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Luke 15:22
Verse
Context
The Parable of the Prodigal Son
21The son declared, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. ’22But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet.23Bring the fattened calf and kill it. Let us feast and celebrate.
Sermons
John Alexander Dowie
Leonard Ravenhill
Gerhard Du Toit
William MacDonald
Watchman Nee
Chip BrogdenSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
But the Father said, &c.--The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [TRENCH] (on the word "Father," see on Luk 15:18), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain. the best robe--Compare Zac 3:4-5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Isa 61:10; Rev 3:18). a ring--(Compare Gen 41:42; Jam 2:2). shoes--Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.
John Gill Bible Commentary
But the father said to his servants,.... The word "but", with which those words begin, is expressive of much grace, as it often is; see Co1 6:11 and signifies, that though the son had behaved so badly, and was now so sensible of it himself, as that he desired to be a hired servant, being unworthy to be called a son; but the "father", against whom he had sinned, would hear nothing of it: but said to his servants; not the angels, but the ministers of the Gospel; who are the servants of the most high God; and whose business it is to set forth, in the ministry of the word, the righteousness of Christ, and the everlasting love of God; and to direct souls to a life and conversation becoming the Gospel of Christ; and to set before them the rich provisions of the Gospel for their nourishment, joy, and comfort. These servants, the father of the son ordered, not to take him away from his presence, as one whose person he could not endure in his sight; nor to terrify and affright him with the curse and condemnation of the law, and fill his mind with wroth and terror; nor even to chastise and correct him for his former course of living, and to upbraid him with it; but to confer upon him all the honour, and high favours, and blessings that could be expressed in the following language: bring forth the best robe; out of the wardrobe, that it is in. The Vulgate Latin version adds "quickly"; which increases the father's regard to him and shows that he was in haste to have his son appear in a better condition: the Arabic version adds it in the next clause, "and put it on him quickly"; which expresses the same thing: and the Ethiopic version renders it, "hasten ye, bring", &c. By the "best robe" is meant, not water baptism; nor an holy life and conversation; nor any particular grace, as faith, or hope, or charity; or the whole of sanctification; nor Adam's robe of innocence; but the righteousness of Christ which is often compared to a robe, or garment, Isa 61:10 because it is not any thing in believers, but what is unto them, and upon them, and is put there by an act of God's grace in imputation; and is what covers their naked souls, and hides their sins from the avenging eye of divine justice; protects them from all injuries, and saves them from wrath to come; as well as beautifies and adorns them, and renders them acceptable in the sight of God; and keeps them warm and alive; and gives them a right and title to eternal life. This is as in the Greek text "the first robe"; and so it is rendered by the Vulgate Latin, and Arabic versions; because it was first in God's designation and counsel, and in Christ the head of his people, in whom they are blessed with all spiritual blessings before the foundation of the world, and so with this blessing; and it was also provided and secured in the everlasting covenant of grace, long before Adam's robe of innocence and righteousness was made and wore by him: the reference is not to the first that should be come at in the wardrobe; or to that which the son wore before he went into the far country; but to the "Talith", which was the first and uppermost garment wore by the Jews, and answers to the Greek word "the stole", here used: so the Babylonish garment is called, , (d) which the gloss interprets a "Talith", made of pure wool. The Ethiopic version renders the phrase, "fragrant garments"; and such are Christ's garments of salvation, and robe of righteousness; see Psa 45:8 the Persic version renders it, "the splendid robe"; and the Syriac, as ours, the "chief", or "best robe"; and such is Christ's righteousness: it is a better righteousness, not only than that of a self-righteous Pharisee; but better than the outward conversation garment of a real good man, which, at best, is imperfect; or than the inward sanctification of the Spirit of God, which, though pure, is not yet perfect: it is better than the robe of innocence wore by Adam in his sinless state; for that was but a natural righteousness, and the righteousness of a creature, and was loseable, as the event has shown; and had he kept it, would not have given him a title to eternal life: yea, it is better than the righteousness of the angels heaven; for what is said of Adam's, may be