ACC ~ John 19 v23 - 24

OVERVIEW:

Jesus’ cloak is divided into four parts symbolizing the gospel’s spread to the four corners of the world (EPHREM). But his other garment, the tunic, is left intact by the soldiers—if only we could do the same with divisions in the church (AUGUSTINE)! One cannot possess the garment of Christ as a whole who parts and divides the church of Christ (CYPRIAN). The church’s seamless garment of unity (AUGUSTINE) is woven and clothed throughout in charity (AUGUSTINE). The seamless woven garment also symbolizes the unity of God and man in Christ (CHRYSOSTOM). And lest one think that such evil deeds could not have such beautiful symbolism, one need only look at the cross to see how an instrument of torture has become the symbol of God’s grace (AUGUSTINE).

19:23 | Dividing the Clothing

THE GOSPEL’S SPREAD TO THE FOUR CORNERS

EPHREM THE SYRIAN: “His tunic was not torn” since it represented his divinity, which was undivided because it was not composite. “His clothing, divided into four parts,” symbolized his gospel, which was to go forth into the four parts of the world. Share then, for love of him, the body of him who, for love of you, shared his garment between those who were crucifying him. Take it, all of you, absorb it in its entirety, just as he, on his own, took and absorbed your death for everyone. Open the doors of your hearts to him who opened the doors of his kingdom to you. COMMENTARY ON TATIAN’S DIATESSARON 20.27. [1]

[1] ECTD 307-8.

THE SOLDIERS SHOWED RESTRAINT

AUGUSTINE: Even the men who parted the garment of Christ among them did not rudely tear in pieces the seamless robe—and these were men who at that time had no faith in Christ’s resurrection. In fact, they were witnessing his death. If, then, persecutors stopped themselves from tearing the clothing of Christ when he was hanging upon the cross, why should Christians destroy the sacrament of his institution now when he is sitting in heaven on his throne? LETTER 23.4. [1]

[1] NPNF 1 1:243**.

19:24 | The Seamless Coat and the Soldiers’ Actions

THE SACRAMENT OF UNITY OF CHRIST’S CHURCH

CYPRIAN: This sacrament of unity, this bond of a unity inseparably cohering, is set forth where in the Gospel the coat of the Lord Jesus Christ is not at all divided or cut. Rather, it is received as an entire garment, and it is possessed as an uninjured and undivided robe by those who cast lots for Christ’s garment who should instead put on Christ. Holy Scripture says, “But of the coat, because it was not sewn but woven from the top throughout, they said one to another, Let us not tear it but cast lots whose it shall be.” That coat bore with it a unity that came down from the top, that is, that came from heaven and the Father, which was not to be at all torn by the receiver and the possessor, but without separation we obtain a whole and substantial completeness. He cannot possess the garment of Christ who parts and divides the church of Christ. … His robe, woven and united throughout, is not divided by those who possess it. Undivided, united and connected, it shows the coherent harmony of our people who put on Christ. By the sacrament and sign of his garment, he has declared the unity of the church. THE UNITY OF THE CHURCH 7. [1]

[1] ANF 5:423*.

THE TUNIC WITHOUT SEAM

AUGUSTINE: That they cast lots for his tunic alone, “woven from the top without seam,” rather than dividing it, demonstrated clearly enough that the visible sacraments, even though they too are the garments of Christ, can still be had by anybody, good or bad. But that sincere and genuine faith, which “works through love” [1] to achieve the integrity of unity—because “the love of God has been poured out in our hearts through the Holy Spirit who has been given to us” [2] —that this faith does not belong to anybody at all but is given by God’s hidden grace as by lot. Thus to Simon, who had baptism but did not have this, Peter could say, “You have no lot or part in this faith.” [3] SERMON 218.9. [4]

[1] Gal 5:6.

[2] Rom 5:5.

[3] Acts 8:21.

[4] WSA 3 6:185.

