The Church Fathers on this verse

Luke 12:18Meaning & Commentary from the Church Fathers

And he said: This will I do: I will pull down my barns and will build greater: and into them will I gather all things that are grown to me and my goods.

Douay-Rheims

και ειπεν τουτο ποιησω καθελω μου τας αποθηκας και μειζονας οικοδομησω και συναξω εκει παντα τα γενηματα μου και τα αγαθα μου

Greek (Byzantine text)

The Church Fathers on this verse

13 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

There is no thought more tragic than this. Indeed, he destroyed his storehouses; for true security lies not in barriers, but in the hearts of the needy. Yet he neglected these and focused instead on fortifying the walls.

Theophylact of Bulgaria

11th centuryChurch Father

If the coming summer yields an even more abundant harvest, will you once again dismantle and reconstruct? What is the necessity of such actions? The wombs of those in need serve as your storehouses. They possess an immense capacity, are resilient and everlasting, for they are celestial and sacred; indeed, he who nourishes the less fortunate nurtures the Lord Himself. This illustrates the folly of the affluent. “My bread and all my possessions.” He fails to see them as a divine blessing; otherwise, he would manage them as a steward of God’s bounty. Rather, he considers them solely the result of his own efforts. Thus, claiming them for himself, he declares, “My bread and my possessions.” He asserts, “I have no partner, nor will I share with anyone. All this good is not God's; it is mine, and therefore I alone will partake in its enjoyment, excluding God from any communion in it.” This perspective is undeniably irrational.

Cyrill of Alexandria

5th centuryChurch Father

He then decided to construct larger warehouses, aiming to secure enough wealth for an overpopulated city, solely for his own benefit. He fails to contemplate the future; he does not direct his gaze towards God; he neglects to seek the spiritual treasures that surpass the heavens. Lacking compassion for the marginalized, he desires no recognition or appreciation; he remains indifferent to the plight of others, showing no empathy for their suffering, which does not move him nor stir his compassion.

Basil the Great

4th centuryChurch Father

(Psalm 61:11); yet you restrain what is abundant and impede its pathways. When it is confined and obstructed, what impact does it have on you? It breaks down the barriers. Thus, being forcibly contained yet continually approaching, it devastates the storage of the affluent, reducing his riches to mere earth, akin to an invading adversary. Will he then construct larger storehouses? It is uncertain whether he may leave them to his heir in disrepair; he would rather depart, taken away by death, than see them established in accordance with his greedy ambitions. However, his demise aligns with his wicked intentions; so I urge you to listen and, by unlocking all your treasure troves, allow wealth to flow freely.

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Like a grand river that nurtures a fertile region through countless tributaries, let resources pour abundantly into the homes of the destitute. When drawn from wells, water improves; yet if left unattended, it becomes foul: stagnation of wealth serves no purpose, whereas its movement and transfer from hand to hand yield great benefit and bear fruit. How much honor from the noble! Do not look down upon them. What a reward from the righteous Judge! Doubt it not. What should he who is soon to depart do? I shall dismantle my storehouses and construct larger ones. You are on the right path, I would say to him; the treasures gained through unrighteous means deserve destruction. Tear down with your own hands what you have erected; demolish the granaries that have never provided true comfort to anyone. Annihilate every structure safeguarded by greed; remove the roofs, dismantle the walls, expose the grain laden with decay to the light, liberate the wealth tied up in bondage, and disclose all the dark corners of materialism. I will dismantle my barns and raise larger ones. And if you fill those too, what follows? Will you again tear down and rebuild? What could be more foolish than this—laboring ceaselessly to construct carefully only to ruin diligently? If you choose, you possess barns, which serve as the homes for the poor. Store your treasures in heaven (Matthew 6:20). What is secured there cannot be consumed by worms, corrupted by pests, or stolen by thieves. I will give to the needy when I have filled my secondary storehouses. You have allocated yourself long years of life. Take heed so that you are not overtaken by an unforeseen end. This promise does not convey kindness, but rather deception; for you intend not to give later, but to withhold now. What then hinders your giving? Is there not a destitute person? Are not the barns overflowing? Is the reward not prepared? Is the command not explicit? Yet the hungry man fades, the one without clothes grows stiff, the debtor suffers, and still you defer your charitable actions until tomorrow! Heed the words of Solomon: do not say, I will give tomorrow: do not measure what the day may bring forth (Proverbs 3:28).

