-15. TELL MY BROTHER TO DIVIDE THE INHERITANCE

13One of the multitude said to him, “Teacher, tell my brother to divide the inheritance with me.” 14But he said to him, “Man, who made me a judge or an arbitrator (Greek: meristen—divider) over you?” 15He said to them, “Beware! Keep yourselves from covetousness, for a man’s life doesn’t consist of the abundance of the things which he possesses.”

“Teacher, tell my brother to divide the inheritance with me” (v. 13). Torah law prescribes rules of inheritance, and rabbis are expected to interpret the application of the Torah in specific instances and to arbitrate disputes:

• Deuteronomy 21:17 provides a double portion of the inheritance for the firstborn son. If there are two sons, the elder receives two-thirds (67 percent), and the second son one-third (33 percent). If there are three sons, the elder receives two-fourths (50 percent), and the others receive one-fourth each (25 percent). If there are four sons, the elder receives two-fifths (40 percent), and the others receive one-fifth each (20 percent). Deuteronomy specifies that the father’s affection or lack thereof for the wife of the firstborn must not affect the inheritance.

• Numbers 27:1-11 specifies the line of inheritance: son, daughter, brother, uncle, nearest kinsman.

• Numbers 36:7-9 prohibits transfers of inheritances between tribes.

This man’s issue is not the amount that he has inherited, but rather the fact that his father has left the inheritance to his two sons jointly. This man doesn’t want joint ownership, but wants to be independent of his brother. His love of money supersedes his love for his brother.

It is unlikely that this is a firstborn son, because a firstborn son would exercise control and would not require Jesus’ assistance.

While the man addresses Jesus as teacher, he does not request instruction. Instead, he tells Jesus what he wants and asks (or commands) Jesus to do his bidding. He wants to take advantage of Jesus’ moral authority—seeks to use Jesus’ authority to gain power over his brother in the dispute over their inheritance.

“Man, who made me a judge or an arbitrator (meristen—divider) over you?” (v. 14). Jesus’ reply echoes the language of Exodus 2:14, where Moses tried to stop a fight between two Hebrews. One of them asked Moses, “Who made you a prince and a judge over us?” Jesus could mean that he does not have the authority to arbitrate this dispute, but more likely he is questioning the man’s right to involve him in this dispute.

This man’s self-interest clashes sharply with the context in which he makes his request. Jesus has been teaching people by the thousands (12:1). He warned them of Pharisaical hypocrisy (12:1). He told them not to fear those who kill the body but those who can cast them into hell (12:4-5). He encouraged them to confess the Son of Man before people (12:8-9). He told them that they will face opposition, and assured them that the Holy Spirit will give them the right words when they are dragged before the authorities (12:11-12). In the midst of these serious concerns, the man interjects a request for help with his inheritance. In doing so, he reveals that he has not heard Jesus, but is concerned only about his personal problem. His interjection is trivial by comparison with the teaching that he interrupts, and so is inappropriate and disruptive.

“Beware! Keep yourselves from covetousness” (v. 15a). Jesus, who sees the heart, sees greed in this man’s heart (v. 15). He addresses his reply, not just to the man, but to “them”—to the crowd. He uses the opportunity to teach about the danger of greed.

“for a man’s life doesn’t consist of the abundance of the things which he possesses” (v. 15b). The man who brought the grievance has focused his eyes close-up on possessions so that he sees nothing else. Jesus calls him to pull back so that the whole of life comes into view, an exercise that puts possessions in perspective. Possessions are still in the picture, but look smaller when seen against the backdrop of the rest of life. Jesus thus turns the discussion from this man’s inheritance to his real need—defense against greed and opportunity to become “rich toward God” (v. 21).

These are points that Jesus makes in various ways throughout this Gospel:

• “It is written, ‘Man shall not live by bread alone'” (4:4).

• “For what does it profit a man if he gains the whole world, and loses or forfeits his own self?” (9:25).

