Luk 12:13-21 | RWP | e4.org | Bid my brother ( ειπε τω αδελφω μου ). This volunteer from the crowd draws attention to the multitude (verses ). He does not ask for arbitration and there is no evidence that his brother was willing for that. He wants a decision by Jesus against his brother. The law ( ) was two-thirds to the elder, one-third to the younger.

‏ Luke 12:13-21

Bid my brother ( ειπε τω αδελφω μου ). This volunteer from the crowd draws attention to the multitude (verses 13-21). He does not ask for arbitration and there is no evidence that his brother was willing for that. He wants a decision by Jesus against his brother. The law (De 21:17) was two-thirds to the elder, one-third to the younger.

A judge or a divider ( κριτην η μεριστην ). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of Ex 2:14. Jesus is rendering unto Caesar the things of Caesar (Lu 20:25) and shows that his kingdom is not of this world (Joh 18:36). The word for divider or arbiter ( μεριστης ) is a late word from μεριζομα (verse 13) and occurs here only in the N.T.

From all covetousness ( απο πασης πλεονεξιας ). Ablative case. From every kind of greedy desire for more ( πλεον, more, εξια, from εχω, to have) an old word which we have robbed of its sinful aspects and refined to mean business thrift.

In the abundance of the things which he possesseth ( εν τω περισσευειν τιν εκ των υπαρχοντων αυτω ). A rather awkward Lukan idiom: "In the abounding (articular infinitive) to one out of the things belonging (articular participle) to him."

A parable unto them ( παραβολην προς αυτους ). The multitude of verses 13, 15. A short and pungent parable suggested by the covetousness of the man of verse 13.

Brought forth plentifully ( ευφορησεν ). Late word from ευφορος (bearing well), in medical writers and Josephus, here only in the N.T.

Reasoned within himself ( διελογιζετο εν αυτω ). Imperfect middle, picturing his continued cogitations over his perplexity.

Where to bestow ( που συναξω ). Future indicative deliberative, where I shall gather together.

My fruits ( τους καρπους μου ). So it is with the rich fool: my fruits, my barns, my corn, my goods, just like Nabal whose very name means fool (1Sa 25:11), whether a direct reference to him or not.

I will pull down ( καθελω ). Future active of καθαιρεω, an old verb, the usual future being καθαιρησω. This second form from the second aorist καθειλον (from obsolete ελω ) like αφελε in Re 22:19.

My barns ( μου τας αποθηκας ). From αποτιθημ, to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Mt 3:12; 6:26; 13:30; Lu 3:17; 12:18, 24).

All my corn ( παντα τον σιτον ). Better grain (wheat, barley), not maize or Indian corn.

My goods ( τα αγαθα μου ). Like the English, my good things. So the English speak of goods (freight) train.

Laid up for many years ( κειμενα εις ετη πολλα ). Not in D and some other Latin MSS. The man's apostrophe to his "soul" ( ψυχη ) is thoroughly Epicurean, for his soul feeds on his goods. The asyndeton here (take thine ease, eat, drink, be merry) shows his eagerness. Note difference in tenses ( αναπαυου, keep on resting, φαγε, eat at once, πιε, drink thy fill, ευφραινου, keep on being merry), first and last presents, the other two aorists.

Thou foolish one ( αφρων ). Fool, for lack of sense ( α privative and φρην, sense) as in 11:40; 2Co 11:19. Old word, used by Socrates in Xenophon. Nominative form as vocative.

Is thy soul required of thee ( την ψυχην σου αιτουσιν απο σου ). Plural active present, not passive: "They are demanding thy soul from thee." The impersonal plural (aitousin) is common enough (Lu 6:38; 12:11; 16:9; 23:31). The rabbis used "they" to avoid saying "God."

Not rich toward God ( μη εις θεον πλουτων ). The only wealth that matters and that lasts. Cf. 16:9; Mt 6:19f. Some MSS. do not have this verse. Westcott and Hort bracket it.