Matthew 27:35Meaning & Commentary from the Church Fathers

The soldiers kept watch over Jesus (Matt. 27:36), guarding Him still to prevent His departure from His suffering, which was demanded by the Jewish people. Let Christ suffer and die for my sake, so that He may rise again after enduring agony on my behalf. He chose not to save Himself from the cross, but to endure it for us. For His sake and for ours, they divided His garments, highlighting the truth that not everyone can possess everything. They cast lots for His seamless garment, as the Holy Spirit does not distribute gifts based on human desire; instead, “the Spirit produces all things, dividing to each one specially as He pleases” (1 Cor. 12:4, 11).

Let us gather these divided garments of Christ. Where can they be found? In Matthew, you will encounter a purple robe; in John, a robe of royal color; in Mark, a simple garment; and in Luke, a lighter cloth (see Matt. 27:28; Jn. 19:2; Mk. 15:17; Lk. 23:11). Though Christ possessed merely this garment, He has clothed countless individuals with it—indeed, not just the four evangelists and the soldiers, but many others as well.

Returning to the evangelists, what you see is not four distinct types of clothing, but rather the unique virtues of each writer. One penned his account with eloquence regarding the kingdom, while another explored human existence in breadth. Luke chose the purity of priestly attire, Mark did not pursue opulence, and John intricately woven his messages into garments for our faith. Does the introduction not resemble a beautifully crafted pattern: “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)? Mark, seemingly content with the richness of his narrative, simply states: “The beginning of the gospel of Jesus Christ, the Son of God” (Mk. 1:1).

Though the garments of Christ were divided, they symbolize His works or gracious gifts; yet, the chiton, representing faith, remains indivisible (see Eph. 4:5; Jn. 19:23-24). Faith is not fractioned among believers but is wholly given to each individual. What is not distributed remains complete.

Just as the chiton was woven without seams (Jn. 19:23), faith in Christ is created from above, descending from divine heights to earth. The One who existed before all time entered humanity in the fullness of time, illustrating that faith is meant to be preserved intact, never to be torn apart.

Instead, they decided to cast lots for it, fulfilling the Scripture that states, "They divided my garments among them, and for my clothing, they cast lots." The garments of Christ, though of lesser quality than those of the robbers, were distributed among them to bring David's prophecy to fruition. This division was done mockingly, as if they were royal garments, yet it was orchestrated to ensure the prophecy came to pass. The soldiers divided the clothing and cast lots for the seamless tunic, referred to in prophecy as a garment. The exact number of His garments is not specified by the evangelists, although some suggest there were five: four for the soldiers and the fifth being the seamless tunic. However, this view seems unlikely given that the Savior was known for His humble means, unlike others who may have possessed more attire. It is reasonable to think there were three garments: the seamless tunic closely fitting the body, an additional garment layered over this, and a third outer garment. According to tradition, this tunic was crafted by the Blessed Virgin Mary, woven from the top down, symbolizing the divine nature of Christ, crafted by God rather than through human means. The soldiers, having torn the other two garments, divided them among themselves and, in contrast, refrained from cutting the seamless tunic. By this, they indicated the mockery involved in how they treated His possessions. The division was not conducted with respect, but rather derisively, as if they were worthless, even though significant miracles were associated with Him, and yet their power was withheld.

Some question how Jesus commanded His apostles not to acquire additional garments, yet possessed more Himself. The response is that He indeed only had the one seamless tunic against His body; other items were not tunics but outer garments. Thus, we can infer that there was one of each type of garment. Consider how the entirety of our Savior's body was subjected to scorn: His head crowned with thorns, His face marred by spitting and blows, His lips made bitter by gall and vinegar, His ears insulted, His neck strained, His back and chest whipped, His hands and feet pierced by nails, and His side pierced by a spear, as John recounts. His entire being was humiliated through crucifixion. Therefore, when we face insults, shame, or humiliation, let us remember these instances, setting aside our vexation, for Jesus Christ is divine while we are mere mortals, He is the Sovereign, and we are servants; He is sinless, yet we are flawed, suffering from those who serve rather than being served. He endured for our sake while we often bear burdens for ourselves; He stood before the Jews, Romans, and Greeks, while we face far fewer adversaries.