• “Therefore I tell you, don’t be anxious for your life, what you will eat, nor yet for your body, what you will wear. Life is more than food, and the body is more than clothing”(12:22-23).

• See the parable of the rich man and Lazarus (16:19-31).

• “How hard it is for those who have riches to enter into the Kingdom of God!” (18:24).

LUKE 12:16-19. I WILL BUILD BIGGER BARNS

16He spoke a parable to them, saying, “The ground of a certain rich man brought forth abundantly. 17He reasoned within himself, saying, ‘What will I do, because I don’t have room to store my crops?’ 18He said, ‘This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 19I will tell my soul (Greek: psuche), ‘Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry.'”

“The ground of a certain rich man brought forth abundantly” (v. 16). The man was rich prior to this harvest, and the harvest simply increases his wealth. Jesus portrays a windfall harvest—a harvest far in excess of the rich man’s investment in planting and tilling—a harvest that is truly a gift of God. As we shall see, the abundant harvest raises the question of stewardship. What responsibility do we incur when we acquire more than we need.

“He reasoned within himself” (v. 17a). The man talks with nobody but himself. He is so inwardly focused that he requires no counsel. He certainly has not asked God for guidance.

“What will I do, because I don’t have room to store my crops?” (v. 17b). Most of us would be glad to be in this position—having more money than we know what to do with. This man certainly seems glad. However, money is all that he has. He mentions nothing of family or friends. He has no sense of community. He has no inclination to help the poor or to donate to worthwhile charities. He is rich in money and poor in everything else.

“I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods” (v. 18). The abundance of the harvest exceeds the rich man’s expectations, requiring quick decisions regarding storage or disposal. Jesus does not suggest that the man has come by the great harvest dishonestly. There is no suggestion that the man misused his hired hands or harvested grain from his neighbor’s fields.

The first hint of a problem lies in the man’s use of the first-person pronoun. Go through the parable and circle the words “I” and “my” to get a sense of the man’s self-absorption. In his short conversation with himself, he uses the word “I” six times and the word “my” five times. He gives no thought to a bonus for his hired hands or a service project for his community. He offers no word of thanksgiving to God for this tremendous harvest. Everything is “I” and “my.”

“Soul, (psuche) you have many goods laid up for many years. Take your ease, eat, drink, be merry” (v. 19). We find similar language in Ecclesiastes 2:24; 3:13; 5:18; 8:15. Jesus presents the man’s self-absorption with crystal clarity. He has more than enough to meet his needs—more even than he needs to live in luxury. His future could not be more secure. Now all he has to do is to enjoy his wealth, and that is his plan. However, as we will see, his plan will soon go awry.

LUKE 12:20-21. YOU FOOLISH ONE!

20“But God said to him, ‘You foolish one, tonight your soul (Greek: psuchen) is required of you. The things which you have prepared—whose will they be?’ 21So is he who lays up treasure for himself, and is not rich toward God.”

“You foolish one, tonight your soul (psuchen) is required of you” (v. 20a). Earlier, Jesus warned, “But woe to you who are rich! For you have received your consolation” (6:24). That is this man’s problem—he has received his consolation, which will not carry over into eternity.

“My soul” (psuche) (v. 19)—“your soul” (psuchen) (v. 20). Some translations obscure the wordplay in these verses by translating psuchen “life.” The man said, “Soul (psuche), you have many goods laid up for many years,” but God says, “You foolish one, tonight your soul (psuchen) is required of you”.

There is another interesting contrast between “many years” (v. 19) and “tonight” (v. 20). The man is a fool because he has failed to take into account his own mortality, which will claim him this very night.

“The things which you have prepared—whose will they be?” (v. 20b). People who love possessions guard them jealously—maintain tight controls—erect barriers to prevent other people from gaining access. The thought of someone squandering their wealth would be painful indeed. However, when rich people die, their plans begin to fail. Wills and philanthropic foundations provide only the barest protection. Fortunes are often spent in ways that the founder never envisioned and would never have approved. And eventually, moth and rust corrupt even the most prized possessions.