said of theirs, that it is natural, the righteousness of a creature; and had it not been for confirming grace, a loseable one: but Christ's righteousness is pure and perfect; the righteousness of God, and an everlasting one: and when the servants of God, the ministers of the Gospel, are ordered to bring it out, and put it on him: this is done, not by the imputation of it to men, for that is the Father's act; nor by application of it to them, that is the Spirit's work; but by a declaration of it, setting it forth in a ministerial way before them; declaring it to be a justifying one, and encouraging their faith to lay hold upon it as such: and put a ring on his hand; on one of the fingers of his hand: by which is intended not the grace of faith; that is, rather the hand on which the ring is put; and though this grace is both precious and ornamental, as will be allowed, yet it does not unite to Christ, this must be denied; it being a grace which flows from union, as all grace does; and by which souls have communion with Christ: nor are good works designed; such indeed who are called by grace, are to be set to work from a right principle, to a right end; and true grace does show itself by works; and good works are the seal and token of grace to the world; but then, as before, these are rather meant by the hand; since that is the instrument of action: nor is the seal and earnest of the Spirit meant by the ring. The Spirit of God is certainly the seal of grace, and the earnest of glory; and to have this is a high favour, and a precious benefit indeed, and what will never be taken away; but as faith, so not the Spirit is the bond of union between God and his people, but the fruit of it: by the "ring" is meant the everlasting love of God; and which, as a ring, is round, and has neither beginning nor end; it does not begin with the obedience of his people, nor with their love to him; nor with their conversion; nor with the mission, sufferings, and death of Christ; but was from all eternity; nor will it have any end, nor can there be any separation from it: this is the bond of union, that can never be dissolved; and this being manifested to the soul, is a token of freedom; it sets a man free from the bondage of corruption, and from the slavery of Satan, and introduces into the liberty of the children of God: it is a mark of great honour, a sign of riches, both of grace and glory; it is a declaration of sonship, and heirship; and is a seal and pledge of everlasting happiness: now the putting on of this ring does not design the shedding abroad of this love in the heart by the Spirit of God; but the declaration of it by his servants in a ministerial way; setting it forth in its nature and effects, to the great joy and comfort of souls; when believers receive it by the hand of faith, and which constrains them, and makes them active, and puts them upon doing good works to the glory of God. And shoes on his feet: by feet are meant the outward walk and conversation; which in persons called by grace should be different from what it was before, and from that of others: it should not be loose and naked, as those that walk barefoot, but should be upright, straight, and regular; not carnal and earthly, but spiritual and heavenly; and should be with prudence, care, and circumspection, and worthy of their calling, and as becomes the Gospel of Christ: and by "the shoes" may be meant, the preparation of the Gospel of peace, Eph 6:15. The Gospel is as shoes to the feet; it beautifies and adorns, Sol 7:1 it keeps the feet tight and straight, the conversation regular and upright; preserves from slipping and failing; strengthens and makes more fit for walking; directs, guides, and influences in walking, and protects from the stones, thorns, and scorpions of the world's reproaches; and the doctrines of it are shoes that will never wear out: and to walk according to the Gospel of Christ, is what Gospel ministers direct and exhort unto, and may be meant by their putting on those shoes; they pressing a good life and conversation from, and by the doctrines of grace. A person with all these things on him was reckoned, among the Jews, as one thoroughly dressed: a canon of theirs, relating to the defilement of leprosy, runs thus (e); "a man of Israel that goes into a house infected with the plague of leprosy, , "clothed with garments, and his sandals on his feet, and his rings on his hands", lo, that man is immediately defiled.'' (d) T. Bab. Sanhedrin, fol. 44. 1. Vid. Targum in Jos. vii. 21. (e) Maimon Hilch. Tumaot Tzaraath, c. 16. sect. 6. T. Bab. Cholin, fol 71. 2.
Tyndale Open Study Notes
15:22 The finest robe belonged to the father; it affirmed the son’s role as an heir and a cherished member of the household. • Get a ring for his finger: A ring was a symbol of authority. Like the robe, it indicated his status as son and heir.
Luke 15:22
The Parable of the Prodigal Son
21The son declared, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. ’22But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet.23Bring the fattened calf and kill it. Let us feast and celebrate.
