Luke 12:16

OLBGrk;

Ver. 16-21. The evangelist lets us know, that these verses contain not a narrative of a matter of fact, but only a representation of something that is too ordinary, by a fictitious story. The scope of it is to justify what our Saviour had said in the verse immediately preceding, that a man's life lieth not in the abundance of what he possesseth; for he who hath the greatest possessions may die as soon as he who hath not where to lay down his head, and may be taken away at a time when he is enjoying the fullest satisfactions that he can promise himself, or the creature can afford him. Therefore he acts not like a wise and rational man, that takes care to lay up for himself treasure on earth, and in the mean time neglects the riches of grace. The sense of the parable is to be learned from the epi parabolh, which we have Luke 12:21, So is he that layeth up treasure for himself; so foolish and unwise is he, &c. But from this parable we may make general observations:

1. That God maketh his sun to shine and his rain to fall on the just and on the unjust. Men may have laid up much earthly treasure, who are yet very poor towards God.

2. That the increase of riches increaseth care. The rich man saith, What shall I do? The difference between the beggar and the rich man is but this: both are saying, "What shall I do?" The beggar saith, "What shall I do to get money?" The other saith, "What shall I do with it now I have it?"

3. Worldly men's fruits are their goods, Luke 12:3; they are so in their estimation, and they are so as they are the whole portion that such should have from God.

4. Great estates and enjoyments of this life have a very enticing quality in them. a) They make us loath to die, and willing to think we shall live many years. b) They entice us to a spiritual sloth and security, and to sing a requiem to our souls. c) They entice us to sinful mirth and luxury; Eat, drink, and be merry.

5. He that hath most may have his soul taken from him in a night.

6. A man is no longer owner of the goods of this life, than he can keep an earthly possession of them.

7. When he dies, he knoweth not whose those things shall be; not whether his son or strangers shall inherit them; nor, if his son doth happen to meet with the countenance of the law, doth he know whether that son shall be a wise man or a fool.

8. Hence it appears to be the most egregious folly imaginable, for men to spend their time and strength in getting and laying up treasure upon earth, in the mean time neglecting, or not duly endeavouring, to be rich towards God; both: a) In that grace by which the soul is justified and accepted; and also, b) In that grace in the exercise of which alone he may glorify God. This latter is that which the apostle calls, a being rich in good works, ready to distribute, willing to communicate, & c., 1 Timothy 6:18; where he mentions only one species of good works. For whereas wisdom lies in the choice of the best end, and then of the best means to obtain it, and the best circumstances in the use of those means, the worldly man failing in the first, not choosing the best end, must needs be a spiritual fool. And indeed, of all folly that is the greatest which is seen in the choice of a worse and more ignoble end, before that which is of more advantage, more noble, and excellent; as certainly the acquiring of an eternal happiness and felicity is before an acquiring a mere transitory and uncertain felicity and satisfaction.