In chapter 16, the effect of grace on conduct is presented, and the contrast that exists (the dispensation being changed) between the conduct that Christianity requires with regard to the things of the world, and the position of the Jews in that respect. Now this position was only the expression of that of man made evident by the law. The doctrine thus embodied by the parable is confirmed by the parabolic history of the rich man and Lazarus, lifting up the veil that hides the other world in which the result of men's conduct is manifested.
Man is the steward of God (that is, God has committed His goods to man). Israel stands especially in this position.
But man has been unfaithful; Israel had indeed been so. God has taken away his stewardship; but man is still in possession of the goods to administer them, at least, in fact (as Israel was at that moment). These goods are the things of earth-that which man can possess according to the flesh. Having lost his stewardship by his unfaithfulness, and being still in possession of the goods, he uses them to make friends of his master's debtors by doing them good. This is what Christians should do with earthly possessions, using them for others, having the future in view. The steward might have appropriated the money due to his master; he preferred gaining friends with it (that is, he sacrifices present to future advantage). We may turn the miserable riches of this world into means of fulfilling love. The spirit of grace which fills our hearts (ourselves the objects of grace) exercises itself with regard to temporal things, which we use for others. For us it is in view of the everlasting habitations. "That they may receive you" is equivalent to "that you may be received"-a common form of expression in Luke, to designate the fact without speaking of the individuals that perform it, although using the word they.
Observe that earthly riches are not our own things; heavenly riches, in the case of a true Christian, are his own.
These riches are unrighteous, in that they belong to fallen man, and not to the heavenly man, nor had any place when Adam was innocent.
Now, when the veil is lifted from the other world, the truth is fully brought to light. And the contrast between the Jewish dispensation and the Christian, is clearly unfolded; for Christianity reveals that world, and, as to its principle, belongs to heaven.
Judaism, according to God's government on earth, promised temporal blessing to the righteous; but all was in disorder: even the Messiah, the head of the system, was rejected. In a word, Israel, looked at as set under responsibility, and to enjoy earthly blessing on obedience, had entirely failed. Man, in this world, could no longer, on that footing, be the means of bearing testimony to the ways of God in government. There will be a time of earthly judgment, but it was not yet come. Meanwhile, the possession of riches was anything rather than a proof of God's favour. Personal selfishness, and alas! indifference to a brother in distress at his door, was, instead, the characteristic of its possession among the Jews. Revelation opens the other world to our view. Man, in this world, is fallen, wicked man. If he has received his good things here, he has the portion of sinful man; he will be tormented, while the other one whom he had despised will find happiness in the other world.
It is not a question here of that which gives title to enter heaven, but of character, and of the contrast between the principles of this world and the invisible world. The Jew made choice of this world; he has lost this and the other also. The poor man whom he had thought contemptible is found in Abraham's bosom. The whole tenor of this parable shews its connection with the question of Israel's hopes, and the idea that riches were a proof of the favour of God (an idea which, false as it may be in every case, is intelligible enough if this world is the scene of blessing under the government of God). The subject of the parable is shewn also by that which is found at the end of it. The miserable rich man desires that his brethren might be warned by some one who had risen from the dead. Abraham declares to him the uselessness of this means. It was all over with Israel. God has not again presented His Son to the nation who rejected Him, despising the law and the prophets. The testimony of His resurrection met with the same unbelief that had rejected Him when living, as well as the prophets before Him. There is no consolation in the other world if the testimony of the word to the conscience is rejected in this. The gulf cannot be crossed. A returning Lord would not convince those who had despised the word. All is in connection with the judgment of the Jews, which would close the dispensation; as the preceding parable shews what the conduct of Christians should be with regard to things temporal. All flows from the grace which, in love on God's part, accomplished the salvation of man, and set aside the legal dispensation and its principles by bringing in the heavenly things.