- Scripture
- Sermons
- Commentary
The Prodigal Son
By John Alexander Dowie2.5K03:14LUK 15:19LUK 15:22LUK 15:24LUK 15:32ROM 6:16In this sermon, the preacher emphasizes the idea that as believers, we should not be slaves to Satan, sin, disease, death, or hell. The preacher tells a story of a prodigal son who had strayed from his father's teachings and lived a life of indulgence and sin. When the son returns to his father, expecting to be treated as a hired servant, the father instead embraces him with love and forgiveness. The preacher highlights that in God's house, there are no slaves, only sons and daughters, and encourages gratitude for this truth.
Quote - Fatted Calf
By Leonard Ravenhill1.6K00:23God's LoveRavenhill QuoteForgivenessLUK 15:22Leonard Ravenhill emphasizes the profound love of the father in the parable of the prodigal son, particularly focusing on the significance of the fatted calf, which symbolizes the father's readiness to forgive and celebrate the return of his wayward child. He reflects on the idea that the father cherished the calf for years, illustrating the depth of his love and the joy in reconciliation. Ravenhill encourages listeners to understand the heart of God as one that eagerly awaits our return, ready to embrace us with open arms.
Father of the Prodigal Son
By Gerhard Du Toit1.3K43:55Prodigal SonISA 61:10MAT 6:33LUK 15:22JHN 16:8ACT 1:8ROM 8:9EPH 5:18In this sermon, the preacher emphasizes the importance of relying on the Holy Spirit to convict people of their sins and bring about transformation in their lives. He reminds the audience that it is not their responsibility to convince others, but rather it is God's sovereign work. The preacher then focuses on the parable of the prodigal son, highlighting three actions of the father: clothing the son, completing his work in the son's heart, and commissioning the son. He draws parallels between the father's actions and how God looks upon our relationship with Him. The sermon encourages believers to trust in God's love and grace, and to embrace the transformation He brings.
Priorities-04 Dan 9
By William MacDonald9871:01:21Priorities2CH 7:14ISA 44:3ISA 55:1MAT 6:33LUK 14:33LUK 15:222CO 9:10The sermon transcript discusses various topics including the value of money, the power of prayer, and the importance of confession and humility. The speaker emphasizes the need for individuals to prioritize their spiritual growth and rely on prayer to bring about change in their lives and in society. The sermon also touches on the issue of television and the need for control and discernment in its use, especially when it comes to children. Lastly, the transcript briefly mentions the idea of storing crops for a better price, but does not provide a clear answer or guidance on the matter.
The Tragedy of the Church of Ephesus
By Watchman Nee0Returning to First LoveRestoration in ChristLUK 15:22REV 2:4Watchman Nee addresses the tragedy of the Church of Ephesus, emphasizing that they have left their 'first love' for Christ, which signifies both the initial time and the highest quality of love. He draws a parallel to the prodigal son, illustrating that the best love is what God desires from us. Despite their departure from devotion, there remains hope for restoration, as the Lord invites those who have strayed to return to their first love and rekindle their passion for Him.
Put Ye on the Lord Jesus
By Chip Brogden0MAT 17:2LUK 15:22ROM 13:12ROM 13:14GAL 3:27EPH 4:24EPH 6:11Chip Brogden preaches on the importance of putting on the Lord Jesus as a practical way to live out our new Christ-Life. He emphasizes that victory is found in Christ, not in ourselves, and that putting on the Lord Jesus is the key to making no provision for the flesh. By being clothed with Christ, we are immersed into Him, and His character replaces our own, leading to a transformation in our behavior and conduct.
Bishop Wilson's Meditations on His Sacred Office, No. 5.-- Thursday
By J.H. Newman0DEU 1:17EZK 2:6MRK 8:33LUK 15:221CO 16:222CO 10:42CO 13:101TI 1:20REV 2:20J.H. Newman preaches on the importance of maintaining peace, love, and discipline within the Church, emphasizing the need to correct and punish those who cause unrest or disobedience. He prays for God's assistance in rooting out strife and variance, and for the Church to experience tranquility. Newman highlights the authority given by God's Word for spiritual discipline and the necessity of repentance and pardon for the salvation of souls.
