Parable of the Rich Fool
Sunday 03 August 2025 –XVIII Sunday –Ordinary Time –
(C)
Mass Readings: Eccl 1:2; 2:21-23
Ps 90 Col 3: 1-5. 9-11 Lk 12:13-21
Key Verse to be
Meditate: For a man's life
does not consist in the abundance of the things which he possesses
(Lk 12:15).
Dear Brothers and Sisters in the Lord,
The Eighteenth Sunday in
Ordinary Time invites us to reflect deeply on the fleeting nature of human
life, the emptiness of worldly toil, and the persistent danger of greed that
can distract us from our Christian discipleship. This Sunday’s liturgy draws our
attention to the vanity of earthly pursuits and the call to store up lasting
treasures in God.
The
First Reading: Ecclesiastes – “Vanity of Vanities”
The
first reading is taken from the Book of Ecclesiastes, also known as Qoheleth.
The author opens with a striking declaration: “Vanity of vanities, says the
Preacher, vanity of vanities! All is vanity.”
The
term Qoheleth derives from the Hebrew word qahal, meaning assembly
or congregation. In Greek, it is rendered Ecclesiastes, and the
Latin ecclesia follows this translation. While the name suggests someone
who addresses an assembly—like a preacher—the author of this book does not
deliver sermons in the traditional sense. A more accurate term would be Teacher.
The
book is written largely in the first person, presenting a reflective and
philosophical exploration of life. It frequently employs recurring words such
as: vanity, toil, wisdom, time, knowledge, sun, profit, death, justice,
wickedness, portion, memory, vexation, and wind—underscoring its thematic
depth.
Ecclesiastes
opens and closes with the same phrase-“vanity of vanities”-forming a literary inclusio.
The Hebrew word hebel, translated as vanity, literally means vapor
or mist. It denotes something fleeting, elusive, and ultimately absurd.
Thus, “vanity of vanities” conveys the idea of complete absurdity and futility
in human pursuits.
Conventional
wisdom might tell us that wealth, intelligence, or great achievements bring
fulfillment. Qoheleth challenges this, asserting that even meaningful work is
futile in the face of death. He writes: “What does a person gain from all the
toil and striving with which they labor under the sun? All their days are full
of pain; even at night their minds do not rest. This too is vanity” (Eccl
2:22–23).
Qoheleth
urges us to recognize the limitations of worldly success and to seek deeper
meaning beyond the transient pleasures of life.
The
Second Reading: Colossians – “Since You Were Raised with Christ”
In the
second reading, St. Paul exhorts the Colossians: “If then you have been raised
with Christ, seek the things that are above, where Christ is, seated at the
right hand of God. Set your minds on things above, not on earthly things” (Col
3:1–2).
St.
Paul teaches that those who belong to Christ have undergone a transformation:
they have died to the old way of life and risen to a new life with Him. This
new identity calls for a renewed mind and a reoriented heart. As he writes
elsewhere:
“Do
not be conformed to this world, but be transformed by the renewal of your mind”
(Rom 12:2).
“Present your bodies as a living and holy sacrifice, acceptable to God, which
is your spiritual worship” (Rom 12:1).
Paul
reminds us that Christian living is not merely about external conduct but about
inward transformation. Our minds, our desires, and even our bodies must be set
apart for God.
The
major exhortation in Colossians begins by affirming that believers not only
died with Christ (Col 2:11–12, 20), but have also been raised with Him. This
resurrection is not just a future hope—it is a present reality. Our lives now
belong to Christ. Therefore, our interests must reflect His.
“Seek
the Things That Are Above”
The
first imperative Paul gives is clear: “Seek the things that are above, not the
things that are on earth” (Col 3:1–2).
This
call reflects a radical shift in the believer’s focus—from earthly pursuits to
heavenly realities. We seek what is above because Christ is above, enthroned at
the right hand of God (cf. Ps 110:1; Rom 8:34; Eph 1:20). Setting our minds on
the things above means aligning our desires and ambitions with the reign of
Christ.
“Your
Life Is Hidden with Christ in God”
St.
