The Prodigal Son. 4

3. The ROBE which was put upon him. "But the father said to his servants, Bring forth the best robe, and put it on him." (v. 22) There are four things to be noted here.

First, the position the "son" yet occupied. We cannot but admire the marvelous accuracy and beauty of every line in this divinely drawn picture. The previous verses have shown us the happy meeting between the father and the son, the father's hearty welcome, the son's broken-hearted confession. And this, be it remembered, is viewed as occurring some distance away from the father's house, for he "ran" out to meet him. Now, as the father and son draw near to the house—the father calls to his servants, and says, "Bring forth the best robe." Ah! the "father" could not have the prodigal at his table in his filthy rags. No! that would be setting aside the righteous requirements of His House: "Grace reigns through righteousness" (Romans 5:21), and never at the expense of it. Beautiful it is, then, to behold grace which ran out to meet the "prodigal," and now the righteousness which makes provision for the covering of his filthy rags!

Second, We behold with thankful hearts—the provision that is made for the poor wanderer. Note it carefully that the prodigal did not bring his "robe" with him out of the far country, nor did he procure it on his homeward journey. No indeed; it was provided for him, was furnished by the father. It was there ready for him, waiting for him!

Third, admire the quality of the clothing provided for him. Said the father, "Bring forth the best robe." What marvelous grace was this! The "best robe" in the father's house was reserved for the prodigal! And what can this signify—but that the sinner saved by grace shall be robed in a garment more glorious than that worn by the unfallen angels! But we exclaim, Can such a thing be? Is that possible? And dear reads, what is this "best robe"? Why it is the imputed righteousness of Christ Himself, which shall cover the filthy rags of our righteousness—that "imputed righteousness" which was wrought out for us in the perfect obedience and vicarious death of our Savior. Read with me Isaiah 61:10: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of righteousness."

How remarkable it is to notice that this "best robe" was the first thing which the "prodigal" received at the hands of his father! Right here is the answer to the objection made by those who reject the evangelical interpretation of this parable, for in the "best robe", we have that which speaks of the life and death of Christ.

Fourth, notice that the "best robe" was placed upon him—"Bring forth the best robe, and put it on him." (v. 22) Everything was done FOR him. Not only was the "best robe" provided for him, it was also placed upon him. How this reminds us of what we read in Genesis 3:21: "Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them." The Lord God not only Himself supplied the "coats of skins," but He "clothed" our first parents! We find the same thing again in Zechariah 4, "Take away the filthy garment from him. And unto him he said, Behold, I have caused your iniquity to pass from you, and I will clothe you with change of clothing." Oh to grace how great a debtor!

4. The RING placed upon his hand. "And put a ring on his hand." (v. 22) Again we notice that the ring was not supplied by him—but provided forhim, And, too, it was not handed to him—but put on him! Not a thing did he do for himself. And of what does the "ring," put "on his hand," speak? The "ring" is the seal of love—it is the symbol of wedded union. And, is it not true that the returning sinner receives not only the "best robe" of Christ's imputed righteousness—but also God's seal, which "seal" is the Holy Spirit Himself: "Who has also sealed us, and given the pledge of the Spirit in our hearts." (2 Corinthians 1:22)

Yes, the Holy Spirit is the Seal of God's love, "grieve not the Holy Spirit of God, by Whom you are sealed unto the day of redemption." (Ephesians 4:30) And, again, it is the Holy Spirit who unites us to Christ: "But he who is joined unto the Lord is one spirit." (1 Corinthians 6:17) The "ring" also speaks of ownership: the woman who wears my ring does so as a sign that she is mine—my wife. So, too, the Holy Spirit in us tells that we belong to Christ: "If any man has not the Spirit of Christ—he is none of His." (Romans 8:9) And once more, in Scripture the "ring" is given as a mark of high honor and esteem: "And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck... and they cried before him, Bow the knee." (Genesis 41:42,43)

This "ring" which the "father" gave to the "prodigal" was put on his hand. Now the hand speaks of labor. As then the "ring" is here the emblem of the Holy Spirit—does not this signify that henceforth, all our works should be performed in the power of that same Spirit?

5. The SHOES provided for his feet. "And shoes on his feet." (v. 22) Once more we are constrained to say, How marvelously complete is this lovely parabolic picture. Here we see every need of the believer met. The "kiss" of reconciliation to assure him of a hearty welcome; the "best robe" to cover his filthy rags; the "ring" put on his hand, to show that he belongs to God, and to denote that his labors henceforth must be in the power of the Spirit. And now the "shoes" for his "feet" speak of God's provision for the daily walk.

In giving instructions to Moses concerning the observance of the Passover, the Lord said, "And thus shall you eat it; with your loins girded, your shoes on your feet, and your staff in your hand." (Exodus 12:11) They were not prepared to go forth on their pilgrimage until "shoes" were on their feet. And how blessed is the sequel! Forty years later Moses reminded them, that though the Lord had led them for forty years in the wilderness, "During the forty years that I led you through the desert, your clothes did not wear out, nor did the sandals on your feet!" So, again, when the Lord sent forth the twelve, he said to them, "be shod with sandals." (Mark 6:9) And in Ephesians 6 where believers are exhorted to "put on the whole armor of God," one of the specifications is, "And your feet shod with the preparation of the Gospel of peace." Not until our feet are thus shod, are we prepared to go forth with the Gospel of God's grace to a perishing world.

It is exceedingly blessed to contrast these two passages: "Their feet (the wicked) run to evil, and they make haste to shed innocent blood." (Isaiah 59:7) "How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation!" (Isaiah 52:7)

6. The fattened calf killed and eaten. "And bring here the fattened calf, and kill it: and let us eat, and be merry." (v. 23) First, note the contrast between the words of the "father" in connection with the "best robe," and here with the "fattened calf." In the former it was "bring forth," which indicated that the "prodigal" was on the outside. But now that be has been clothed, now that he has had put on him the "best robe," now that he has been suitably adorned for the father's presence, "Made us fit to be partakers of the inheritance of the saints in light" ( Colossians 1:12) —he is now inside the "father's" house, hence the "bring here." How marvelously and minutely accurate!

The "fattened calf" speaks of Christ Himself in all His excellency, provided, too, by the Father. The killing of the "calf" tells of the Savior's death for us, thus making it possible for sinners to be reconciled to a holy God. But the "fattened calf" was not only killed, it was, like the Passover "lamb," to be eaten—and eating here speaks of communion.

And observe the word of the "father" here—it was not, and "let him eat," but "let us eat." It is the Father with the now reconciled sinner, coming together, and they communing together over that which speaks of Christ. It is the sacrifice of Christ which is the ground of our fellowship with the Father.

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