The chiton, woven from above, symbolizes a connection to virtues and grace, which envelop our minds. This garment is frequently stripped from us by our adversaries, who tempt us through negligence and indolence; however, while they cannot tear it from us completely, we retain awareness of virtue even in our vulnerability. The torn garments symbolize the external allure of worldly riches, fragmented into the four elements, enticing us through the mockery of others who tarnish their own souls through wrongdoing. Furthermore, the seamless chiton may also represent the soul endowed to every person from above: it is untouched by seams, simple yet profound, immortal and unscathed. In contrast, the divided garment signifies the body, which deteriorates back into the elements of the earth.

Justin observes. An ancient teacher noted, "Positioning a man with outstretched arms presents the image of the cross." St. Irenaeus remarked that "the cross has five ends: two in length, two in width, and one in the center where the person to be crucified is placed." What does it mean to be executed by crucifixion? Such a barbaric execution could only be the invention of inhuman paganism. One pagan philosopher stated it was the cruelest and most horrific punishment, something from which no eye or ear, nor even thought, should take aim. Crucifixion is the most excruciating and humiliating form of execution, yet it was Christ Jesus who underwent it. Medical studies reveal the torment of crucifixion:

a) Our hands and feet contain an abundance of nerves and small vessels, so even minimal damage to a single nerve generates immense pain. When numerous nerves and vessels are pierced by the nails in the Savior's pure hands and feet, the agony He suffered is unimaginable.

b) The abnormal, torturous position of the crucified body is inherently burdensome; with weight hanging from the nailed hands, the nails in the feet do nothing to ease this anguish. The affliction in His hands and feet prevents any movement that could relieve the body from its unnatural position, growing more intolerable with each passing moment as the body’s weight further severs the nerves and heightens the suffering.

c) Additionally, as the wounds on His hands and feet remain exposed, they become increasingly inflamed and painful.

d) Ultimately, the blood circulation is severely affected in the crucified position due to the extensive nerve and vessel damage, leading to pressure and discomfort in the heart and dizziness in the head.

The humiliation of the cross, as experienced by our Savior, surpassed its brutality. How was crucifixion viewed by the Gentiles? The Romans reserved crucifixion for the most despised criminals—murderers, rebels, and slaves. Hence, in the eyes of the Gentile world, Jesus Christ was numbered among such individuals! This is why the discourse of the cross, as the Apostle noted, seems like folly to the Greeks, extreme foolishness (1 Corinthians 1:23). "You revere," the Gentiles told the Christians, "not merely a man, but a man subjected to the dishonorable fate of the cross." Celsus asserted that nothing worse could be said of Christ Jesus than that he was crucified.

How did the Hebrews regard this execution? For the Jews, being hanged on a tree signified a curse, a severance from societal and religious fellowship (Deuteronomy 21:23). This also pertained to those who were stoned and subsequently suspended from a tree. How did the Jews perceive one who was hung alive on a cross by unclean Gentiles? To a Jew, he would be the accursed among the accursed. The Apostle declares that preaching the power of the cross presents a stumbling block to the Jews (1 Corinthians 1:23). Yet, remember that the crucified Jesus is the Lord of glory (1 Corinthians 2:8), the likeness of God the Father, and the true Son of God (Philippians 2:8), the Lord of heaven and earth (John 1:1-4). Contemplate, if you can, the depth of His humility in accepting the cross. While the Godhead did not endure the pain of crucifixion directly, in the incarnate union of divinity and humanity, the Godhead of Jesus experienced the disgrace of the cross. The Apostle instructs us: He who is in the image of God did not see equality with God as something to be grasped, but humbled Himself, obedient even unto death, even the death of the cross (Philippians 2:8). The weight of this humility can only be measured by the vastness of the love and power of the Son of God.