Look Forward to a Wonderful Year in Christ
By Zac Poonen0New BeginningsGod's PromisesGEN 12:2EXO 3:17ISA 6:1MAT 10:8LUK 11:13LUK 15:22JHN 17:23ROM 4:201JN 1:9REV 1:10Zac Poonen encourages believers to look forward to a wonderful year in Christ by emphasizing the importance of making a new beginning, claiming God's promises, and extending mercy to others. He reminds us that God offers His best even after our failures and that we can experience a transformative year by living in the Spirit and being worshippers of God. Poonen highlights the significance of trusting in God's blessings and being a blessing to others, urging us to let go of past grudges and embrace a life filled with joy, peace, and love. By focusing on God's promises and living out our faith, we can expect a year that reflects the goodness of heaven on earth.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
But the Father said, &c.--The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [TRENCH] (on the word "Father," see on Luk 15:18), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain. the best robe--Compare Zac 3:4-5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Isa 61:10; Rev 3:18). a ring--(Compare Gen 41:42; Jam 2:2). shoes--Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.
John Gill Bible Commentary
But the father said to his servants,.... The word "but", with which those words begin, is expressive of much grace, as it often is; see Co1 6:11 and signifies, that though the son had behaved so badly, and was now so sensible of it himself, as that he desired to be a hired servant, being unworthy to be called a son; but the "father", against whom he had sinned, would hear nothing of it: but said to his servants; not the angels, but the ministers of the Gospel; who are the servants of the most high God; and whose business it is to set forth, in the ministry of the word, the righteousness of Christ, and the everlasting love of God; and to direct souls to a life and conversation becoming the Gospel of Christ; and to set before them the rich provisions of the Gospel for their nourishment, joy, and comfort. These servants, the father of the son ordered, not to take him away from his presence, as one whose person he could not endure in his sight; nor to terrify and affright him with the curse and condemnation of the law, and fill his mind with wroth and terror; nor even to chastise and correct him for his former course of living, and to upbraid him with it; but to confer upon him all the honour, and high favours, and blessings that could be expressed in the following language: bring forth the best robe; out of the wardrobe, that it is in. The Vulgate Latin version adds "quickly"; which increases the father's regard to him and shows that he was in haste to have his son appear in a better condition: the Arabic version adds it in the next clause, "and put it on him quickly"; which expresses the same thing: and the Ethiopic version renders it, "hasten ye, bring", &c. By the "best robe" is meant, not water baptism; nor an holy life and conversation; nor any particular grace, as faith, or hope, or charity; or the whole of sanctification; nor Adam's robe of innocence; but the righteousness of Christ which is often compared to a robe, or garment, Isa 61:10 because it is not any thing in believers, but what is unto them, and upon them, and is put there by an act of God's grace in imputation; and is what covers their naked souls, and hides their sins from the avenging eye of divine justice; protects them from all injuries, and saves them from wrath to come; as well as beautifies and adorns them, and renders them acceptable in the sight of God; and keeps them warm and alive; and gives them a right and title to eternal life. This is as in the Greek text "the first robe"; and so it is rendered by the Vulgate Latin, and Arabic versions; because it was first in God's designation and counsel, and in Christ the head of his people, in whom they are blessed with all spiritual blessings before the foundation of the world, and so with this blessing; and it was also provided and secured in the everlasting covenant of grace, long before Adam's robe of innocence and righteousness was made and wore by him: the reference is not to the first that should be come at in the wardrobe; or to that which the son wore before he went into the far country; but to the "Talith", which was the first and uppermost garment wore by the Jews, and answers to the Greek word "the stole", here used: so the Babylonish garment is called, , (d) which the gloss interprets a "Talith", made of pure wool. The Ethiopic version renders the phrase, "fragrant garments"; and such are Christ's garments of salvation, and robe of righteousness; see Psa 45:8 the Persic version renders it, "the splendid robe"; and the Syriac, as ours, the "chief", or "best robe"; and such is Christ's righteousness: it is a better righteousness, not only than that of a self-righteous Pharisee; but better than the outward conversation garment of a real good man, which, at best, is imperfect; or than the inward sanctification of the Spirit of God, which, though pure, is not yet perfect: it is better than the robe of