2429 As for the mystical interpretation, this passage can be referred to the mystical body of Christ. Then Christ's garments are divided into four parts because the Church is spread over the four parts of the world: "As I live, says the Lord, you shall put them all on as an ornament, you shall bind them on as a bride does" (Is 49:18). The tunic without seam, which was not divided, indicates charity, because the other virtues are not united by themselves, but by another, because all of them are directed to the ultimate end, and it is charity alone which unites us to this end. While it is faith which makes known our ultimate end, and by hope we tend toward it, only charity unites us to it: "And above all these put on love, which binds everything together" (Col 3:14).
The tunic is said to be woven from the top because charity is above, at the top, of all the other virtues: "I will show you a still more excellent way" (1 Cor 12:31); "To know the love of Christ which surpasses knowledge, that you may be filled with all the fullness of God" (Eph 3:19). Or, it is woven from the top because our charity does not come from ourselves, but from the Holy Spirit: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). The tunic woven from the top can also signify the real body of Christ, because the body of Christ was formed by a higher power, one from the top, by the Holy Spirit "That which is conceived in her is of the Holy Spirit" (Mt 1:20).
2430 The Evangelist says that lots were cast for Christ's tunic, they said to one another, Let us not tear it, but cast lots for it to see whose it shall be. There is one way of casting lots which is a form of divination; this is unlawful because there is no necessity for it. Sometimes lots are cast to know how things should be allotted or divided up; and this is lawful in earthly matters but not in spiritual things. The purpose of this is to submit to God's plan and will those matters that we cannot decide by ourselves. "The lot is cast into the lap, but the decision is wholly from the Lord" (Prv 16:33); and again, "The lot puts an end to disputes" (Prv 18:18).
2431 Matthew says something different, that "they divided his garments among them by casting lots" (Mt 27:35). The reply is that Matthew does not say that they cast lots for all his garments. Indeed, while they divided some among themselves, they cast lots for his tunic.
2432 Mark is still more forceful, saying, "They divided his garments among them, casting lots for them, to decide what each should take" of all his clothes (Mk 15:24). According to Augustine, this means they cast lots for one of his garments, to decide which one would take the tunic [which was left over]. [14]
2433 Now the Evangelist brings in the prophecy of this event (v 24). First, he mentions the prophecy. The prophet's exactness is remarkable, for he foretold in detail some of the things that were done to Christ. Clearly these things did not happen by chance; thus he says, this was to fulfill the scripture, one thing after another, which said (Ps 22:18) that they parted my garments among them, not saying garment, because there were more than one, and for my clothing, that is, for my tunic they cast lots.
Secondly, he states that the prophecy was fulfilled, So the soldiers did this. We can see from this that the divine Scripture is fulfilled even in its details: "Not an iota, not a jot, will pass from the law until all is accomplished" (Mt 6:18); "Everything written about me in the law of Moses and in the prophets and the psalms must be fulfilled" (Lk 24:44).
2434 Thirdly, we see the part played by the friends of Jesus. First, the Evangelist mentions the women who were standing there; secondly, his eagerness for the care of his mother (v 26); thirdly, the ready obedience of the disciple (v 27).
2435 Three women are mentioned as standing by the cross of Jesus: his mother, then his mother's sister, Mary the wife of Clopas, and Mary Magdalene. When the Evangelists mention the women who were standing with Christ, it is only John who mentions the Blessed Virgin. Two questions occur about this incident.
2336 Matthew (27:55) and Mark (15:40) say that the women were standing far off, while John says that they stood by the cross. One could say in answer that the women mentioned by Matthew and Mark were not the same as those mentioned by John. However, the difficulty with this answer is that Mary Magdalene is in the group mentioned by Matthew and Mark, and also in the group mentioned by John. So one should say that all were referring to the same women. But there is no contradiction. Near and far are relative; and nothing prevents something from being near in one sense and far in another. The women were said to be near because they were within the range of sight, and they could be described as afar because other people were between them and Jesus. Or, one could say that when the crucifixion was beginning, the women were standing near Christ and were able to speak to him; while later, when a number of people came forward to taunt him, the women withdrew and stood further away. Thus John is telling what happened at first, and the other Evangelists what happened after.
