1063
THE KING’S BUSINESS
on him, says the father. ■ It is done, and the rags of the swineherd stript off; the best robe in the house is thrown over his naked shoulders, and flows in rich beauty to his bleeding feet; and there now he stands—a beautiful type of the-investiture of a sinner in the righteous and imputed merits o f the Saviour—that best-robe in God’s own house, a garment “fairer than ever angel wore.” “Put a ring,” says the father next, “on his finger.” And what to him was an unexpected honor, is to us, since rings were used of old as seals, a type of those graces whereby the Holy Spirit seals believers unto the day of re demption. That ring, as the diamond on its golden hoop flashes with many colors, may have other meanings; signifying here the espousals between Christ and His Church; it may be the token of her mar riage, the passport of those who are blessed to go in to the marriage supper of the Lamb. “Put shoes on his' feet,” says the father next—a command that indicates more than a tender regard for him, whose bare, bleeding feet touch his father’s heart. In those days, the servants and slaves wore no shoes, and were thus distinguished from the members of the family. The naked foot was a sign of servitude. This order, meant for more than his son’s com fort and a covering to those way-worn feet, was therefore tantamount to a dec laration from the father’s lips that the prodigal was not to be regarded as a ser vant, but as a son; that to him belonged all the privileges and possessions of son- ship; that he who had never lost his place in the father’s heart, was now to resume it at his table and in his house. Nor is this all. “Kill the fatted calf, and let us eat and be merry: for this my son was dead and he is alive again; he was lost, and is found.” He shall be feast ed. As these hollow eyes and sunken cheeks and wasted form, bear witness, he has starved long; but he shall be filled now. So the board is spread, the wine-cup circles, joy abounds, pleasure beams from dancers’ feet the floor; and there is more joy in the house over the lost one than
therefore, as the wanderer is recognized, on flying feet the old man runs to meet him; and ere the son has time to speak a word, the father has him in his arms, presses him to his bosom, and, covering his cheek with passionate kisses, lifts up his voice and weeps for joy. And this is God; the God whom we preach, as He is drawn by the hand and seen in the „face of Him whom He sent to seek and save us, to bring us back, to open a way of reconciliation. The God whose spirit inspires us vyith our first feeble desires to return; the God who, un willing that any should perish, invites and waits our coming. “Therefore,” like that father, often looking out for his son, “will the Lord wait, that He may be gracious unto you, and therefore” as was fulfilled by Jesus on His cross, “will He be exalted, that He may have mercy upon you. Blessed are all they that wait for Him. The people shall dwell in Zion; thou shalt weep no more. He will be very gracious unto thee at the voice of thy cry: when He shall hear it, He will answer thee.” A RECONCILING FATHER “The king kissed Absalom”—an act that here, as there, expressed more than mere affection. As in David’s palace where Ab salom was brought back after years of banishment, and his crimes were forgiven by a father who, all the time his face was turned from his wicked son, had, as Joab perceived and the Bible says, his heart to ward him, the kiss here is a sign of recon ciliation—a pledge that the past is all for given. Forgiven, but deeply penitent; sor rowful, yet rejoicing; happy with his father, but more than ever vexed with himself that he should have wronged and injured him, the prodigal is conducted home. The tidings spread like wildfire; the house is moved; the servants hurry to the scene; and the joyful father issues orders that teach them, and reassure his son, that the long-lost one is to be rein stated in all the privileges which his crimes had forfeited. Bring forth the fairest robe and put it
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