The real sin of the foolish rich man is that he was “not rich toward God.”

The real sin of the foolish rich man is

that he was “not rich toward God.”

“He told them another parable: “There was a rich man whose fields produced an abundant harvest. He thought to himself, ‘What shall I do? I have no place to store my crops.’ Then he said, ‘This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and 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 ’”—but God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared?’” (Luke 12:16–21).

(1) As I meditated on today’s passage, Luke 12:16–21, I first wondered how it relates to Luke 12:13–15, which we previously meditated on under the title “Do Not Quarrel Over Inheritance Matters; Reject All Greed.”

(a) Perhaps the reason is that when I read Luke 12:16–21, Jesus began by saying, “Then he told them (the disciples) a parable…” (v. 16), and proceeded to tell the “Parable of the Rich Fool.” In other words, I believe this is because in Luke 12:13–15, Jesus said, “Beware! Guard against all kinds of greed; a person’s life does not consist in the abundance of his possessions ” (v. 15) and the Parable of the Foolish Rich Man in today’s passage, Luke 12:16–21, particularly the words in verse 20: “God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared?’”

(i) This connection lies in the fact that (1) after Jesus told His disciples to “guard against all greed” (v. 15), He spoke in a parable about “a certain rich man” (v. 16) who disobeyed and violated that command, and (2) The reason we must put away all greed is that “a man’s life does not consist in the abundance of his possessions” (v. 15), yet that “rich man” (v. 16) believed his life depended on the abundance of his possessions. Because his fields had yielded a bountiful harvest, he “said to himself, ‘What shall I do, for I have no place to store my crops?’” and “reasoned in his heart” (v. 17), concluding, “This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and goods” (v. 18).

· Today, as I meditate on these two connections, I wish to receive the lesson the Lord is teaching me.

(2) First, I would like to reflect on that “one rich man” who was unable to overcome all his greed.

(a) To begin with, I ask myself the general question: “Why is it so difficult for the rich to overcome all their greed?” When I did so, the words of Psalm 73 came to mind.

(i) This refers to the words of the psalmist Asaph regarding “the prosperity of the wicked” [“the success of the wicked” (Korean Modern Bible)] (Ps. 73:3): “They are not in pain when they die; they are full of vitality. They are not afflicted like others; no calamity befalls them. Therefore, arrogance is their necklace, and violence is their garment. Their eyes bulge with fat; their wealth exceeds their heart’s desire. They scoff and speak wickedly; they boast from on high. Their mouths reach to the heavens, and their tongues roam the earth. Therefore, his people turn to this and drink the full cup, saying, ‘How can God know? Does the Most High have knowledge?’ Behold, though these are the wicked, they are always at ease, and their wealth only increases” (vv. 4–12).

· As I meditate on this passage once again, I realize that the “wicked” mentioned by Asaph, “the man of pure heart” (v. 1), refers to what we commonly call “the rich.” This wicked rich man “has no pain even at death, and his strength is firm” [“He lives his whole life in good health, free from any pain” (Korean Modern Bible)] (v. 4). That wicked rich man “does not suffer hardship or illness like others” (v. 5). Think about it. If the poor righteous man is suffering, while the rich wicked man lives his entire life in good health without any pain, hardship, or illness, wouldn’t we, like Asaph, “envy” (verse 3) the prosperity of that rich wicked man? Wouldn’t we be jealous?

- Yet that wicked rich man “grows fat,” his “eyes bulge,” and his “income exceeds his heart’s desire” [his “greed knows no bounds” (Korean Modern Bible)] (v. 7)—he possesses such a greedy sense of satiety that he amasses far more wealth than he ever expected or planned for. When we view the incomprehensible reality of this wicked rich man—whose wealth rolls in beyond imagination (Internet)—from the perspective of a poor righteous person, wouldn’t we, like the psalmist Asaph, feel jealous when we see the prosperity (good fortune) of that wicked rich man? Wouldn’t we envy him?

n That wicked rich man “is always at ease, and his wealth keeps growing” [he “lives a life of constant comfort,” and his “wealth increases day by day” (Korean Modern Bible)] (v. 12)—how could we not, like Asaph, feel envy when we see the prosperity of that wicked rich man? How can we not envy him?

(ii) When we look to Psalm 73 for an answer to the question, “Why is it so difficult for the rich to resist all greed?”, we find that the reason the rich struggle to resist greed is not simply because they “have a lot of money,” but rather because of the psychological and spiritual distortions that wealth brings. In the context of Psalm 73, we can analyze the reasons into four categories (Internet):

1. It is because “their income exceeds the desires of their hearts” (v. 7).

Ordinary people learn patience and prayer through deprivation. However, as Psalm 73:7 states, when income comes in more abundantly and more easily than one’s plans or desires, people tend to deify their “own abilities.” Since there is no lack, the reason to seek God disappears, and they become trapped in a “virtuous cycle of greed” where the surplus that remains even after being satisfied becomes the spark for new greed.