What does all of this convey? Spiritual Babylon remains unchanged toward You, sweetest Jesus (Revelation 11:8)! She viciously ridicules Your crucifixion in alliance with the Sanhedrin and paganism, deeming it merely the death of an innocent on the cross (1 Corinthians 1:23). Yet not in vain did the great Apostle desire to know nothing but Jesus and Him crucified (1 Corinthians 2:2). What truth about God is revealed in the crucified Jesus? It teaches us, "But God hath supplicated Him for purification through faith in His blood, in the manifestation of His righteousness" (Romans 3:26). Here, Jesus serves as the propitiatory sacrifice for humanity. How so? Is it through His teachings or through our adherence to them? No, it is through His blood. This understanding of Christ’s blood isn’t a product of arbitrary wisdom; it has arisen from God's own determination. Christ died for all, that those who live may no longer live for themselves but for Him who died for them, as St. Paul wrote in one of his letters (2 Corinthians 5:15). In another letter, he states, "You were bought with a price" (1 Corinthians 6:20). Consider this: if Christ's death were merely an example of an innocent's death, why would we exclusively live for Jesus when many other innocent individuals have existed? Conversely, the Apostle doesn’t promise us forgiveness of sins for our virtuous lives; rather, by proclaiming that Christ died for us and that we were bought at a hefty price, he urges us to lead holy lives. The Apostle, in one instance noting the great price paid for us, and in another identifying Jesus Christ as the One who died for all, elucidates one word with another. The phrase Christ died for all also denotes that Christ died as the atoning sacrifice for humanity. Thus, His death is not merely an encouragement to bear the trials of the unjust; it signifies the punishment that sinful humanity deserved, which Jesus bore on behalf of all people.

What was the central message in the apostles’ preaching to the world? Their primary proclamation focused on the truth that Christ died for our sins according to the Scriptures (1 Corinthians 15:3). What does our distressed soul need most if not the Redeemer of the world? Let us examine closely. From our youth until our last breath, we are all sinners, all guilty before God. What can we do for our justification before Him? We may sincerely repent for our sins, but remorse does not transform a guilty party into an innocent one; it merely acknowledges their guilt, and doesn’t rectify the consequences of sin, which remain beyond our control.

We cannot reconcile ourselves with God through leading better lives: striving to live better only fulfills our duty, while old debts linger; in the meantime, pursuing a better life may even incur new guilt before God. Historically, humans have offered sacrifices for purification and reconciliation, and some still do. However, these sacrifices voice humanity's cry for a Redeemer, signifying that regardless of how far humanity has fallen, there is an awareness of the need for cleansing and a Purifier, for reconciliation and a Reconciler. Can the blood of animals truly cleanse our guilty conscience? Who can rightfully determine what is not theirs to manage? How can humanity, or our beleaguered souls, fail to accept the One capable of reconciling the Truth of God with sinful mankind? The sufferings of the Cross would hold little value against the infinite Truth of God had they been borne solely by a righteous son of man. Yet the humility of the Son of God on the cross represents a worthy restitution for infinite Truth. According to the Apostle (Hebrews 9:14), Christ Jesus offered Himself to God through His eternal Spirit, or as He stated when sacrificing Himself, according to His divine, independent, and good will (John 10:12). He bore the disgrace of the cross in obedience to the Father's will as the image of God (Philippians 2:8). Is it not unjust for the Righteousness of God to condemn the innocent for the guilty? It would be, if the Righteous Jesus had been made to suffer against His will for us, the guilty. Yet we see that Jesus had numerous chances to evade undeserved suffering and did not shy away; He willingly submitted to His adversaries, chose to endure the sufferings of the cross, and even refused the drink that might dull His senses. By His own volition, He embraced the guilt of humanity and willingly decided to endure its punishment. Consequently, the Truth of God did not chastise the Righteous One, but rather, He who stood accused before Her as guilty.

