Luke 12:17 - Printer Friendly

ESV: and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’

NIV: He thought to himself, ‘What shall I do? I have no place to store my crops.’

NASB: And he began thinking to himself, saying, ‘What shall I do, since I have no place to store my crops?’

CSB: He thought to himself, ‘What should I do, since I don’t have anywhere to store my crops?

NLT: He said to himself, ‘What should I do? I don’t have room for all my crops.’

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

NKJV: And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’

Jesus is telling a crowd a parable about a man who valued his earthly riches more than his heavenly Father. He was already wealthy when his field produced a bumper crop. He now needs to decide what to do with it (Luke 12:15–16). The barns he owns are already full. Instead of giving this new harvest to the poor or in some other way using it for the benefit of God's kingdom, he decides to stockpile all he has and retire (Luke 12:18–19).

Jesus lists several things wrong with this plan of action. The farmer is focused on his possessions in this world, not the kingdom the Father promises to those who worship Him. He doesn't realize God has blessed him so he can bless others (Hebrews 13:16; 1 John 3:17). And he doesn't understand that the job of a faithful God-follower is not about accumulating wealth and retiring early. It's a life of servitude in God's kingdom, responsibility with God's possessions, and godly leadership over those in his care (Luke 12:32–48).

The man's sin is not in being wealthy. Nor is it because he has stored his grain (Proverbs 6:6–8). But Jesus defines the rich man's attitude as "covetous" (Luke 12:15). The term in this context is more like "avarice." He wants more than he is due. His greed is insatiable. Paul equates such desire with idolatry (Colossians 3:5). This man has put his hope in his treasure but has ignored his relationship with God (Luke 12:21; 1 Timothy 6:17).

He doesn't know that he will soon die. His harvest will mean nothing to him. He did not value his eternal life, and he will reap the consequences of that negligence (Luke 12:20–21). This is not to be the way of Jesus' disciples (Luke 12:31).

Luke 12:13–21 records Jesus taking advantage of an interruption to explain a proper perspective of wealth. Jesus has been warning the disciples that faithfulness to Him may require their deaths. A man in the crowd, possibly shouting in the middle of that teaching, demands Jesus settle a family conflict over an inheritance. Jesus declines that request but warns the crowd against temporary, earthly treasures if they distract from their relationship with God. He will return to this theme, telling the crowd to reconcile with people and God or risk earthly and eternal ruin (Luke 12:54—13:9). This parable is unique to Luke's Gospel.

Jesus teaches the disciples about proper priorities. This includes recognizing that God knows all things, even secrets. Believers should honor God more than they fear death, or than they worry about things like food and clothes. Christians are to remain ready for Christ's return, even as faith separates those who believe from those who do not. These ideas revolve around the central theme of verse 34: that a person's heart reflects what they value most.

Luke 12:1—13:9 compares the world with the kingdom of God. Jesus has condemned the hypocrisy of the Pharisees (Luke 11:14–54). He now instructs His disciples to reject the fame and security that Pharisees crave, and hold lightly to their lives, wealth, security, and even family. He then warns the crowd to be wise about their relationships with other people and with God. The next two units each include a miracle and teaching on God's kingdom and salvation (Luke 13:10—15:32). Then the final section in the "travelogue" repeats that three-unit pattern (Luke 16:1—19:27) before Jesus arrives in Jerusalem.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.