Luke 12:16-21

Ver 16. And he spoke a parable to them, saying, The ground of a certain rich man brought forth plentifully: 17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19. And I will say to my soul, Soul, you have much goods laid up for many years; take your ease, eat, drink, and be merry. 20. But God said to him, You fool, this night your soul shall be required of you: then whose shall those things be, which you have provided? 21. So is he that lays up treasure for himself, and is not rich toward God.

THEOPHYL. Having said that the life of man is not extended by abundance of wealth, he adds a parable to induce belief in this, as it follows, And he spoke a parable to them, saying, The ground of a certain rich man brought forth plentifully.

BASIL; Not indeed about to reap any good from his plenty of fruits, but that the mercy of God might the more appear, which extends its goodness even to the bad; sending down His rain upon the just and the unjust. But what are the things wherewith this man repays his Benefactor? He remembered not his fellow-creatures, nor deemed that he ought to give of his superfluities to the needy. His barns indeed bursting from the abundance of his stores, yet was his greedy mind by no means satisfied. He was unwilling to put up with his old ones because of his covetousness, and not able to undertake new ones because of the number, for his counsels were imperfect, and his care barren. Hence it follows, And he thought. His complaint is like that of the poor. Does not the man oppressed with want say, What shall I do, whence can I get food, whence clothing? Such things also the rich man utters. For his mind is distressed on account of his fruits pouring out from his storehouse, lest perchance when they have come forth they should profit the poor; like the glutton who had rather burst from eating, than give any thing of what remains to the starving.

GREG. O adversity, the child of plenty. For saying, What shall I do, he surely betokens, that, oppressed by the success of his wishes, he labors as it were under a load of goods.

BASIL; It was easy for him to say, I will open my barn, I will call together the needy, but he has no thought of want, only of amassing; for it follows, And he said, This will I do, I will pull down my barns. You do well, for the storehouses of iniquity are worthy of destruction. Bull down your barns, from which no one receives comfort. He adds, I will build greater. But if you shall complete these, wilt you again destroy them? What more foolish than laboring on for ever. Your barns, if you will, are the home of the poor. But you will say, Whom do I wrong by keeping what is my own? For it follows also, And there will I bestow all my fruits and my goods. Tell me what is yours, from whence did you get it and bring it into life? As he who anticipates the public games, injures those who are coming by appropriating to himself what is appointed for the common use, so likewise the rich who regard as their own the common things which they have forestalled. For if every one receiving what is sufficient for his own necessity would leave what remains to the needy, there would be no rich or poor.

CYRIL; Observe also in another respect the folly of his words, when he says, I will gather all my fruits, as if he thought that he had not obtained them from God, but that they were the fruits of his own labors.

BASIL; But if you confess that those things have come to you from God, is God then unjust in distributing to us unequally. Why do you abound while another begs? unless that you should gain the rewards of a good stewardship, and be honored with the meed of patience. Are not you then a robber, for counting as your own what you have received to distribute? It is the bread of the famished which you receive, the garment of the naked which you hoard in your chest, the shoe of the barefooted which rots in your possession, the money of the penniless which you have buried in the earth. Wherefore then do you injure so many to whom you might be a benefactor.

CHRYS. But in this he errs, that he thinks those things good which are indifferent. For there are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when a man chooses he becomes good. But opposed to these are the evil, which when a man chooses he becomes bad; and there are the neutral, as riches, which at one time indeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And in like manner poverty at one time leads to blasphemy, at another to wisdom, according to the disposition of the user.

CYRIL; The rich man then builds barns which last not, but decay, and what is still more foolish, reckons for himself upon a long life; for it follows, And I will say to my Soul, you have much goods laid up for many years. But, O rich man, you have indeed fruits in your barns, but as for many years whence can you obtain them?

ATHAN. Now if any one lives so as to die daily, seeing that our life is naturally uncertain, he will not sin, for the greater fear destroys very much pleasure, but the rich man on the contrary, promising to himself length of life, seeks after pleasures, for he says Rest, that is, from toil, eat, drink, and be merry, that is, with great luxury.

BASIL; You are so careless with respect to the goods of the soul, that you ascribe the meats of the body to the soul. If indeed it has virtue, if it is fruitful in good works, if it clings to God, it possesses many goods, and rejoices with a worthy joy. But because you art altogether carnal and subject to the passions, you speak from your belly, not from your soul.

CHRYS. Now it behoves us not to indulge in delights which fattening the body make lean the soul, and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our governing part which is the soul becomes the slave, but the subject part, namely the body, rules. But the body is in need not of luxuries but of food, that it may be nourished, not that it may be racked and melt away. For not to the soul alone are pleasures hurtful, but to the body itself, because from being a strong body it becomes weak, from being healthy diseased, from being active slothful, from being beautiful unshapely, and from youthful old.

BASIL; But he was permitted to deliberate in every thing, and to manifest his purpose, that be might receive a sentence such as his inclinations deserved. But while he speaks in secret, his words are weighed in heaven, from whence the answers come to him. For it follows, But God said to him, you fool, this night your soul shall they require of you. Hear the name of folly, which most properly belongs to you which not man has imposed, but God Himself.

GREG. The same night he was taken away, who had expected many years, that he indeed who had in gathering stores for himself looked a long time forward, should not see even tile next day.

CHRYS.; They shall require of you, for perhaps certain dread powers were sent to require it, since if when going from city to city we want a guide, much more will the soul when released from the body, and passing to a future life, need direction. On this account many times the soul rises and sinks into the deep again, when it ought to depart from the body. For the consciousness of our sins is ever pricking us, but most of all when we are going to be dragged before the awful tribunal. For when the whole accumulation of crimes is brought up again, and placed before the eyes, it astounds the mind. And as prisoners are always indeed sorrowful, but particularly at the time when they are going to be brought before the judge; so also the soul at this time is greatly tormented by sin and afflicted, but much more after it has been removed.

GREG; But in the night the soul was taken away which had gone forth in the darkness of its heart, being unwilling to have the light of consideration, so as to foresee what it might suffer. But He adds, Then whose shall those things be which you have provided

CHRYS. For here shall you leave those things, and not only reap no advantage from them, but carry a load of sins upon your own shoulders. And these things which you have laid up will for the most part come into the hands of enemies, but of thee shall an account of them be required. It follows, So is he that lays up treasure for himself, and is not rich toward God.

BEDE; For such a one is a fool, and will be taken off in the night. He then who wishes to be rich toward God, will not lay up treasures for himself, but distribute his possessions to the poor.

AMBROSE; For in vain he amasses wealth who knows not how to use it. Neither are these things ours which we cannot take away with us. Virtue alone is the companion of the dead, mercy alone follows us, which gains for the dead an everlasting habitation.