innocence wore by Adam in his sinless state; for that was but a natural righteousness, and the righteousness of a creature, and was loseable, as the event has shown; and had he kept it, would not have given him a title to eternal life: yea, it is better than the righteousness of the angels heaven; for what is said of Adam's, may be said of theirs, that it is natural, the righteousness of a creature; and had it not been for confirming grace, a loseable one: but Christ's righteousness is pure and perfect; the righteousness of God, and an everlasting one: and when the servants of God, the ministers of the Gospel, are ordered to bring it out, and put it on him: this is done, not by the imputation of it to men, for that is the Father's act; nor by application of it to them, that is the Spirit's work; but by a declaration of it, setting it forth in a ministerial way before them; declaring it to be a justifying one, and encouraging their faith to lay hold upon it as such: and put a ring on his hand; on one of the fingers of his hand: by which is intended not the grace of faith; that is, rather the hand on which the ring is put; and though this grace is both precious and ornamental, as will be allowed, yet it does not unite to Christ, this must be denied; it being a grace which flows from union, as all grace does; and by which souls have communion with Christ: nor are good works designed; such indeed who are called by grace, are to be set to work from a right principle, to a right end; and true grace does show itself by works; and good works are the seal and token of grace to the world; but then, as before, these are rather meant by the hand; since that is the instrument of action: nor is the seal and earnest of the Spirit meant by the ring. The Spirit of God is certainly the seal of grace, and the earnest of glory; and to have this is a high favour, and a precious benefit indeed, and what will never be taken away; but as faith, so not the Spirit is the bond of union between God and his people, but the fruit of it: by the "ring" is meant the everlasting love of God; and which, as a ring, is round, and has neither beginning nor end; it does not begin with the obedience of his people, nor with their love to him; nor with their conversion; nor with the mission, sufferings, and death of Christ; but was from all eternity; nor will it have any end, nor can there be any separation from it: this is the bond of union, that can never be dissolved; and this being manifested to the soul, is a token of freedom; it sets a man free from the bondage of corruption, and from the slavery of Satan, and introduces into the liberty of the children of God: it is a mark of great honour, a sign of riches, both of grace and glory; it is a declaration of sonship, and heirship; and is a seal and pledge of everlasting happiness: now the putting on of this ring does not design the shedding abroad of this love in the heart by the Spirit of God; but the declaration of it by his servants in a ministerial way; setting it forth in its nature and effects, to the great joy and comfort of souls; when believers receive it by the hand of faith, and which constrains them, and makes them active, and puts them upon doing good works to the glory of God. And shoes on his feet: by feet are meant the outward walk and conversation; which in persons called by grace should be different from what it was before, and from that of others: it should not be loose and naked, as those that walk barefoot, but should be upright, straight, and regular; not carnal and earthly, but spiritual and heavenly; and should be with prudence, care, and circumspection, and worthy of their calling, and as becomes the Gospel of Christ: and by "the shoes" may be meant, the preparation of the Gospel of peace, Eph 6:15. The Gospel is as shoes to the feet; it beautifies and adorns, Sol 7:1 it keeps the feet tight and straight, the conversation regular and upright; preserves from slipping and failing; strengthens and makes more fit for walking; directs, guides, and influences in walking, and protects from the stones, thorns, and scorpions of the world's reproaches; and the doctrines of it are shoes that will never wear out: and to walk according to the Gospel of Christ, is what Gospel ministers direct and exhort unto, and may be meant by their putting on those shoes; they pressing a good life and conversation from, and by the doctrines of grace. A person with all these things on him was reckoned, among the Jews, as one thoroughly dressed: a canon of theirs, relating to the defilement of leprosy, runs thus (e); "a man of Israel that goes into a house infected with the plague of leprosy, , "clothed with garments, and his sandals on his feet, and his rings on his hands", lo, that man is immediately defiled.'' (d) T. Bab. Sanhedrin, fol. 44. 1. Vid. Targum in Jos. vii. 21. (e) Maimon Hilch. Tumaot Tzaraath, c. 16. sect. 6. T. Bab. Cholin, fol 71. 2.
Tyndale Open Study Notes
15:22 The finest robe belonged to the father; it affirmed the son’s role as an heir and a cherished member of the household. • Get a ring for his finger: A ring was a symbol of authority. Like the robe, it indicated his status as son and heir.