Here, the phrase “a virtuous cycle of greed” is a figurative expression describing a state in which, as one possesses more, one does not become satisfied. Rather, that abundance gives rise to even greater greed, which in turn leads to greater gain, trapping the person in an endless cycle of covetousness (Internet).

2. Because “fatness” dulls spiritual sensitivity (v.7).

In the Bible, “fatness” can signify abundance, but at times it also symbolizes spiritual dullness. When one is full and living in comfort, one can no longer hear the pain of suffering neighbors or the warnings of God. The wicked rich observed by the psalmist had “no pain even in death, and their strength is firm” (v.4), and thus fell into the illusion that they were secure forever. As a result, they did not even feel the need to restrain their greed.

Here, the “fatness” that makes one unable to even feel the need to control greed is a powerful metaphor describing a state in which the soul and conscience are paralyzed, as though covered by thick layers of fat. The spiritual meanings of this “fatness” are as follows (Internet):

a. Numbness of the senses (Spiritual Insensitivity)

Just as excessive physical fat can dull physical sensation, spiritual “fatness” prevents a person from feeling the pain of sin. Normally, when people harm others or act greedily, they feel the pain of conscience. But such people are trapped behind a thick wall of abundance and cannot feel God’s warnings or the groans of their neighbors at all. They come to think, “If it doesn’t hurt, there’s no need to fix it.”

b. The swamp of self-sufficiency

“Fatness” symbolizes a state of complete lack of need. Like someone who is so full that they no longer feel hunger, all desires are instantly satisfied, and thus there is no reason (no lack) that drives them to depend on God. This breeds arrogance—the belief that they can solve everything on their own—and leads them to mistake greed not as “sin,” but as “ability.”

c. A channel of greed that makes “the eyes bulge out” (Source of Arrogance)

The Bible says, “their eyes bulge out from fatness.” This is a vivid image of someone living so well and eating so abundantly that their eyes protrude outward. Ultimately, it describes a state in which the inner fullness of greed bursts outward. With their eyes fixed outward, they have no opportunity for self-reflection; instead, they seek only more things to possess—things of this world.

d. Oblivion to judgment (forgetfulness of death)

As Psalm 73:4 says, “they have no pain even in death.” Because life is so prosperous and comfortable, they completely forget the final reckoning or judgment that everyone must one day face. The complacent thought—“I am happy like this today, so why do I need restraint?”—removes entirely the brake that would restrain greed.

In the end, “fatness” refers to a kind of spiritual obesity: being so intoxicated with one’s own abundance that one no longer fears God, looks down on others, and cannot even see one’s own end (judgment). This is the true nature of the “terrifying peace” of the wicked that Asaph envied and struggled with.

3. Because wealth “takes the place of God” (v.11)

The rich come to believe they can control the world with their wealth. The arrogance expressed in “How would God know? Does the Most High have knowledge?” (v.11) arises because the power of money feels more immediate and more effective than God’s rule. The moment money becomes one’s protector (shepherd), greed is no longer seen as sin, but is justified as a means of self-preservation.

Here, the idea that greed is justified as a means of protecting oneself when one trusts in the power of money is the most dangerous psychological mechanism by which greed becomes idolatry (Col. 3:5). Once a person begins to trust in the power of money, greed is no longer something to abandon as “sin,” but is transformed into a “shield” that protects oneself and even into something perceived as “right.” This justification can be analyzed in three aspects (Internet):

a. Disguised as a “necessary evil” for survival

For a person whose life is ruled by money, the world is a battlefield of the survival of the fittest. In such a worldview, greed is not seen as malice toward others, but is packaged as “an unavoidable choice for survival” or “a responsibility to protect my family’s future.” Because it is viewed as a means of self-protection, guilt disappears and is instead praised as “wisdom.”

b. A fortress called “security”

The reason the wicked in Psalm 73 are “always at ease” (v.12) is because their wealth serves as a strong fortress. For them, money becomes a “material messiah” that replaces God. Believing that money can protect them from illness, accidents, and even legal judgment, their greed—aimed at strengthening that security—is justified as a legitimate mechanism of self-defense.

c. The acquisition of “freedom” and “power”

Money gives the power to enforce one’s will. As seen in Psalm 73:8–9, the ability to “speak arrogantly from on high” is grounded in wealth. The more wealth one gains through greed, the greater the freedom one has to act as one pleases. Thus, the rich come to believe that greed is a “legitimate right” to expand their influence.

