John 19:24Meaning & Commentary from the Church Fathers

Nor is the expression "woven from above" without meaning (v. 23). Some say that it has an allegorical sense and means that the Crucified One was not a mere man, but also had the Godhead from above.

Others maintain that the Evangelist is here describing the very form of the tunic. Since in Palestine garments are woven by folding two pieces of fabric together, John says "woven from above" to show that the tunic was precisely of this kind. It seems to me that he says this to indicate the poverty of the garments and that Christ, as in everything else, observed simplicity also in clothing.

So they left its possession to the lot, because falsehood cannot belong to Christ, who says in the words of the Psalmist: “They divided My garments among themselves, and for My clothing they cast lots” (Ps 21:19).

All this was foretold for our spiritual profit. By comparing the words with the events that came to pass, we may see that He is the One foretold.

He was foretold as the One who would come for us in our likeness, and whose death was expected for the life of all.

No one with understanding will think that the Savior Himself, like the senseless Jews, allowed Himself to strain out a gnat (Mt 23:24).

That would mean foretelling small and slight sufferings, such as mentioning the division of the garments, while swallowing a camel.

That would mean not giving special attention to the great and excessive crimes against religion. Rather, He foretold these things together with those greater matters.

He did this first so that we might know that, being God by nature, He knew all things to come.

Then also He did it so that we might believe that He truly is the One foretold. Through the many prophecies fulfilled in Him, we are guided to the knowledge of the truth.

But if, after careful consideration, we can say something more about the division of the garment, something that will certainly do no harm and may benefit readers, I shall say it.

When they divided the Savior’s garments into four parts and preserved one, the ineffable wisdom of the Only-begotten gave a sign of mystical providence.

Through this providence, the four parts of the world were to receive salvation.

Indeed, the four parts of the world have, as it were, divided among themselves and yet indivisibly possess the truly holy garment of the Word, that is, His body.

Though distributed into separate portions, the Only-begotten sanctifies each one’s soul and body through His flesh.

Yet He remains wholly and indivisibly one in all, being everywhere. For He is not divided at all, according to the word of Paul (1 Cor 1:13).

The shadow of the Law also depicts this meaning of His mystery for us. It commands that the lamb be taken at its appointed time.

It is not to be taken so that each person separately has one lamb. Rather, it is to be taken by houses and communities.

It says that each man shall take his neighbor and his near one (Ex 12:4). Thus He commanded that one lamb be divided among many people.

Yet lest, when its flesh passed from one house to another, it should again seem to be divided by this, He adds another command.

Namely: “It shall be eaten in one house; you shall not carry any of its flesh outside” (Ex 12:46).

Notice how, according to what I have just said, Scripture preserved this for Him even in types and shadows.

On the one hand, it preserved division among the many who could be in each house.

On the other hand, it takes great care that He should not appear divided, but should be shown completely and wholly as one in all, distinct and yet indivisible.

Understand something similar concerning His garments. They were divided into four parts, while the tunic remained undivided.

There is no harm in adding this also. If anyone wishes, in a contemplative sense, to take the “tunic woven from above and without seam” as a sign of Christ’s Holy Body, let him receive this interpretation.

For His body came into being without intercourse, and without, as it were, the sewing together of man and woman.

Rather, by the action of the Holy Spirit and the Power of the Most High, it was woven into the form fitting for it.

Indeed, would it be unreasonable not merely to refrain from rejecting such thoughts? Should they not rather be approved as inventions of a subtle mind?

They do no harm to what is chief and necessary in the faith. On the contrary, they contain thoughts that may be useful.

Someone may ask what is signified by the division of His garments into so many parts, and by the casting of lots for the tunic. The garments of the Lord Jesus Christ, divided into four parts, symbolize His fourfold Church.

The Church embraces the whole earthly globe, which may be said to consist of the four quarters of the world. She is spread equally and harmoniously through all quarters.

Therefore in one place He says that He will send His angels to gather His elect from the four winds (Mt 24:31). What is this if not from the four quarters of the world: east, west, north, and south?

The tunic for which they cast lots signifies the unity of all the parts, held together by the bond of love. If love is "a still more excellent way" (1 Cor 12:31), and "surpasses knowledge" (Eph 3:19), and is "the bond of perfection" (Col 3:14), then fittingly the tunic that signifies it is described as woven from above.

