Lectionary Year C
August 5, 2001
Luke 12:13-21

Context

Step IV - Context

A. Primitive Christianity

(JFC) Early Christians had to be concerned for their inheritances, the rest of their economy was generally so unreliably poor. The term "inheritance" took on a symbolic meaning in New Testament days, see Ephesians 5:5, Colossians1:12 and 3:24, Hebrews 9:15 and I Peter 1:4. Someone notes that Luke never uses the term Rabbi referring to Jesus, but he certainly gained the reputation of one who could answer questions on topics that matter, e.g., inheritances, property and land. From Old Testament times, the land was highly valued to meet physical and spiritual needs. Many since early in the Common Era have had questions for Jesus to answer about these subjects. Mark 10;17-31 and parallels Matthew 19:16-30 and Luke 18:18-30 tell of a wealthy man asking Jesus what to do to inherit eternal life. Jesus tells him to sell all he possesses and follow him. The questioning man became sad, because he owned lots. Matthew 25:14-30 and parallel Luke 19:11-27 tell a parable of property overseen by servants of a well-to-do master. First century Christians must have had as hard a time prioritizing faith development over devotion to property and possessions as 21st century believers do.

B. Old Testament and Judaism

(JFC) The marginal notes in Nestle-Aland's NTG refers us, at verse 14, to Exodus 2:14 where a disgruntled by-stander asks Moses "Who appointed you judge over us . . ?" However, Jesus' question is rhetorical and just barely resembles what was asked Moses. Next the marginal notes refer to Psalm 49:17, where the context discusses wealth, esteem it provokes and what happens to it at death. Then, in Ecclesiastes 8:15, the preacher is bemoaning how criminals get off easy and suggests, tongue-in-cheek, surely, that the best way to live is to eat, drink and be merry. Jeremiah 17:11 seems to identify fools as those who have stolen what they have gained, an idea rather foreign to out text at hand. Herbert Lockyer (in All The Parables of the Bible) calls Jeremiah 17:12, "The Old Testament commentary of the folly of this rich farmer (that is) striking." Lockyer also cites Psalms 39:6 and 49:6, Ecclesiastes 2:18-23 and Job 27:17-27. The sixth or seventh century BCE Words of Ahiqar, says, at 137, "[Do not amass] wealth, lest you pervert your heart." Marginal notes there refer to Ezekiel 28:5 Psalm 62:10, Deuteronomy 8:13f, Luke 12:13-21(!) and I Timothy 6:10. That saying reminds us of the wisdom traditions of both the Old Testament and the Apocrypha, as Ahiqar is want to do. Then in the first century BCE - second century CE Joseph and Aseneth, chapter 20, parents are planning a wedding and are so overtaken by the beauty of the bride and groom they eat and drink and celebrate. A footnote calls it "a traditional threesome, e.g. I Kings 4:20; Tobit 7:10; Eccl. 8:15," etc. At verse 20, ICC refers to Psalm 39:6, "Human life is but a breath and it disappears like a shadow. Our struggles are senseless, we store up more, without ever knowing who will get it all."

C. Hellenistic World

(JFC) These philosophical minds of the Hellenists would certainly approve of a question, even a request of someone in authority that expects a response. They would also, doubtlessly, appreciate a chance to observe, if not actually to get involved in any discussions that might ensue. They would be incensed that this authority who was asked for a solution to a perceived problem replied illogically, off topic and essentially changed the subject. If the man who requested Jesus' services in seeing to it that he receive a share of an inheritance, was actually a request to get a tradition, a law, a custom changed, the Hellenists could encourage such a departure from a norm. They were willing to make some new laws, new rules, new conventions. They would surely be interested in the wealthy farmer of the parable Jesus told. They could enjoy debating its meaning(s). However, as active as they wanted God to be in life and history, it seems they might take exception to God's intervention into the event and its teachings in the penultimate verse of this pericope. What would they do with the duality between greed and "pleasing God" with one's wealth? Is that dichotomy a "sharp distinction between spirit and matter"? And, this final verse would probably get very little attention by these affluent Greek-speaking and Greek-thinking sophisticates.

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