In conclusion: The moment a person trusts in the power of money, they rely not on God’s providence but on their own possessions. From that point on, greed creates the logic: “I must have more in order to be safe.” Ultimately, this blinds them to the reality that such greed is a “slippery path” leading to their destruction.

4. Because of an environment where one is “always at ease and wealth keeps increasing” (v.12)

There is a principle that one reaps what one sows. Yet the abnormal reality—where even those who live wickedly see their wealth continually increase (v.12)—leads the rich to develop a false sense of assurance. The experiential conclusion—“I can live like this and nothing goes wrong”—removes any opportunity to reject greed, and instead gives them a self-granted license to pursue even greater greed.

The reality in which the principle of “you reap what you sow”—that is, that wrongdoing should be punished—does not seem to operate gives the rich a kind of “spiritual learning effect.” This “false confidence” becomes a license for greed in the following four stages (Internet):

a. Boldness from “experiential innocence”

Ordinary people, when they commit wrongdoing, feel fear, thinking, “Will I be punished?” However, when the experience of increasing wealth is repeated—as in Psalm 73:12—the rich come to the conclusion: “Either God does not exist, or if He does, He is on my side.” Since they commit wrongdoing yet achieve good results (profits), their success appears to them as “evidence” that justifies their evil actions.

b. Mistaking the “absence of judgment” as approval

God often withholds judgment in order to give people a chance to repent. But the wicked rich misunderstand this patience (or silence) of God as a “passing grade” on their lives. The reasoning—“If I were really wrong, I would have already failed, but I’m becoming more successful”—leads them to regard greed not as a “poison” to be discarded, but as a “blessing” to be maintained.

c. Arrogance based on “data”

The rich tend to view the world in a highly calculated way. In their calculations, there is no place for “morality” or “spirituality.” When data accumulates such as “I acted wrongly and gained a hundredfold profit,” they no longer hesitate to commit even greater wrongdoing (greed). Their successful experiences become their truth, and the “software” of conscience is effectively deleted.

d. The shield of social reputation

As wealth increases, people around them begin to praise them. Others focus not on how the money was earned, but on the “peace” and “wealth” they possess. The applause of the world becomes a thick soundproof wall that completely blocks any opportunity to reject greed, issuing a daily license that says, “I am living well.”

In conclusion, the reason it is so difficult for the rich to reject greed is because the “false peace” and “false security” that wealth provides are extremely powerful. That is why Jesus said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven” (Matthew 19:24) (internet source).

(3) Second and last, I would like to reflect on how that “one rich man” (v.16), not realizing that life does not consist in the abundance of possessions, reasoned within himself when his land produced plentifully: “What shall I do, since I have nowhere to store my crops?” (v.17). As a result, he decided, “I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods” (v.18).

(a) Clearly, Jesus said, “One’s life does not consist in the abundance of possessions” (v.15). Yet this “one rich man” (v.16), when “his land produced plentifully,” had so many possessions that he had no place to store them. So, he reasoned within himself to tear down his existing barns and build bigger ones in order to store all his grain and goods there (vv.17–18).

(i) The Greek word translated as “thought to himself” here, “διελογίζετο” (dielogizeto), is the imperfect past tense of “διαλογίζομαι” (dialogizomai), which means “to think” or “to reason.” It does not simply describe a brief, passing thought, but rather carries the vivid nuance of continuous calculation and inner deliberation within oneself. The core meaning of this word and its role in the parable are as follows (Internet):

1. Meaning of the word: “an inner dialogue”

Etymology: It is formed from dia meaning “through, thoroughly, between,” and logizomai meaning “to calculate” or “to reason.”

Nuance: It describes a state of deep reflection, as if one is counting beads on an abacus in the mind—literally “talking to oneself” while carefully reasoning. The Korean expression “he thought to himself and said” captures this sense of internal dialogue well.

2. Grammatical feature: imperfect tense

In Greek, the imperfect tense indicates continuous or ongoing action. Thus, it does not mean that the rich man simply thought once and reached a conclusion. Rather, it shows that he kept thinking repeatedly: “Where should I put this? Hmm, maybe like this? No, perhaps that would be better!”—he was continuously calculating and mentally preoccupied.

3. Theological meaning in the parable

This word reveals two spiritual conditions of the rich man:

Self-centered dialogue (isolation):

In the rich man’s deliberation, there is no God and no neighbor. He is only in conversation with himself. It is not prayer but monologue; not counsel but self-justification—symbolizing a closed, self-referential mindset.