It was not sewn, lest it ever come apart at the seam. It is whole, because it gathers all into one whole. What is shown by the casting of lots, if not the mercy of God? When a lot is cast, the reward is determined not by a man's merits, but by God's hidden decision.

Here "they took" must be understood, so that the sense is: they took His garments and divided them into four parts, one part for each soldier, and they took the tunic.

He spoke in this way so that we might see that no lot was cast for His other garments. It was cast only for the tunic, which they took together with the other garments, but did not divide into parts.

For he says of it further, explaining: "Now the tunic was without seam, woven from the top throughout." Why they cast lots for it he then relates: "They said to one another, Let us not tear it, but cast lots for it, whose it shall be."

Thus it is clear that with regard to the other garments they received equal parts, so that there was no need to cast lots. In the case of the tunic, however, they could not receive separate parts without tearing it.

They would then possess useless pieces of it. To prevent this, the soldiers preferred that by lot it should fall to only one of them.

The prophetic testimony also agrees with this Gospel narrative. The Evangelist himself immediately adds it, saying: "that the Scripture might be fulfilled: They divided My garments among them, and for My clothing they cast lots" (Jn 19:24; cf. Ps 22:18).

For He did not first say "they cast lots," but "they divided." Nor did He say "they divided by lot." After saying nothing about lots concerning the other garments, He then said, "and for My clothing they cast lots," meaning that remaining tunic.

I will speak of this, as far as He permits, after I first refute the slander that may arise, as though the Evangelists do not agree with one another.

I will show that the words of the other Evangelists do not contradict John's account. Matthew says, "They divided His garments, casting lots" (Mt 27:35). He intended us to understand that this division of the garments also concerned the tunic, for which they cast lots.

For in dividing all the garments, among which the tunic was included, they cast lots for it also. Luke said the same: "They divided His garments, casting lots" (Lk 23:34).

In dividing, they came to the tunic, concerning which they cast lots, so that all the garments might be completely divided among them.

What difference is there between Luke's wording, "They divided His garments, casting lots," and Matthew's wording to the same effect? Only this, that Luke uses the plural "lots" for the singular, a figure of speech not unusual in Sacred Scripture.

In some manuscripts, however, one may find "lot" and not "lots." Mark alone seems to have created some difficulty.

For when he says that they cast lots for them, "what each should take" (Mk 15:24), he seems to say that the lot was cast for all the garments, and not only for the one tunic.

But here brevity creates obscurity. It is said, "casting lots for them," as though he had said, "casting lots when they had divided," which is what happened.

The division of His garments would not have been completed unless the lot had made clear who was also to receive the tunic. Thus the disputes among those dividing them would be ended and not arise again.

When he said, "what each should take," insofar as this concerns the lot, it must not be referred to all the garments that were divided. The lot was cast over who should take the tunic.

Mark did not relate what kind of tunic it was, or how, after everything had been divided equally, it alone remained as the object of the lot so that it would not be torn.

Therefore he used the phrase, "what each should take," meaning, "who should take it." It is as though the whole sentence read: "They divided His garments, casting lots for them, to see who should take the tunic, which lay beyond the equal portions."

Someone may ask what is signified by the division of the garments into so many parts, and by the lot concerning the tunic. The garment of the Lord Jesus Christ, divided into four parts, symbolized His Church, composed of four parts.

She is stretched throughout the whole circle of the lands, which consists of four parts. The Church is divided equally, that is, while preserving unity, throughout all these parts.

Therefore He says elsewhere that He will send His angels, that they may gather His elect from the four winds (cf. Mt 24:31; Mk 13:27). What does this mean except from the four parts of the world: east, west, north, and south?

The tunic divided by lot symbolizes the unity of all the parts, which is founded on love. When the Apostle intended to speak of love, he said, "I will show you a still more excellent way" (1 Cor 12:31).

Elsewhere he said, "to know the love of Christ which surpasses knowledge" (Eph 3:19). Again, in another place: "Above all these things put on love, which is the bond of perfection" (Col 3:14).

If love has a more excellent way, surpasses knowledge, and is commanded above all, then deservedly the tunic serving as its symbol is said to be woven from above and not sewn.

It was not to be divided, and it passed to one possessor, because He gathered all into one. Likewise with the Apostles, although their number was twelve, that is, four parts of three, and although all were questioned, Peter alone answered: "You are the Christ, the Son of the living God" (Mt 16:16).