“So is he who lays up treasure for himself, and is not rich toward God” (v. 21). We should not assume that this verse applies only to Microsoft Millionaires. We need not be wealthy to be in jeopardy. The jeopardy applies to any person who “lays up treasure for himself” and who “is not rich toward God.”

The problem is not the man’s wealth but his selfish hoarding. Some wealthy people are tempted to hoard money, stocks, or bonds, and others to squander money recklessly. However, poverty does not render one immune from selfishness. Some poor people share unselfishly with people in need, but others hoard a piece of bread. The problem is not wealth but selfishness. It is entirely possible that one person might drive a Porsche and be generous toward others while another person might drive a Ford and selfishly hoard a pan of brownies.

“rich toward God” (v. 21b). What does it look like to be “rich toward God”? First, it must surely mean being thankful to God for our blessings. Second, it must mean stewardship that returns God’s portion to God. Thirdly, it must mean generosity toward the neighbor whom Jesus has charged to love (10:27)—and to our enemy, whom Jesus has also charged us to love (6:27).

SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.

BIBLIOGRAPHY:

Bailey, Kenneth E., Poet & Peasant and Through Peasant Eyes: A Literary-Cultural Approach to the Parables in Luke (Grand Rapids: William B. Eerdmans Publishing Co., 1976)

Barclay, William, The Daily Study Bible, The Gospel of Luke (Edinburgh: Saint Andrew Press, 1953)

Bauckham, Richard, in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday’s Text. The Third Readings: The Gospels (Grand Rapids: William B. Eerdmans Publishing Co., 2001)

Bock, Darrell L., The IVP New Testament Commentary Series: Luke, Vol. 3 (Downers Grove, Illinois, Intervarsity Press, 1994)

Cousar, Charles B.; Gaventa, Beverly R.; McCann, J. Clinton; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV—Year C (Louisville: Westminster John Knox Press, 1994)

Craddock, Fred B., Interpretation: Luke (Louisville: John Knox Press,(1990)

Craddock, Fred B.; Hayes, John H.; Holliday, Carl R.; and Tucker, Gene M., Preaching Through the Christian Year, C (Valley Forge: Trinity Press, 1994)

Culpepper, R. Alan, The New Interpreter’s Bible, Volume IX. (Nashville: Abingdon , 1995)

Evans, Craig A., New International Biblical Commentary: Luke (Peabody, MA, Hendrickson Publishers, Inc., 1990)

Gilmour, S. MacLean & Knox, John, The Interpreter’s Bible, Volume 8. (Nashville: Abingdon , 1952)

Green, Joel B., The New International Commentary on the New Testament: The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1997)

Horn, James G., Lectionary Bible Studies, “The Year of Luke,” Pentecost 1, Study Book, (Augsburg-Fortress, 1976)

Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke (Collegeville: Liturgical Press, 1991)

Juel, Donald H. and Buttrick, David, Proclamation 2: Pentecost 2, Series C

Nickle, Keith F., Preaching the Gospel of Luke (Louisville: Westminster John Knox, 2000)

Nolland, John, Word : Luke 9:21—18:34, Vol. 35B (Dallas: Word Books, 1993)

Ringe, Sharon H., Westminster Bible Companion, Luke (Louisville: Westminster John Knox Press)

Stein, Robert H., The New American Commentary: Luke (Nashville: Broadman Press, 1992)

Sweet, Leonard, “Treasure Hunters,” Homiletics, August 6, 1995

Tannehill, Robert C., Abingdon New Testament Commentaries: Luke (Nashville: Abingdon, 1996)

Copyright 2004, 2010, 2012, Richard Niell Donovan

Sours: https://sermonwriter.com/biblical-commentary-old/luke-1213-21/
Storying Luke 12:13-21

Luke 12:13-21

King James Version

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

14 And he said unto him, Man, who made me a judge or a divider over you?

15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?

