And bring here the fatted calf, and kill it; and let us eat, and be merry:
All Commentaries on Luke 15:23 Go To Luke 15
Cornelius a Lapide
AD 1637
And bring hither the fatted calf. τον μόσχον, that particular calf which I ordered to be fattened for such a solemn occasion as this. All these things, the robe, the ring, the shoes, and the fatted calf, show the delight of the father, i.e. the joy of God and His angels at the conversion of a sinner, and teach us that by the great mercy of God, a penitent is restored to the same, or even a better position than that, which he held before he fell into sin.
But with S. Augustine, S. Jerome, and Bede, we may attach a separate meaning to each.
So we may take the best robe to mean not innocence, for this once lost cannot be regained, but first grace and love. Thus the Interlinear interprets it as, "the robe of the Holy Spirit, which is an earnest of immortal life." According to S. Ambrose, it is "the cloke of wisdom;" but S. Augustine considers it "the dignity which Adam lost."
By the ring we may understand the express image of God, which some see in one virtue, some in another.
"The ring," says Bede, "is the seal of our unfeigned faith," or, according to S. Chrysostom in the Catena, the symbol of the seal of salvation, or rather, the badge of betrothment, the pledge of nuptials with Christ. It is "the signet of faith with which the promises are sealed in the hearts of the faithful." Gloss. "The seal of Christ"s image, and impress of the truth." Interlinear. "The pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger." S. Augustine. See Genesis 41:42; Jeremiah 22:24; Haggai 2:23.
"On his hand," i.e. by his working, that his faith may be made manifest by his works, and that his works may be established by his faith. Interlinear.
By "the shoes on his feet" is typified promptitude in the exercise of acts of virtue, particularly as regards the preaching of the gospel; for those who are converted greatly desire the conversion of others. Or, as S. Augustine explains, "The shoes are the preparation for preaching the gospel, in order not to touch earthly things," that, says S. Chrysostom, "a man may walk firmly along the slippery path of the world;" the course of our life is called in Scripture a foot (pes).
Again, "the shoes" are the examples of good men, which, as it were, leave footprints, to enable us to follow in their steps.
"The fatted calf" is a figure of Christ, who in the Eucharist feeds the just, and those sinners who are penitent, with His body and His blood, comforting and soothing in a wonderful manner those who have been newly converted as well as those who have long since repented.
Hence the Interlinear says, "Christ is the fatted calf abounding in every spiritual virtue, so that He suffices for the salvation of the whole world." And S. Chrysostom: "Christ is called the calf because of the sacrifice of His body, and fatted, because He made satisfaction for all." And Augustine: "The fatted calf is our Lord Himself in the flesh, 1oaded with insults. The father commands it to be brought, i.e. commands Christ to be preached. He also bids them kill it, in allusion to the death of Christ. For He is then killed to each man who believes him slain."
Let us eat and be merry. God, says Euthymius, is said to eat in proof of His joy. "For," adds S. Jerome ( Ephesians 146), "there can be no rejoicing if our Father be absent from the feast," because, says Bede and S. Ambrose, "the food of the Father is our salvation; the joy of the Father the redemption of our sins." And according to the Gloss, "The salvation of sinners is the refreshment of God and the saints. Observe also that the calf is slain after that the robe, the ring, and the shoes are provided, to teach us that we must put on the hope of the immortality for which we were created, that we must seal our works with the signet of faith, and preach by the confession of Christ, if we would partake of the heavenly mysteries."