To him alone it was said, "I will give you the keys of the Kingdom of Heaven" (Mt 16:19), as though he alone would receive the power to bind and loose.

Since he alone gave that answer on behalf of all, he received this power together with all, as one person representing unity. Therefore he is one for all, because unity is in all.

So here also, when John said "woven from above," he added "throughout." If we relate this to what it signifies, no one sharing in it, that is, in the tunic, the Church, is found who does not belong to the whole.

From this "whole," as is evident from the Greek, the Church received the name catholic. Blessed Augustine points to the connection between "whole," ολον, and "catholic," καθολικη, a term derived from the expression "according to the whole," καθ' ολου.

What is entrusted in the form of a lot, if not the grace of God? In the person of one, the tunic thus came to all, and for this reason the lot was pleasing to all.

So also the grace of God comes to all in unity. When a lot is cast, it falls not according to the merits of this or that person, but according to the hidden judgment of God.

Let no one say that all this signifies nothing good because it was done through wicked men. It was done not through those who followed Christ, but through those who persecuted Him.

What, then, shall we say about the Cross itself? It also was made, and Christ was nailed to it, by enemies and impious men.

Yet it is rightly understood to symbolize what the Apostle expressed: "the breadth and length and height and depth" (Eph 3:18). The breadth lies in the crossbeam, on which the arms of the Crucified were stretched out.

It symbolizes good works in the breadth of love. The length ran from the crossbeam to the ground, where the back and feet were fastened. It symbolizes steadfastness throughout all time until the end of the world.

The height is in the summit that rises above the crossbeam. It symbolizes the supreme end toward which all labors are directed. Everything done in length and breadth, in goodness and steadfastness, must be done for the height of heavenly rewards.

The depth is in that part by which the cross is fixed in the earth. There it is hidden and inaccessible to sight. Yet from it all the visible and prominent parts emerge.

So too all our good works proceed wholly from the depth of God's grace, which is inaccessible to sight and recognition.

Even if Christ's Cross symbolizes only what the Apostle said, "Those who are Christ's have crucified the flesh with its passions and desires" (Gal 5:24), how great a good this is.

Yet none other than the good spirit does this, the spirit that wars against the flesh, although Christ's Cross was prepared by an enemy, that is, by an evil spirit.

Finally, what is the sign of Christ? Everyone knows it is the Cross of Christ. If this sign is not set upon the forehead of believers, or upon the water in which they are to be reborn, or upon the oil with which their anointing is performed, or upon the sacrifice by which they are strengthened, none of these is properly accomplished.

How, then, is nothing good symbolized in what the wicked did, when in Christ's Cross, prepared by the wicked, every good thing is sealed for us in the celebration of the Mysteries?

But this is enough for now. What follows next we shall consider and interpret another time, with God's help.

116. Therefore the soldiers guarded Jesus (Mt 27:36), and they guard Him to this day, so that He may not depart from anyone, and so that He may not abandon His suffering, as the Jewish people demanded.

Let Christ suffer and die for me, so that after suffering for me He may rise. He did not wish to come down from the cross for His own sake, so that He might die for me.

They guard Christ for our sake, and for our sake they divide His garments, because no one can receive everything. They cast lots for the tunic because the Holy Spirit is not distributed according to human will. "There are varieties of gifts," but "the same Spirit works all things, distributing to each one individually as He wills" (1 Cor 12:4, 11).

117. Gather together the divided garments of Christ. Where should you seek them? In Matthew you will find the scarlet robe; in John, the purple garment; in Mark, simply the purple; in Luke, the bright robe. See Mt 27:28; Jn 19:2; Mk 15:17; Lk 23:11.

Christ had only this garment, yet how many He clothed with it! I am sure that He clothed not only the four Evangelists and not only the soldiers, but an innumerable multitude of different people. But let us return to the Evangelists.

118. Here you see not four kinds of garment, but the particular dignities of each Evangelist. One wrote sublimely of the Kingdom, another at length concerning human existence. Luke chose for himself the whiteness of priestly garments. Mark did not seek richness of fabric, while John seemed to weave his sayings into vestments for our faith.

Does not this beginning seem to you a woven pattern: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him" (Jn 1:1-3)? And Mark, as though content with the splendor of purple, began without any weaving of words: "The beginning of the Gospel of Jesus Christ, the Son of God" (Mk 1:1).