Ambrose of Milan

4th centuryChurch Father

It is preferable for individuals to pursue an eternal inheritance rather than earthly wealth. Hoarding riches is futile for one cannot be certain if they will ever benefit from them, akin to the wealthy man whose granaries overflowed with harvest, yet he constructed additional storage for an abundance he could not utilize, oblivious to for whom he was amassing these treasures. All that belongs to this present age will remain here, and whatever we accumulate for our descendants will ultimately vanish—none of it can be taken with us! Only virtue embarks on the journey with the deceased, while love follows, guiding us toward heavenly realms, establishing a pathway to them, and obtaining eternal heavenly dwellings for the departed by means of ephemeral wealth that holds no true value.

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The commandments of the Lord affirm this: ‘Make friends for yourselves with unrighteous riches, that they may ... receive you into eternal dwellings’ (Luke 16:9). This is a commendable and redemptive directive, simple to uphold; it has the potential to inspire even those with greed to trade the transient for the everlasting, and the material for the spiritual. However, good intentions are often undermined by a lack of faith, as individuals who are willing to share their blessings hesitate, fearing for their own well-being. In response, the Lord advises: Do not be anxious for your soul, what you shall eat, nor for your body, what you shall put on.

Euthymios Zigabenos

11th centuryCommentator

Taking his own misguided counsel to heart, he believed that he alone should enjoy everything, thus denying others the opportunity to benefit. He failed to recognize that his field bore fruit not merely for his gain but for the benefit of those in want. The harvest was abundant not simply for his consumption but intended for sharing with the needy. If the bounty had been meant solely for him, then only what was necessary for his sustenance would have been produced.

Barsanuphius the Great

6th centuryChurch Father

You engage in silent reflection; however, your thoughts are evaluated in the heavenly realm. As such, the responses you seek come from that higher place. What claims the affluent individual? ‘O soul, you possess numerous blessings stored up… indulge, feast, and rejoice’ without care. Such folly! If you were to have the spirit of a swine, what else would satisfy it? So animalistic are you, so oblivious to the treasures of the spirit, that you provide your soul with fleshly sustenance! What the stomach consumes, you offer to the spirit. If your soul is virtuous, brimming with good actions, and intimately connected to God, then it indeed has ‘many blessings’ and should rejoice with pure spiritual delight.

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Yet you fixate on worldly matters—your stomach has become your god (Philippians 3:19); you have succumbed to your desires. Thus, heed the name bestowed upon you not by mere mortals, but by the Lord Himself: ‘Fool! This very night your soul will be required of you; and what you have accumulated, to whom will it belong?’ Such an absurdity is more painful than eternal damnation! What does someone facing removal do? ‘I will demolish my barns, and construct larger ones.’ I would assert you’re on the right path, for the treasure amassed through wickedness deserves obliteration. With your own hands, dismantle what you have constructed; level the granaries offering no true comfort. Tear down everything that greed protects; collapse the roofs, bring sunlight to the wheat that has spoiled, liberate the wealth held captive, and expose the hidden places of greed. ‘I will destroy my barns, and I will build greater ones.’ But when they are filled, what will follow? Will you again tear down and rebuild? Yet what could be more insane than to toil endlessly, crafting with care, and bringing about your own ruin? If it pleases you, there lie barns, which are the abodes of the needy. Store ‘up for yourselves treasures in heaven’ (Matthew 6:20). What you place there cannot be consumed by worms, nor harmed by pests, nor stolen by thieves.

Ignatij (Briantchaninow)

19th centuryChurch Father

The Lord illustrated the misleading nature of the thoughts and aspirations that trap a person when he fervently pursues material wealth and relies on it, through a parable directed at two brothers after advising them to avoid theft. The story begins with a wealthy man who had a field cultivated, and he reflected within himself. The immediate impact of the plentiful harvest on the rich man was his contemplation. This tendency is almost universally seen among those who have unexpectedly acquired riches or received a substantial increase in their previous assets. The wealthy man questioned himself, saying: "What shall I do?