Paul continues: “For you have died, and your life is hidden with Christ in God.
When Christ who is your life appears, then you also will appear with Him in
glory” (Col 3:3–4).
To say
our life is “hidden” with Christ means that our true identity, our deepest
security, is rooted in Him. Though not always visible to others—or even fully
to ourselves—this life will one day be revealed in its fullness when Christ
returns in glory. Until then, our hidden life in God is a source of spiritual
strength and eternal hope.
“Put
to Death What Is Earthly in You”
Paul
goes on to issue a strong moral exhortation: “Put to death, therefore, whatever
belongs to your earthly nature: sexual immorality, impurity, passion, evil
desire, and greed, which is idolatry” (Col 3:5).
These
sins represent not just actions but inward dispositions—desires that draw us
away from God. Paul’s list moves from outward behaviors to inward attitudes,
from physical acts to heart-level cravings. Greed, he says, is a form of
idolatry because it replaces God with material desire.
True
spiritual transformation involves more than outward conformity. It calls for a
profound inner change—a mortification of the old self, and the birth of a new
identity centered in Christ. As Paul writes in Romans: “Consider yourselves
dead to sin but alive to God in Christ Jesus” (Rom 6:11).
To
“put to death” what is earthly is to allow Christ to reshape the very core of
our being—to shift our focus from self to the Savior.
The
Gospel Reading: The Parable of the Rich Fool
Today’s
Gospel reading presents us with the Parable of the Rich Fool—a powerful
teaching from Jesus in response to a man in the crowd who appeals to Him to
intervene in a family inheritance dispute. The man sees Jesus as a rabbi or
legal authority who can resolve the matter in his favor. However, Jesus sees
beyond the surface and addresses the deeper issue at hand—greed, a
condition of the heart.
The
man in question is likely the younger brother, seeking a share of the
inheritance. In Jewish law (cf. Num 27:1–11; Deut 21:16–17), such inheritance
rights are well defined, yet his approach is not merely a request—it is a
demand cloaked in entitlement. Although he addresses Jesus as
"Teacher," his words reveal that he has already decided what he wants
and simply seeks Jesus' endorsement. Echoing the tone of Exodus 2:14, Jesus
refuses to be cast into the role of arbiter and instead speaks to the internal
disposition—the greed—that underlies the dispute.
Greed:
A Universal Human Struggle
When
the man asked Jesus to help divide the inheritance, Jesus responded: “Take
care! Be on your guard against all kinds of greed; for one’s life does not
consist in the abundance of possessions” (Lk 12:15).
Here,
Jesus draws a clear boundary between life and possessions. Greed,
as New Testament scholar Joel B. Green notes, can imply not just a desire for
wealth, but also a hunger for social standing and control. In both Jewish and
Greco-Roman cultures, greed was seen as a form of moral corruption. In
simple terms, greed is the relentless desire to have more—without reference to
genuine need or the well-being of others.
This
Gospel reminds us that true life is not measured by material abundance.
A fulfilling, meaningful life cannot be equated with the amount one owns. As
the New Testament repeatedly warns, greed must be avoided (cf. Rom 1:29; Col
3:5; Eph 5:3; 2 Pet 2:3). Material possessions, while not evil in themselves,
become dangerous when they replace God as the center of our lives.
Life
vs. Possessions: A Critical Contrast
Jesus
draws a sharp contrast between “life” and “possessions.” The Greek word zoē
(life) in Luke often refers not just to biological life but to eternal life
or salvation. In Luke 10:25–37, for example, eternal life is tied to loving
God and neighbor, not to acquiring wealth. Similarly, St. Paul uses zoē
to refer to the new life believers receive through Christ’s resurrection (cf.
Rom 6:4; 8:2; 2 Cor 4:10; Gal 2:20).
In
Luke 12, the word “life” appears repeatedly (vv. 15, 19, 20, 22, 23, 25), while
“possessions” reappears in various forms, such as “goods” (v. 18) and again in
v. 33. Jesus reveals that life and possessions are not synonymous—and
one’s value is never measured by wealth.