Anxiety within abundance: Paradoxically, abundant harvest did not produce gratitude but intense calculation. His question, “What shall I do, since I have nowhere to store my crops?” reveals that as possessions increase, anxiety over management and preservation also increases.

In summary, “διελογίζετο” is a very sharp word that describes how the rich man, instead of responding with gratitude to God’s blessing, was deeply immersed in a self-centered calculation of gain and loss.

· Here, “self-centered calculation of gain and loss” refers to the attitude of evaluating everything solely in terms of personal benefit and comfort, rather than responding with gratitude or generosity when receiving God’s blessings (Internet).

- What, then, is the problem of the rich man who, when faced with God-given abundance, thinks only in terms of profit and personal comfort rather than gratitude or sharing? His problem is not simply wealth itself, but the absence of a proper spiritual perspective in handling abundance. This can be summarized in three key points (Internet):

a. Forgetfulness of the source (grace vs. entitlement)

Problem: In Luke 12:16, the field produced abundantly not because of the man’s ability, but because of God’s general grace who governs climate and land.

Attitude: The rich man did not attribute this abundance to God but interpreted it solely in terms of personal ownership (“my crops,” “my barns”). Where gratitude should have been, only calculation remained.

b. Closedness toward others (sharing vs. accumulation)

Problem: In Jewish society at that time, a bountiful harvest was a communal celebration and an opportunity to share with the poor.

Attitude: In the rich man’s reasoning (διελογίζετο), there is no mention of neighbors. Instead of sharing surplus grain, he chooses to build larger barns for isolated accumulation. The Bible criticizes this as “storing up treasure for oneself” (v.21).

c. Ignorance of the soul (material vs. life)

Problem: The rich man says, “Soul, you have many goods laid up for many years; take your ease, eat, drink, and be merry” (v.19).

Attitude: He makes a category error, believing that the satisfaction of the spiritual being (the soul) can be fulfilled with material goods (grain). He falls into spiritual ignorance, assuming that bodily comfort equals the well-being of the soul.

In conclusion: The rich man’s true sin is that he was “not rich toward God” (v.21). He may have been a “winner” in worldly calculations, but before the Lord of life, he became a “fool” (v.20).

(b) How many “foolish ones”—Christians who are not rich toward God—exist even today? The modern forms of being “not rich toward God” often appear in the following ways (Internet):

1. Finding security in bank account balances

Modern Christians may confess with their lips, “God is my fortress,” yet in practice, their peace often comes from accumulated wealth, insurance, or pensions. Like the rich man in Luke 12:19—“I have plenty of goods laid up for many years; take life easy”—they trust material security more than God.

2. A faith focused on building “my own kingdom”

Instead of seeking God’s kingdom and righteousness, some people fill their religious life with prayers aimed at expanding “my barns” (career, children’s success, real estate, etc.).

If the object of “διελογίζετο” (dielogizeto) (intense calculation) [“thought within himself” (v.17)] is not “how can I use this according to the Lord’s will,” but rather becomes fixed only on “how can I more efficiently increase my assets,” then that reflects the very mindset of the rich man in the parable.

3. The illusion of replacing “soul satisfaction” with consumption

Instead of satisfying the thirst of the soul through worship or the Word, people try to fill it with “eating, drinking, and being merry”—shopping, fine dining, hobbies, and validation on social media. Modern consumer culture leads Christians to confuse spiritual abundance (Zoe) with material sufficiency.

4. Treating sharing as a loss in cost–benefit thinking

When encountering God-given “abundant harvest,” instead of seeing it as an opportunity to share with others, it is viewed only as property to protect. The one who is rich toward God is the one who believes, “Even if I share, my soul is secure,” whereas the foolish person is trapped in the calculation that “I must hold tightly in order to be safe.”

In conclusion: The characteristic of today’s “foolish Christian” is not that they deny God, but that they fall into a form of “practical atheism”—believing they can perfectly design their future without God. The Bible asks: “If tonight your soul is required of you, whose will all the things you have calculated and accumulated be?”

(i) Then, what must we do to restore a life that is “rich toward God”? Here are three practical guidelines we can examine (Internet):

a. From “mine” to “entrusted” (stewardship mindset)

The greatest mistake of that “one rich man” (Lk. 12:16) is that in verses 17–19 he labeled everything with “my.” A person rich toward God acknowledges the following:

Confession shift: “This harvest is what God has provided (euphorēsen), and I am only a temporary steward.” This is the decisive turning point between the “foolish rich man” and the “wise steward” (Internet):

(1) Change of subject: from “I” to “the field”

In Luke 12:16 it says, “the land produced plentifully (euphorēsen).” The result was not due to the man’s ability, but because the field bore fruit under God’s created order.