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What shall I do?" Blessed Theophylact of Bulgaria wisely observes that great wealth bears a resemblance to poverty, as both conditions provoke the same inquiry: "What shall I do?" The struggle of poverty arises from lacking life's necessities, while that of wealth stems from an excess of them. The rich man pondered, "What shall I do, for there is no place to store my produce, no space to hold the riches I have accumulated?" Ultimately, he devised a plan and, filled with satisfaction in his cleverness, exclaimed: "I will break down my barns and construct larger ones, and there I will store all my surplus and fine goods. And I will say to my soul: 'Soul, you have ample goods laid up for many years; take your ease, eat, drink, and be merry.'" The shortsighted rich man neglected to consider God, eternity, or the plight of his less fortunate brothers, focusing solely on himself and ultimately bringing ruin upon his own soul, as he envisioned a life of eternal bondage to his body. He forgot the divine call to charity that accompanied his blessings. He overlooked the necessity of sending a portion of his wealth ahead in almsgiving to avoid becoming a beggar in the afterlife, prohibited from paradise. What a deceitful illusion the rich man entertained! He presumed his possessions would sustain him long enough, thinking his life would endure as long or longer; this hollow and fragile notion informed his plans. What misguided beliefs underpinned the blinded rich man’s newfound wealth? He sought, as the world states, a life of comfort. But what does this comfort encompass? It signifies indulgence: living leisurely, consuming copiously, engaging in frivolities, committing immoral acts, living luxuriously, being vain, and satisfying every desire and whim. If we examine our lives closely, we will recognize that the Gospel story of the rich man acts as a reflective surface for all of us; while we may not always be consumed by the fanciful thoughts of wealth, we are all susceptible to them at various moments.

Nicephoros (Theotokis)

18th centuryCommentator

And he declared, “I will take this course: I will tear down my existing granaries and construct larger ones, where I will store all my provisions and possessions.” His doubts led to his folly. “Look,” I said, “I will dismantle my storages and erect new ones, placing all my abundance and treasures within them.” Fool, this does not resolve your uncertainties, nor does it alleviate your worries; instead, it breeds more anxieties and troubles. If, come another season, your harvest should fail, will you not find yourself once more demolishing these structures to build anew? What could be more unsettling and burdensome than the constant cycle of destruction and reconstruction? Is this the tranquility experienced by the wealthy, whose storages are overflowing yet remain unfulfilled?

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Such is the peril of greed! It fuels an insatiable longing. The covetous suffer from a condition akin to that of one afflicted by unquenchable thirst; the more one consumes, the greater the desire becomes; the more one accumulates, the stronger the yearning grows. When you dismantle your granaries to create larger ones, what follows next?

Alexander Gorsky

19th centuryCommentator

As He conversed with His disciples, a man approached Him, requesting His involvement in resolving a dispute regarding an inheritance with his siblings. The Lord never assumed the role of a secular judge, and in this instance, He did not grant the request. Instead, He highlighted how self-interest can fracture the bonds even among brothers, criticizing the foolishness of those who seek to amass wealth by any means. He shared the parable of the foolish rich man. Then, connecting this with His earlier discourse with the disciples, He illustrated to them how distractions concerning earthly matters are inappropriate for genuine followers like themselves.

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He encouraged them to pursue the treasures of heaven and the kingdom of God, urging them not to falter even if the kingdom did not manifest immediately. To reinforce this message, He provided the parable of servants waiting eagerly for their master's return, prepared to greet him during the second and third watches of the night, as well as the story of a thief, who unexpectedly breaks into a home, illustrating the suddenness of the Lord's return in judgment.

Bogolepow D.P.

19th centuryCommentator

Many individuals, witnessing the profound teaching of Jesus Christ and the significant impact His words had on the audience, believed that a command from the Lord would suffice to persuade his brother to grant him his rightful portion of the inheritance. They thought that by securing divine instruction favoring their position, they could confidently approach their brother, citing the authority of Christ’s command. However, Christ declined to act on this request, clarifying that He, as the Messiah, did not come to address the external political and civil matters of humanity. Seizing this moment, He delivered a cautionary message to His listeners, warning them against greed and the desire for wealth. To illustrate His point, He shared the parable of the foolish rich man. This parable includes a preface and a conclusion, which clarify its central message: material wealth cannot extend a person's earthly existence and is entirely useless for eternal life.