2437 The other issue is that John mentions Mary of Clopas, while in place of her, Matthew and Mark mention Mary, the mother of James, who is also described as Mary of Alphaeus. We should say about this that Mary of Clopas, mentioned by John, is the same as Mary of Alphaeus, mentioned by Matthew. For this Mary had two husbands, Clopas and Alphaeus. Or, one could say that Clopas was her father.
2438 The fact that the women stood by the cross while the disciples left Christ and ran away is an expression of their unfailing affection. As Job [19:20] says: "My flesh is consumed, my bones cleave to my skin," where the flesh can stand for the disciples, who ran off, and the skin can stand for the women, for they stayed close to Christ.
2439 The Evangelist now mentions Christ's concern for his mother (v 26). But first we see his solicitude for the welfare of his disciple, whom he entrusted to his mother; then we see his concern for his mother, whom he gave into the keeping of his disciple.
2440 As to the first he says, When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, Woman, behold, your son! He is saying: Up to now I have taken care for you and watched over you. Now, you take care for my disciple. This shows the eminence of John.
Before, when the Mother of Jesus said, "They have no wine," (2:3), he replied, "O woman, what have you to do with me? My hour has not yet come," that is, the hour of my passion, when I will suffer by means of what I have received from you [my human nature]. But when that hour comes I will acknowledge you. And now that the hour has come, he does acknowledge his mother. Yet I do not have the power to work miracles through what I have received from you [my human nature], but rather through what I have from the generation of the Father, that is, insofar as I am God.
2441 As Augustine says, Christ hanging on the cross is like a teacher in his teaching chair. [15] He is teaching us to help our parents in their needs, and to take care of them: "Honor your father and your mother" (Ex 20:12); "If any one does not provide for his relatives, and especially for his own family, he has disowned the faith and is worse than an unbeliever" (1 Tim 5:8).
Why is the contrary found in Luke? "If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple" (Lk 14:26). I answer that when our Lord commands us to hate our parents and ourselves, he is commanding us to love them, their own individual nature and our own individual nature, and to hate moral evil and what turns our natures away from God. This means that we must aid our parents, love and reverence them as these human beings, but hate their moral vices and what in them turns us away from God.
2442 As to the second, he says, Behold, your mother! so that John will care for her as much as a son cares for his mother; and Mary is to love John as a mother loves her son.
2443 The Evangelist shows the obedience of the disciple when he says, and from that hour the disciple took her to his own. For Bede, this should read as his own (in suam); and so the meaning is, the disciple , John, took her , the mother of Jesus, as his own, mother. [16] But according to Augustine, and agreeing with the Greek text, we should read it as to his own (in qua), not to his own home, for John was one of those who said, "We have left everything and followed you" (Mt 19:27); Rather, the disciple took Mary to his own guardianship, to eagerly and respectfully care for her. [17]
LECTURE 5
28 After this Jesus, knowing that all was now finished, said (to fulfill the scripture), "I thirst." 29 A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. 30 When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. 31 Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; 33 but when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35 He who saw it has borne witness ‑ his testimony is true, and he knows that he tells the truth ‑ that you also may believe. 36 For these things took place that the scripture might be fulfilled, "Not a bone of him shall be broken." 37 And again another scripture says, "They shall look on him whom they have pierced." [18]
2444 After dealing with the crucifixion and the events that accompanied it, the Evangelist now describes the death of Christ, which we should reverence. First, he shows that it was at the appropriate time; secondly its manner, he bowed his head ; and thirdly, the piercing of the dead body (v 31).
He shows that the time was fitting because all was now finished , accomplished. First, he mentions that Christ knew that all things had been accomplished; secondly, we see Christ doing what remained to be done (v 30).
2445 In regard to the first he says, After this , after the things that had just been mentioned, Jesus, knowing that all was now finished, that is, all that the law and the prophets had foretold about him had now been accomplished: "Everything written about me in the law of Moses and the prophets and the psalms must be fulfilled" (Lk 24:44); "I have seen the end of every consummation" [Ps 119:96].
2446 But because another thing foretold in scripture had to be done, the Evangelist adds that Jesus said (to fulfill the scripture), I thirst . First, we see the words spoken by Christ; then, how his desire could be satisfied; and finally, he is given the vinegar.