Foolish rich man: He said “my crops, my barns,” misunderstanding God’s grace as his own entitlement.

Steward: He confesses, “God has entrusted this through the field,” and acknowledges God as the source of possession.

(2) Purpose of possession: “management” not “storage”

The rich man’s focus was only on “storing up” (v.18). But the steward’s mission is to wisely distribute according to the master’s will.

The purpose of “euphorēsen” (abundant harvest) was not for the rich man alone to eat and rest comfortably. It was entrusted so that it could feed the hungry and be used for God’s good purposes.

(3) Spiritual freedom: preparedness for being “called back”

In verse 20, God says He will “require” the soul back. This word is a financial term meaning to “call back what has been lent.”

Those who believe it is “mine” will despair and resist when their soul or possessions are required back. But those who identify as “temporary stewards” live ready to settle accounts whenever the Master calls. This is the peace of one who is rich toward God.

Practice: This is the discipline of surrendering ownership of time, talents, and material possessions to God.

b. From a “storage barn” to a “flowing channel” (the mystery of sharing)

The foolish rich man, seeing his abundant harvest, only thought about building a “bigger barn.” But the one who is rich toward God calculates how to “give and share.”

Spiritual principle: What is stored in earthly barns is eaten by moth and rust, but what is released to neighbors is converted into the “grammar of heaven,” gaining eternal value.

Here, “calculating how to share” and “being converted into heavenly grammar” refers to a higher wisdom that goes against worldly economic logic, producing spiritual value (Internet):

(1) “Calculating how to share” (Spiritual Calculation)

Worldly calculation is subtraction, but the calculation of faith is preservation through sharing.

Change of investment target: The foolish rich man invested in perishable “barns,” but the one who is rich toward God invests in “people (neighbors)” and in the “Kingdom of God.” This is spiritual discernment that recognizes this as the true gain.

Wisdom of emptying: What is grasped tightly decays (as in the principle of manna in Exodus), but what is shared releases God’s provision. This is a paradoxical spiritual accounting.

Stewardly planning: Instead of asking, “How can I expand my storehouse?”, the question becomes, “How would God be pleased to use this surplus He has given me?”—a deeply intentional form of dielogizeto (careful reflection).

(2) “Converted into heavenly grammar” (Heavenly Translation)

This is the principle of translating earthly language (material wealth) into heavenly language (eternal reward).

Currency conversion: Money and possessions used on earth become worthless at death. But when they are used for love of neighbor and charity, they are converted into eternal value in heaven—like exchanging currency before a trip.

Storage without moth or rust: Earthly barns are vulnerable to theft and decay (moth and rust). But heavenly grammar follows the principle that “sharing equals eternal deposit.” What is given away is not lost but recorded in God’s memory and stored securely.

Substitution into life: The world’s grammar deceives by saying, “Possessions guarantee life,” but heavenly grammar teaches, “What is given to God becomes true life.”

Differences between worldly grammar (the rich man’s calculation) and heavenly grammar (the steward’s calculation):

(a) Difference in goal

Worldly grammar focuses on increasing possessions for personal comfort and survival, while heavenly grammar aims to reveal God’s glory and support the life of others through every resource.

(b) Difference in method

Worldly grammar accumulates to relieve future anxiety, building bigger barns. Heavenly grammar distributes freely, allowing God’s blessings to flow where needed.

Worldly grammar ends in sudden loss and emptiness at death, while heavenly grammar leads to eternal riches and reward in God’s kingdom.

(d) Difference in core confession

Those who follow worldly grammar cling to possessions saying, “This is mine,” while those who follow heavenly grammar confess, “This is what God has temporarily entrusted to me,” and live in stewardly freedom.

Conclusion: The world’s calculator judges success by “how much one has,” but heaven’s grammar determines true value by “how rich one is toward God.”

Practice: Live with open hands, believing that what is “extra” for me may be someone else’s “answered prayer.”

(3) From “material comfort” to “peace of the soul” (priorities)

The rich man, having many possessions, said to his soul, “Soul, rejoice.” However, the satisfaction of the soul comes only from a relationship with God.

Reframing values: This means not being deceived by the false peace that worldly abundance provides, and restoring the confession that God alone is sufficient.

Practice: Set aside the busy “calculator of cost and benefit” for a moment, and spend time in prayer conversing with God and asking for His will.

Final question: In each of our lives today, what is the “barn we have been trying only to build bigger”? And what could be the first step to open that barn and let it flow toward God and our neighbors? (Internet)