Luke 12:17

Luk 12:17. Τί ποιήσω, what shall I do) The characteristics of a mind set at rest, and yet void of real repose [“animi sine requie quieti”[120]], are herein happily portrayed. [They exert themselves in order to fill their chests and coffers; and, when these are full to overflowing, they contrive and plan new storehouses.—V. g.] The same formula occurs in ch. Luk 16:3. Comp. Luk 12:4.

[120] Perhaps ‘quieti’ may be intended by Beng. as Ablat. of old Adjective quiesetis. The sense will then be clearer, “a mind void of any tranquil repose.”—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Made his reckoning within himself, which is the property of covetous churls that spend their life in those trifles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 17. He thought within himself] Began to be puzzled in consequence of the increase of his goods. Riches, though ever so well acquired, produce nothing but vexation and embarrassment.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) And he thought within himself.—The parable, like that of the Good Samaritan, is more than a similitude, and reads like an actual history. There is an almost dramatic vividness in the rich man’s soliloquy. It was the very “superfluity” of the man’s goods that became a new cause of anxiety. In such a case half was more than the whole. So far as life depended on property, it would have been better had the property been less.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. What shall I do] “He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase,” Ecc_5:10.

my fruits] So “my barns,” “my fruits and my goods,” and “my soul.” This touch is evidently intended and is most vividly natural. So Nabal says, “Shall I then take my bread, and my water, and my flesh that I have killed for my shearers,” &c., 1Sa_25:11. So

“Their child.” “Our child!” “Our heiress!” “Ours!” for still

Like echoes from beyond a hollow, came

Her sicklier iteration.” Aylmer’s Field.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And, he thought within himself,.... And foolish thoughts they were; he did not think of God, or that there was one, and much less that he was the author, of all his outward prosperity and plenty; and was still further off of thinking of returning thanks to God for it: or of asking counsel of him, what he should do with it; but he consults himself only, and thought only within, and for himself; and not at all of his poor neighbours, or for the good of others; nor did he think even of his own soul, but altogether about his worldly substance:

saying, what shall I do? he does not say what shall I do for God? for his interest service, and glory? for the poor, the hungry, and thirsty, and naked? or for my own soul, that that may be eternally saved? but what shall I do with my goods?

because I have no room where to bestow my fruits: he had gathered in his harvest, and filled his barns as full as they could hold, so that they had no room for more; and yet had still an abundance to lay up, and about which he was anxiously concerned; not thinking of the empty bellies, barns, and houses of the poor, where he might have stowed much.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 17. And he thought within himself] He was up with the more and down with the less; he cast up his reckonings, as covetous men’s manner is, and after long debate to and fro, concluded what to do.

He talked to himself, &c.] διελογιζετο. A marvellous proper word for the purpose.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He thought within himself - He reasoned or inquired. He was anxious and perplexed. Riches increase thought and perplexity. Indeed, this is almost their only effect - to engross the thoughts and steal the heart away from better things, in order to take care of the useless wealth.

No room - Everything was full.

To bestow - To place, to hoard, to collect.

My fruits - Our word “fruits” is not applied to “grain;” but the Greek word is applied to all the produce of the earth - not only “fruit,” but also grain. This is likewise the old meaning of the English word, especially in the plural number.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

17. What shall I do—Other men are perplexed to get wealth; this man is perplexed to dispose of it.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 17, 18. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater. "No place to bestow my fruits. Well answers St. Ambrose," Thou hast barns the bosoms of the needy, the houses of the widows, the mouths of orphans and of infants." Some might argue, from the sequel of the story, that God looks with disfavour on riches as riches. St. Augustine replies to such a mistaken deduction, "God desires not that thou shouldest lose thy riches, but that thou shouldest change their place" ("Serm.," 36:9). The Greek word rendered "barns" (apoyhkav whence our word "apothecary") has a broader signification than merely barns; it signifies store or warehouses of all kinds, thus suggesting that the hero of the story was more than a mere wealthy farmer he was probably also a trader. And there will I bestow all my fruits and my goods. As he grew richer, he grew more covetous. Absolutely no care or thought for anything save his loved possessions seems to have crossed the threshold of that poor mistaken heart of his. This strange hunger after riches for riches" sake is, alas! a very usual form of soul-disease. Can it be cured? Alas! it is one of the most hopeless of soul-maladies. This unhappy love in countless cases becomes a passion, and twines itself round the heart, and so destroys all the affections and higher aspirations.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What shall I do? - The very language of want! Do? Why, lay up treasure in heaven.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

17. καρπούς. אA La[254] Ti[255]

[254] La. Lachmann.

[255] Ti. Tischendorf.

17. τί ποιήσω; “He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase,” Ecc 5:10.

τοὺς καρπούς μου. So “my barns,” “my fruits and my goods,” and “my soul.” This touch is evidently intended and is most vividly natural. So Nabal says, “Shall I then take my bread, and my water, and my flesh that I have killed for my shearers,” &c., 1Sa 25:11. So

“Their child.” “Our child!” “Our heiress!” “Ours!” for still

Like echoes from beyond a hollow, came

“Her sicklier iteration.” Aylmer’s Field.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] ‘Character animi sine requie quieti, egregie expressus.’ Bengel.

οὐκ ἔχω ποῦ συν.] ‘… Habes apothecas—inopum sinus, viduarum domus, ora infantum … Istæ sunt apothecæ quæ maneant in æternum.’ Ambrose de Nabuthe, ch. vii. 37, vol. i. p. 575.

18,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. Τί ποιήσω; Comp. Ecc 5:10.

οὐκ ἔχω ποῦ συνάξω. Quasi musquam essent quibus pascendis possent impendi (Grot.). Inopum sinus, viduarum domus, ora. infantum … istæ sunt apothecæ quæ Maneant in æternum (Ambr.), Note the repetition of μον: “my fruits, my barns, my goods, my soul.” it is just here that there is some resemblance to the story of Nabal: “Shall I take my bread, and my water, and my flesh that I have killed for my shearers and give it unto men of whom I know not whence they be ?” (1Sa 25:11): but it is too much to say that there is an evident reference to Nabal.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Bestow [συναξω] . Lit., gather together.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.