Luke
emphasizes that our attitude toward wealth directly impacts our
relationship with God and our eternal destiny.
The
Rich Fool’s Mistake: Trusting in Himself Alone
Jesus
illustrates His teaching with the parable of a rich man whose land produced a
bountiful harvest. The man finds himself overwhelmed—not with gratitude, but
with logistical concerns. His existing barns are insufficient. So he decides: “I
will pull down my barns and build larger ones, and there I will store all my
grain and my goods” (Lk 12:18).
This
farmer may seem intelligent—planning, acting decisively, and preparing for the
future. But his flaw lies in the complete absence of God from his
thoughts. His monologue is self-centered: “my barns,” “my grain,” “my
goods,” “my soul.” He believes he can now relax: “Soul, you have ample
goods laid up for many years; relax, eat, drink, be merry” (Lk 12:19).
This
phrase echoes Old Testament expressions of earthly enjoyment (cf. Eccl 2:24;
Isa 22:13; Sir 11:19), but here it is presented ironically.
“You
Fool!” – God’s Verdict
Suddenly,
God intervenes: “You fool! This very night your life is being demanded of
you. And the things you have prepared, whose will they be?” (Lk 12:20)
The
man is called a fool, not because of his wealth, but because he failed
to acknowledge his dependence on God. He calculated years of
self-indulgence, but he had only hours left. He assumed control over his
future, but forgot the Giver of life. He stored up treasure for himself but was
not rich toward God.
The
parable ends with a stark warning: “So it is with those who store up
treasures for themselves but are not rich toward God” (Lk 12:21).
What
Does It Mean to Be “Rich Toward God”?
To be
rich toward God is to recognize our dependence on Him, to be generous toward
others, and to use our resources for eternal purposes. Jesus is not condemning
wealth per se, but the selfish misuse of it-especially when it blinds us
to our accountability before God.
As Jesus elsewhere teaches: “Do not store up for yourselves treasures on
earth... but store up for yourselves treasures in heaven” (Mt 6:19–21; cf.
Lk 12:33–34).
Such
heavenly treasure includes acts of compassion, generosity, and justice. When
our wealth becomes a source of pride or false security, it disconnects
us from God and from our neighbour.
“Woe
to the Rich” – A Prophetic Warning
In
Luke 6:24, Jesus says: “Woe to you who are rich, for you have already
received your consolation.”
This
applies to those—like the farmer—whose possessions insulate them from the needs
of others and from their own dependence on God. Possessions are not wrong in
themselves, but when they become a substitute for God, they lead to spiritual
ruin.
We are
called to use our material blessings in obedience to God, serving the
poor and needy, and storing up treasures that endure.
Points
for Personal Reflection
This
parable offers a mirror in which to examine our own hearts. Consider these
questions for reflection:
- Do I evaluate material
wealth rightly, as a gift and responsibility before God?
- Like the rich fool, do I
place false security in my economic future?
- What kind of wealth am I
striving to accumulate—material or spiritual?
- Is my life oriented
toward God, or is it centered on possessions?
- How can I live out Paul’s
exhortation: “Consider the members of your earthly body as dead to
immorality, impurity, passion, evil desire, and greed, which is idolatry”
(Col 3:5)?
Conclusion
Dear
friends, the readings of today call us to re-examine our values, our ambitions,
and our attachments. Ecclesiastes warns us of the futility of placing our trust
in transient things. St. Paul urges us to live as people raised with
Christ—setting our hearts on the eternal. And Jesus, in today’s Gospel, reminds
us that life does not consist in the abundance of possessions, but in being
rich toward God.
The
parable of the rich fool is not merely a critique of wealth, but a call to spiritual
awareness and eternal perspective. Life is a gift from God, and so
are our resources. They are entrusted to us—not for selfish hoarding—but for
service, stewardship, and spiritual fruitfulness.
Let us, therefore, resist the temptation of
greed, surrender our earthly attachments, and fix our hearts on what is
above—where Christ is seated at the right hand of God.
May we
learn to be truly “rich toward God,” not by accumulating wealth, but by
surrendering our lives and possessions in love, humility, and generosity.