CLOTHED IN CHARITY

AUGUSTINE: Someone, perhaps, may inquire what is signified by the division that was made of his garments into so many parts and of the casting of lots for the coat. The clothing of the Lord Jesus Christ divided into four symbolized his fourfold church. This church is spread abroad over the whole world, consisting of four equal quarters, that is to say, harmoniously distributed over all these quarters. This is why he says elsewhere that he will send his angels to gather his elect from the four winds [1] —and what is that, but from the four quarters of the world: east, west, north and south? But the coat, for which lots were cast, signifies the unity of all the parts that is contained in the bond of charity. … If, then, charity is both a more excellent way [2] and far surpasses knowledge [3] and is enjoined above all things, [4] it is with great propriety that the garment, by which it is signified, is represented as woven from above. And it was without seam so that it can never become unsewn. And it is in one piece because he gathers all into one. … And by the casting of lots, what else is commended but the grace of God? … When the lot is cast, the award is decided not by the merits of each individual but by the secret judgment of God. TRACTATES ON THE GOSPEL OF JOHN 118.4. [5]

[1] See Mt 24:31.

[2] 1 Cor 12:31.

[3] Eph 3:19.

[4] Col 3:14.

[5] NPNF 1 7:431**.

UNITY OF GOD AND MAN SYMBOLIZED IN WOVEN GARMENT

CHRYSOSTOM: The soldiers parted the garments but not the coat. See how the prophecies in every instance are fulfilled by their wickedness. This also had been predicted of old. And yet, there were three crucified, but the matters of the prophecies were fulfilled only in Christ. For why didn’t they do this in the case of the others also? Consider too, I pray you, the exactness of the prophecy. For the prophet says not only that they “parted” but that they “did not part.” The rest therefore they divided, the coat they did not divide, but instead they committed the matter to a decision by lot. And “woven from the top” is not mentioned without purpose. Some say that a figurative assertion is declared by it: that the Crucified was not simply man but had also the divinity from above. Others say that the Evangelist describes the very form of the coat. For since in Palestine they put together two strips of cloth and so weave their garments, John, to show that the coat was of this kind, says “woven from the top.” And to me he seems to say this, alluding to the poorness of the garments, and that as in all other things, so in dress also, he followed a simple fashion. HOMILIES ON THE GOSPEL OF JOHN 85.2. [1]

[1] NPNF 1 14:317-18*.

WICKED DEEDS, BUT BEAUTIFUL SYMBOLS

AUGUSTINE: And yet, let no one say there could be no positive significance for what happened just because they were done by wicked people. … For if that were the case, what would be left to say about the cross itself, which everyone knows was made to nail Christ to by his enemies and sinners? And yet the words of the apostle apply to it: “what is the breadth and length and height and depth.” [1] For its breadth lies in the cross beam, on which the hands of the crucified are extended that signify the breadth of love and good he accomplished on it. Its length extends from the cross beam to the ground on which the back and feet are affixed and signifies perseverance through the whole length of time up to the end. Its height is its top, which rises upward above the cross beam and signifies the ultimate goal toward which everything is oriented. … Its depth is found in the part that is fixed into the ground, for there it is both concealed and invisible. And yet, from there all the parts of the cross spring up and are seen and experienced by us. In the same way, all that is good in us springs from the depths of God’s grace. … But even though the cross of Christ signified no more than what was said by the apostle, “And they who are Jesus Christ’s have crucified the flesh with the passions and lusts,” [2] how great a good it is! … And finally, as everyone knows, what else is the sign of Christ but the cross of Christ? For unless that sign is applied, whether on the foreheads of believers, or to the very water out of which they are regenerated, or to the oil of chrism or to the sacrament that nourishes them, none of these is profitable for life. How then can it be that no good is signified by what is done by the wicked? TRACTATES ON THE GOSPEL OF JOHN 118.5. [3]

[1] Eph 3:18.

[2] Gal 5:24.

[3] NPNF 1 7:431-32**.