Lucas 12:20,21

DISCOURSE: 1527
THE RICH FOOL

Lucas 12:20. 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? So is he that layeth up treasure for himself, and is not rich toward God.

HEAR we the voice of a gloomy enthusiast, a deluded bigot, or an imperious tyrant? Are these reproachful menaces the wild effusions of intemperate zeal? No: the text presents to us the just expressions of Jehovah’s indignation. Covetousness, in whomsoever found, cannot fail of provoking his utter abhorrence. A young man had applied to Jesus to procure him an equitable share of his paternal inheritance; our Lord declined any interference, as foreign from the purposes of his mission; and, knowing the disposition which had assumed the garb of equity, reproved it [Note: ver. 13–15.]. The parable before us was spoken to enforce that reproof; and the address of God to the character there delineated, strongly intimated the danger to which the youth himself was exposed. There are, alas! too many still who are actuated by similar principles [Note: Ezequiel 33:31.]. For their conviction we shall inquire,

I. What were the grounds of God’s indignation against the Rich Man?

No evil could attach to the Rich Man on account of the fruitfulness of his ground: nor was he altogether to be blamed for devising prudent means of securing his property. He should indeed have remembered, that there were objects enough around him whose want should be supplied from his superfluities [Note: It was wrong therefore to think of treasuring up “all his fruits:” perhaps too there was too much anxiety implied in, “What shall I do?”]: but his offence principally consisted in two things—

1. An idolatrous regard to the world—

[He imagined that the world was capable of rendering him happy, and that the enjoyment of it would be permanent for many years [Note: ver. 19.]. But what could be more absurd than such expectations as these? Can affluence secure freedom from pain either of body or of mind? Can it ward off personal afflictions, or compose domestic troubles? Is there more real happiness in palaces than in the humble cottage? Does not the experience of Solomon attest the reverse of this [Note: Eclesiastes 2:11.]? and has not our Lord himself affirmed the same [Note: ver. 15.]? But, if wealth were capable of making us happy, can we secure the continuance of it a single day? Are not all exposed to such calamities as reduced Job to poverty [Note: Jó 1:13.]? Is not the instability of riches declared in the strongest terms [Note: Provérbios 23:5.]? or, if they were more stable, can we prolong our own lives? Has not the voice of Inspiration warned us against any such vain idea [Note: Tiago 4:13.]? And did not the event manifest the folly of the Rich Man’s expectations [Note: “This night,” &c.]? Well then might God address him by that humiliating appellation [Note: “Thou fool.”]; well might he deride his fruitless anxieties, and delusive hopes [Note: “Whose shall those things be,” &c.]; and justly did he cut him off as a warning to others,]

2. An utter disregard of God—

[Amidst his prospects of carnal happiness he had no thoughts of God. He addressed his soul as though it had no existence beyond the body, nor any capacity superior to the beasts. Had he regarded God, how different would his speech have been! ‘Soul, thou hast hitherto been too solicitous about the body; but now the body, through the bounty of Providence, is amply provided for. From henceforth therefore banish all anxiety about carnal things, and occupy thyself about thy spiritual and eternal interests. Thou shalt now be the one object of my care and attention; and the body shall be altogether devoted to thy service. God hath provided for thee a far richer portion than this world can give. Now therefore set thyself to serve him with all thy faculties and powers: bless him that he has not “required thee of me” unprepared; and the more time thou hast lost, exert thyself the more to redeem the moments that may still be allotted thee.’ Such an address would have been a just requital of the divine goodness; nor would it ever have brought upon him the judgments experienced. But such reflections were far enough from his mind. The bounties of Providence served but to confirm his sensual habits: and the donor was eclipsed by the very gifts which he bestowed. Surely then the Divine displeasure was not more than adequate to his demerits?]

The improvement which our Lord made of this parable leads us to inquire,

II.

Whether there be not amongst ourselves also similar objects of his displeasure?

A man anxious about the world and regardless of his soul is a very common character in every place—
[To make provision for ourselves and families is by no means sinful [Note: 1 Timóteo 5:8.]: such prudent care will very well consist with fervent piety [Note: Romanos 12:11.]: but our concern about earthly things should not preclude an attention to the soul. Our first duty is to “lay up treasure in heaven.” By embracing Christ and his promises, we may be “rich in faith;” and by exerting ourselves in his service, we may be “rich in good works.” Thus, however poor with respect to this world, we may be “rich towards God.” But how few amongst us make this their chief employment! How languid is our desire after “Christ’s unsearchable riches,” when compared with our anxiety about the unrighteous mammon! How cheerful, constant, and indefatigable is our labour for the body, while that for the soul is at best feeble, occasional, and reluctant!]

Every such person resembles the Rich Fool in the parable,

1. In his folly—

[He shews that he disregards his soul in comparison of his body, and that the concerns of time appear to him more important than those of eternity. What can exceed the folly of living in such a state? How will such an one, if not stupified by sin, condemn himself in a dying hour! How will he stand amazed when he shall appear at the tribunal of God [Note: Wisd. 5:4.]!]

2. In his punishment—

[Every worldling indeed is not cut off without a previous warning: but, whenever he is taken away, he is summoned before God in wrath: he is torn from the idols which he had cherished in his bosom: not the smallest portion of his former comforts is left him: he is called by an incensed master to give an account of his stewardship, and for his folly is consigned over to everlasting burnings.]

We cannot conclude without remarking, how widely different God’s sentiments are from those of men—

[Men account us wise in proportion as we prosecute our temporal interests [Note: Salmos 49:18.], and consider a diligent attention to our eternal welfare as a mark of weakness and folly. But God forms a very different estimate of human actions: the amassing of wealth is in his eyes like the “loading of oneself with thick clay [Note: Habacuque 2:6.]:” but the laying up treasure in heaven is the very beginning of wisdom [Note: Salmos 111:10.]. Let us then study to be like-minded with God; and let us be content to be despised by man, if we may but receive a plaudit from our Judge. Let us not however carry our disregard of the world to a criminal excess. While we are in the world we should diligently perform the duties of our station [Note: 1 Coríntios 7:24.]: but our first and greatest care should be to obtain an eternal inheritance. So, whenever our soul shall be required, we shall give it up with joy, and possess our portion when the vanities of time shall be no more.]