What a magnificent revelation of the Godhead's glory emerged at Calvary! If people fail to perceive this, we should lament their blindness. The Son of God, taking on the guise of a sinner, suffered for sinners. Is there a love greater than this? If the creation of humanity reflects God's love, the redemption of the world through the self-sacrifice of the Son of God constitutes a magnificent display of God's love; could sinners ever anticipate such heavenly love directed toward them as they witness it on the cross? The heavenly Father graciously accepted the act of the Son’s boundless love. The Son’s limitless love offers Himself on the altar of the cross to proclaim to heaven and earth the unassailable rights of Eternal Truth. "For this cause the Father loves Me, that I may lay down My life, that I may take it again" (John 10:17), declared the Son of God. O crucified Jesus, Son of God, who humbled Yourself to the cross, we worship You, our Saviour, with sincere hearts and reverent souls. Worthy is the Lamb slain to receive power, riches, wisdom, strength, honor, and glory. You have redeemed us by Your blood from every tribe, tongue, and nation. To Him who sits on the throne and to the Lamb be blessing, honor, glory, and dominion, forever and ever (Revelation 5:9, 12, 13). Amen.

Having finished crucifying the Savior, the soldiers divided His garments among themselves. It was customary for the clothing of those condemned to crucifixion to become the property of the executioners. However, an unusual circumstance arose regarding Jesus' garments. They divided all other items but refrained from tearing the chiton. This garment was not stitched but woven, resembling that of the priests and high priests of the Jews (Exodus 39:27). Tradition holds that the chiton was crafted by the hands of the Blessed Mother herself. The soldiers cast lots to determine who would possess it. St. Justin wrote to the Emperor, stating, "Following His crucifixion, those who executed Him cast lots for His garment and divided it among themselves. You can ascertain the truth of this from the documents drawn up under Pontius Pilate."

The soldiers threw lots for the chiton according to their own calculations, yet the divine will orchestrated events in alignment with what had been foretold in Scripture. The prophecy of David was being realized (Psalms 21:19). David's words effectively prophesied concerning the Messiah. There is a remarkable peculiar nature to dividing garments with audacity, and even more so to decide the fate of one of the garments by lot. Thus, we witness the words of the suffering Messiah, who faced ignominious nakedness, subjected to the fierce hostility of His enemies. O Lord Jesus, how magnanimous Your mercy toward us, if our final breath is praise to You, our Savior crucified for us. Amen.

Their actions seemed to stem from their own calculations, possibly infused with harsh jest, as if they were sharing royal vestments; yet, the purpose of God unfolded: this act fulfilled, with remarkable precision, the prophecy declared by David centuries prior: ‘They divide my garments among themselves, and cast lots about my garments’ (Psalm 21:19). St. Chrysostom remarks that they were 'dividing those garments through which so many miracles had been performed, yet at that moment, they held no significance; Christ restrained His boundless power.' Thus, one after another, all the prophecies from the Old Testament were realized at the cross of Christ, demonstrating that this event was not a manifestation of chaotic human actions, but rather the profound wisdom of God.

Jesus' outer robe was torn into four pieces, but His undergarment, the chiton, remained intact, as it was woven without seams; the soldiers decided to cast lots to determine who would receive it. Thus, the prophecy of David was fulfilled: they divide my garments among themselves and cast lots about my clothes (Psalm 21:19). After dividing Jesus' clothing, the soldiers settled down at the foot of the cross and kept watch over Him.

To prevent the weight of the suspended body from tearing the hands from their wounds, a small support or bar was sometimes affixed beneath the feet, allowing the condemned to rest on it, and their feet were then secured to this support. At the upper section of the cross, a board bearing the inscription of the charge against the individual was affixed. The method of execution varied: either the cross was laid on the ground, the victim was nailed to it, and then the entire structure was raised and secured in a vertical position, or the cross was already in place, and the individual was elevated onto it before being nailed or bound. The act of “dividing His garments” involved the executioners taking the clothing of the crucified, distributing it among themselves as they pleased. The account of the division of the Savior’s garments is elaborated in the Gospel of John (John 19:23ff.).