21 So is he that layeth up treasure for himself, and is not rich toward God.

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Commentary on Luke 12:13-21

Many who hear this parable, especially in a North American context, may wonder: Why is the rich farmer called a fool?

One could easily argue that the rich man is a wise and responsible person. He has a thriving farming business. His land has produced so abundantly that he does not have enough storage space in his barns. So he plans to pull down his barns and build bigger ones to store all his grain and goods. Then he will have ample savings set aside for the future and will be all set to enjoy his golden years.

Isn’t this what we are encouraged to strive for? Isn’t it wise and responsible to save for the future? The rich farmer would probably be a good financial advisor. He seems to have things figured out. He has worked hard and saved wisely. Now he can sit back, relax, and enjoy the fruits of his labor, right?

Not exactly. There is one very important thing the rich man has not planned for — his reckoning with God. But God said to him, “You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?” (Luke 12:20)

Saving for the Future
The rich farmer is a fool not because he is wealthy or because he saves for the future, but because he appears to live only for himself, and because he believes that he can secure his life with his abundant possessions.

When the rich man talks in this parable, he talks only to himself, and the only person he refers to is himself: “What should I do, for I have no place to store my crops?” “I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, ‘Soul, you have ample goods laid up for many years; relax, eat, drink, be merry’” (12:17-19).

The rich man’s land has produced abundantly, yet he expresses no sense of gratitude to God or to the workers who have helped him plant and harvest this bumper crop. He has more grain and goods in storage than he could ever hope to use, yet seems to have no thought of sharing it with others, and no thought of what God might require of him. He is blind to the fact that his life is not his own to secure, that his life belongs to God, and that God can demand it back at any time.

The rich man learns the hard way what the writer of Ecclesiastes realized — quite simply, that you can’t take it with you. All that we work so hard for in life will end up in someone else’s hands, and as Ecclesiastes puts it, “Who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity” (2:19).

Future Security
Vanity. Emptiness. A preacher would do well to name this feeling that washes over all of us who are enticed by materialism. Our reality is that no matter how much we have, we are always aware of things we don’t have. We are bombarded by marketing wizards whose job it is to convince us of all the products we need to complete our lives. And so we never quite feel that we have enough.

Like the rich farmer, we are tempted to think that having large amounts of money and possessions stored up will make us secure. Sooner or later, however, we learn that no amount of wealth or property can secure our lives. No amount of wealth can protect us from a genetically inherited disease, for instance, or from a tragic accident. No amount of wealth can keep our relationships healthy and our families from falling apart. In fact, wealth and property can easily drive a wedge between family members, as in the case of the brothers fighting over their inheritance at the beginning of this text.

Most importantly, no amount of wealth can secure our lives with God. In fact, Jesus repeatedly warns that wealth can get in the way of our relationship with God. “Take care!” he says. “Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions” (12:15).

It is not that God doesn’t want us to save for retirement or future needs. It is not that God doesn’t want us to “eat, drink, and be merry” and enjoy what God has given us. We know from the Gospels that Jesus spent time eating and drinking with people and enjoying life. But he was also clear about where his true security lay.

It is all about priorities. It is about who is truly God in our lives. It is about how we invest our lives and the gifts that God has given us. It is about how our lives are fundamentally aligned: toward ourselves and our passing desires, or toward God and our neighbor, toward God’s mission to bless and redeem the world.

A seasoned pastor once said, “I have heard many different regrets expressed by people nearing the end of life, but there is one regret I have never heard expressed. I have never heard anyone say, ‘I wish I hadn’t given so much away. I wish I had kept more for myself.’” Death has a way of clarifying what really matters.

Our lives and possessions are not our own. They belong to God. We are merely stewards of them for the time God has given us on this earth. We rebel against this truth because we want to be in charge of our lives and our stuff.

Yet this truth is actually good news. Because all that we are and all that we have belongs to God, our future is secure beyond all measure. So Jesus tells us, “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom” (12:32).

Sours: https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-18-3/commentary-on-luke-1213-21-3


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