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Luk 16:1. Μαθητὰς, disciples) These disciples here are not inclusive of those Twelve who had left their all, and were rather to be accounted among those who were to be made friends of [with the mammon of unrighteousness, Luk 16:9]: but are those who had been publicans [ch. Luk 15:1]. And accordingly the Lord now speaks more weightily and sternly with the disciples, who had been publicans, than He had spoken for them (in their behalf) to others. The (prodigal) son, who has been recovered with joy, is not to have daily ‘music’ [in celebration of his recovery, ch. Luk 15:25, συμφωνίας], but is here taught to return to duty.-διεβλήθη) The verb has a middle force.[164] Information was given against the steward, and that on true grounds, whatever may have been the spirit that influenced the informer.-διασκορπίζων, [wasting] squandering) The Present, but including also the past. The same verb occurs, ch. Luk 15:13 [said of the prodigal, who “squandered [wasted] his substance with riotous living”]. The parable does not refer to all stewards: inasmuch as they rather, throughout the whole time of their stewardship, are bound to show fidelity, 1Co 4:2; but to those stewards who, in a long period of their stewardship, have mismanaged their business (abused their trust). The whole system of the world’s conduct, in the case of their external goods, is a squandering or waste, since their goods are not laid out (bestowed and deposited) in their proper places; although very many of the unjust [worldly stewards of God’s goods] seem to gather together [rather than to squander or scatter]. [For, indeed, whoever evinces alacrity in scattering abroad (in charity), he gathers together treasure in heaven.[165]-V. g.]
[164] Sometimes said of a true, sometimes of a false accusation. Unless Beng. means the sense of the Middle Voice, he got himself accused; i.e. by his bad conduct he brought himself into being accused before his master.-E. and T.
[165] Luk 12:33; Pro 11:24; Psa 112:9.-E. and T.