Mark 15:24Meaning & Commentary from the Church Fathers

The soldiers stood watch over Jesus (Matt. 27:36), continuously safeguarding Him so that He would not depart from us, bearing the suffering demanded by the Jewish people. Let Christ suffer and die for my sake, so that through His suffering He may rise again. He did not descend from the cross for Himself, but for me. For the sake of Christ and for our benefit, they divided His garments, because no one can possess everything. They cast lots for the chiton because the Holy Spirit does not give according to human desire; the gifts are varied, yet the Spirit orchestrates all, distributing individually as He wills (1 Cor. 12:4, 11).

Where can we find the divided garments of Christ? In Matthew, there is a purple robe; in John, a purple robe; in Mark, a plain piece of porphyry; and in Luke, a light garment (Matt. 27:28; John 19:2; Mark 15:17; Luke 23:11). Christ had only this one garment, yet countless individuals were clothed with it! I believe He not only clothed the four Evangelists and the soldiers but also many others.

Returning to the Evangelists, we do not see four different fabrics, but rather the distinct virtues represented by each. One wrote profoundly about the kingdom, while another explored the breadth of human experience. Luke emphasized the purity of priestly garments, Mark did not chase after luxurious textiles, and John intricately wove his discourses into garments for our faith. Does this opening not resemble a woven tapestry? “In the beginning was the Word, and the Word was with God, and the Word was God. It was in the beginning with God. By Him all things began to be” (John 1:1-3). Furthermore, Mark, seemingly content with the richness of the porphyry, begins directly: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1).

The garments of Christ, while divided, symbolize either His deeds or His abundant gifts. However, the chiton, which represents faith, remains indivisible (Eph. 4:5; John 19:23-24). It is not shared fractionally among us but is whole and belongs entirely to each individual. What is not divided among all retains its completeness.

Just as the chiton was woven from above (John 19:23), so faith in Christ descends from divine heights into our human realm. The One who existed before all ages took on flesh in these last days. He demonstrated that faith must not be fragmented but preserved whole and untouched.

He is the restoration of the fallen, the strength of those who stand firm, the support for the weak, the shepherd’s staff for the flock, the guide for the redeemed, the fulfillment for the thriving, the salvation for both soul and body, the dispeller of all evils, the provider of all good, the annihilation of sin, the source of resurrection, and the tree of everlasting life.

Justin recorded to the Emperor, "After His crucifixion, those who crucified Him cast lots about His garment and divided it among themselves. And that it was really so, you can learn from the acts drawn up under Pontius Pilate." The soldiers decided among themselves how to handle the chiton, but ultimately, the divine will prevailed, fulfilling what was foretold in the Scriptures. The prophecy spoken by David was now coming to fruition (Psalm 21:19). David's words served as a true prophecy concerning the Messiah. It was not only astonishing that they dared to divide the garments, but that they would gamble over one of them. These actions reflected the words of the suffering Messiah, destined to die in humiliating nakedness, persecuted by the intense animosity of His foes. O Lord Jesus, Your mercy toward us will be profound if our final breath is praise to You, our Saviour, who was crucified for us. Amen.

They divided His garments, casting lots for them, and erected a sign above His head that read: ‘This is Jesus, King of the Jews.’ Additionally, they crucified two thieves alongside Him, one on His right and one on His left, fulfilling the prophecy, as Mark indicates, that He was counted among the transgressors (Isaiah 53:12).

Jesus' upper garment was torn into four pieces; however, His lower garment, the chiton, remained intact as it was woven without seams. The soldiers agreed to cast lots to determine who would receive it, and they proceeded to do so. This action fulfilled the prophecy of David: "they divide my garments among themselves, and cast lots about my clothing" (Psalm 21:19). After distributing Jesus’ clothes, the soldiers took their places at the foot of the cross, where they remained to guard Him. Since it is said that Adam was buried at this location, it has become customary to depict a human skull beneath the cross of Jesus Christ.

Comparatively, Cicero’s texts also confirm the practice of affixing crosses before the act itself. Regarding Jesus Christ, the writings of early Church Fathers such as St. Cyprian, Gregory the Theologian, John Chrysostom, and Augustine affirm that He was crucified on a pre-erected cross. Instances of crucifying the condemned while still on the ground should be viewed as exceptions, notably in martyrdom accounts. Therefore, prior to the execution, the primary instrument for that act was swiftly stabilized, requiring minimal time. Soldiers dug three holes in the ground quickly, while others possibly removed the garments from those condemned. The dishonor of this execution was heightened by the nakedness of the victims during crucifixion. This was the common practice, contrary to incidents where individuals were crucified adorned, which are rare exceptions. The Gospel accounts confirm that the clothing of Jesus was taken away. Thus, artistic depictions showing the crucified Savior in full attire misrepresent historical accuracy. Nonetheless, it remains ambiguous whether all of Jesus' garments were removed during the crucifixion; ancient writers had different interpretations of His death. There are suggestions that He might have been left with a loincloth, as mentioned in the Acts of Pilate. The term "naked" used to describe the crucified does not necessarily mean complete exposure, since Jewish customs also respected modesty during executions. To intensify the torment and mockery, the crown of thorns was likely placed upon Him. The height of the cross, while not as exaggerated as traditionally portrayed, still made it difficult to elevate and affix a living body. Ladders would have been used, allowing the executioners to lift Jesus, who was first seated on a small piece of wood secured to the cross. His arms were then extended along this bar and tied with ropes. This raises the possibility that the two criminals beside Jesus were bound rather than nailed, as seen in some artistic interpretations. However, historical sources do not support this. In some regions, victims’ limbs were merely bound. Eventually, at the climax of His suffering, nails were driven through His outstretched hands, penetrating the wood. While this took place, the executioners also secured Jesus' feet to the upright post, using either one nail for both feet or two nails, one for each leg. It is indisputable that Jesus' crucifixion followed a traditional method, although there is uncertainty about whether one or two nails were used for His feet. Church Fathers have offered differing views on this issue, with some suggesting a single nail for both feet, while others affirm that two were used to secure them. Regardless of the precise number of nails, all sources affirm that both hands and feet were affixed to the cross. This is notably seen in interpretations of Psalm 21:17 which reflect the reality of Christ's crucifixion. In this manner, the Son of God willingly became the sacrifice for humanity's sins, meeting an end similar to that of the most vilified criminals, alongside the two thieves crucified at Golgotha—each cross arranged to further disgrace Him. Even at the moment when the hammer drove the nail into His hand, the Savior offered a prayer for those who executed Him, saying, “Father, forgive them, for they do not know what they are doing.” For details regarding the division of His garments, see John 19:23-24.