119. The garments of Christ were divided, signifying either His deeds or the gifts of grace. But the tunic, that is, the faith, could not be divided. See Eph 4:5; Jn 19:23-24. It is not distributed in parts among all, but belongs to each in its fullness. What is not divided among all remains whole.

120. As the tunic was "woven from above throughout" (Jn 19:23), so too is faith in Christ woven, descending from the divine heights into the human world. He who was born of God before all ages assumed flesh in the last times. He showed us that faith must not be torn, but must remain inviolate.

The Savior's tunic, woven completely from above, which the crucifiers did not tear, although they were permitted to do so, is the mutual and non-spatial bond and interweaving of the virtues. It is that fitting covering for the Logos, woven together by all of us. Or it is the grace of the new man in Christ, woven from above by the Spirit.

The outer garment is the sensible world, divided by the four elements. Those who spiritually crucify the Lord in us divide this world, as though it were four garments.

Thus the demons divide among themselves the visible creation, composed of the four elements. They prepare us to behold it only by sense, for the stirring of passion, without knowing the divine logoi contained within it.

As for the tunic of the virtues, although the demons strip it from us because we do not practice the good, they cannot persuade us that virtue is evil.

Therefore let us not make the Savior's five garments an occasion for our greed. Rather, let us understand what the intention of Scripture is in this place. Let us know how the Lord is crucified in us through our negligence toward the good. Let us know how He is stripped through our failure to do good, and how the demons, to make us serve the passions, divide His creation as though it were His garments.

Having understood all this, let us become steadfast guardians of the good things given us by God. With inward nobility, let us contemplate creation only for His glorification. Through diligence in good works, let us preserve inviolate the tunic of the Logos of knowledge, by which I mean the virtues.

If, besides what has been said, you wish to understand by the tunic woven from above the world of bodiless and intelligible beings, and by the outer garment, which Scripture divided into four parts as into elements, nature, then you will not sin against the truth.

Of these two worlds, the demons destroyed the body by corruption, having gained power against us through transgression of the law of the commandment. But they did not tear the soul, since it is akin to the world above.

The God-bearing Maximus, explaining the Lord's garments figuratively, says that the seamless tunic from above signifies the unbroken weaving of the virtues and the bond woven by the grace of God, which inwardly covers our understanding. The murderous demons often deprive us of it through negligence and sloth, yet they are not permitted to divide it so that we no longer understand what virtue is.

Thus we always understand virtue, even though we do not use its covering. The divided garments signify the outer clothing, composed of sensible wealth and divided into the four worldly elements, to which these murderous mockers persuade us to be attached.

According to another reckoning, the tunic woven from above may also be understood as the soul of each person, inspired from above. It is not stitched, since it is simple and uncompounded. It is not torn, since it is immortal. The divided garments signify the body, because through corruption it is dissolved into the four elements.

Therefore he who tears the Church of Christ cannot possess the garment of Christ. On the contrary, when after Solomon's death his kingdom and people were to be divided, the prophet Ahijah met Jeroboam the king in the field. He tore his garment into twelve pieces and said: "Take for yourself ten pieces, for thus says the Lord: Behold, I am tearing the kingdom out of the hand of Solomon, and I will give you ten tribes. Two tribes shall be his, for the sake of My servant David and for the sake of Jerusalem, the city which I have chosen for Myself, to set My name there" (3 Kgs 11:31-32, 36).

Therefore, when the twelve tribes of Israel were to be divided, the prophet Ahijah tears his garment. But since the people of Christ must not be divided, Christ's tunic, woven throughout as one piece, was not torn by those who obtained it. By the indivisible strength of its bond, it points to the indivisible concord of all of us who have put on Christ. Thus by the mystical sign of His garment, the Lord prefigured the unity of the Church.

In this the prophecy of David was fulfilled: "They divide My garments among themselves, and for My clothing they cast lots" (Ps 21:19). Having divided the garments of Jesus, the soldiers sat down by the cross and, sitting there, guarded Him.

Thus these were the words of the suffering Messiah, who had to die in shameful nakedness, pursued by the hardened hatred of His enemies. O Lord Jesus! Great will Your mercy be toward us if our final breath also becomes praise to You, our Savior, crucified for us. Amen.