Gladkow B.I.

19th centuryCommentator

To clarify this message for His audience, He recounted a parable regarding a wealthy man who, after a bountiful harvest, intended to demolish and significantly expand his storehouses in order to stockpile all his grain and possessions. In his self-satisfaction, he planned to say to himself, “You have ample goods laid up for many years; take it easy, eat, drink, and enjoy life.” The rich man became so absorbed in collecting his plentiful harvest that he considered nothing else; he found comfort in the belief that his life was secure for years to come, allowing him to indulge in carefree festivities. While amassing the harvest in storerooms is not inherently wrong and can be seen as a divine blessing, it is equally vital to share the excess with those in need. Had the rich man embraced this principle, he would have avoided facing judgment. Yet he mistakenly believed that the harvest was solely for him, aimed at extending his idle existence; such a belief was profoundly misguided!

Lopuchin A.P.

19th centuryCommentator

Following the Feast of Tabernacles, a period of two months elapsed before another significant Jewish celebration, the Renewal of the Temple. During this interval, Christ chose to return to His homeland of Galilee, where He could find solace among the familiar landscapes and the small group of His followers, alleviating the burdens He had faced. His time there was distinguished by a series of remarkable parables and miracles.

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In these parables, one can discern a reflection of the struggles He encountered, as they predominantly highlight the detrimental preoccupation with worldly possessions that leads individuals to neglect both God and their own souls. Additionally, they provide a clear rebuke to the lifeless form of Pharisaism that had blinded the Jewish leaders, preventing them from recognizing the immense blessing they forfeited by rejecting the Messiah in Christ.

The impetus for addressing this unhealthy attachment to earthly goods arose when one of His listeners interrupted Christ's teachings, requesting assistance in resolving a dispute over inheritance with his unwilling sibling. This untimely plea starkly illustrated the man's bondage to worldly concerns. To emphasize the fleeting nature and futility of earthly riches, the Savior declined to intervene in the matter of the inheritance and recounted the tale of a rich man who, upon receiving a bountiful harvest, could think of nothing but expanding his barns to store his wealth, intending to enjoy it for many years in self-satisfaction. However, he overlooked the fact that a person's life is firmly in God's hands, and as he anchored his joy in material wealth, God's stern warning resonated with him: ‘Madman, this night your soul shall be taken from you; to whom shall that which you have prepared be given?’ The divine Teacher concluded, ‘So it is with every one who gathers treasure for himself, and does not get rich in God.’

Cross references

Passages read together with this verse.

The original text

Greek text, 21 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. καὶ
    kai
    and
    G2532 · καί
  2. εἶπεν
    eipen
    to say
    G2036 · ἔπω, ἐρῶ, εἶπον
  3. Τοῦτο
    touto
    this
    G3778 · οὗτος
  4. ποιήσω
    poiēsō
    I do
    G4160 · ποιέω
  5. καθελῶ
    kathelō
    I take down
    G2507 · καθαιρέω
  6. μου
    mou
    I
    G1473 · ἐγώ
  7. τὰς
    tas
    the
    G3588 · ὁ
  8. ἀποθήκας
    apothēkas
    a repository
    G596 · ἀποθήκη
  9. καὶ
    kai
    and
    G2532 · καί
  10. μείζονας
    meizonas
    large
    G3173 · μέγας
  11. οἰκοδομήσω
    oikodomēsō
    I build
    G3618 · οἰκοδομέω
  12. καὶ
    kai
    and
    G2532 · καί
  13. συνάξω
    synaxō
    I gather together
    G4863 · συνάγω
  14. ἐκεῖ
    ekei
    there
    G1563 · ἐκεῖ
  15. πάντα
    panta
    all
    G3956 · πᾶς
  16. τὸν
    ton
    the
    G3588 · ὁ
  17. σῖτον
    siton
    wheat
    G4621 · σῖτος
  18. καὶ
    kai
    and
    G2532 · καί
  19. τὰ
    ta
    the
    G3588 · ὁ
  20. ἀγαθά
    agatha
    good
    G18 · ἀγαθός
  21. μου
    mou
    I
    G1473 · ἐγώ