Three different robes have their place in the Passion story. The most famous is the scarlet or purple robe used in the Mocking of Christ and the Ecce Homo [Latin for "Behold the Man"] (Mt 27:28-31; John 19:2-5; Mk 15:16-20). Purple robes, because of their costly dye, were worn by Greek and Midianite rulers (Judg 8:26). Roman soldiers wore scarlet robes. The scarlet robe placed on Christ was probably one of the soldier's cast-off rags. After flogging Jesus, the Roman soldiers placed this robe on Him and offered Him mock worship along with a crown of thorns and a reed scepter. When they were finished with their game, Pilate brought the bleeding Jesus out to the Jewish mob still wearing His "kingly" attire and announced "Behold the Man," possibly hoping, even at this late stage, to invoke some pity in the crowd for the man he believed innocent (John 19:5). Since the mob still demanded His death, Christ's own clothes were put on Him and the Savior began His journey to Calvary (Mt 27:31).
Prior to this, Herod, at his own court, had mockingly placed on Jesus a "gorgeous" robe similar to the white robes worn by Jewish kings (Lk 23:11). Herod had been angered by Christ's refusal to perform miracles in exchange for His life. Afraid to pronounce sentence upon this popular teacher, Herod sent Jesus back to Pilate.
The third and final robe of the Passion is the seamless robe which the soldiers took from Him and cast lots for on Golgotha (John 19:23-24). Legend says that this comfortable robe was made for Jesus by His mother Mary. It was probably an undergarment and would surely have been covered with blood.
The monastic robes of many orders are attributes of many saints. The purpose of these robes was probably to promote modesty and unity among the order's members and also to identify which order a monk belonged to. Cloaks, capes, and mantles share the symbolism of robes. They were used by Elijah and saints such as Francis of Paola, Raymond, and Sebaldus to cross over or part the waters of various rivers including the Jordan. St. Francis of Assisi and St. Martin of Tours had such compassion for the poor that, when they had no other garment left to distribute, they tore their cloaks in half in order to share them. St. Martin was rewarded by a vision of Jesus clothed in the piece of cloak he had given a cold beggar, for Christ had preached that whatsoever you do to My children, you do also to Me (Mt 25:40).
St. Agnes has a long robe as one of her attributes. As a teenager, she refused to marry the son of an influential Roman prefect because she considered herself the Bride of Christ. To shame her into changing her mind, the prefect forced Agnes to stand naked inside a house of ill repute. Instead of panicking, the girl prayed and a heavenly robe was sent to cover her. Not only that, but her hair suddenly grew to such a length that the robe was not really necessary.
Around the globe, shamans' robes are decorated to indicate their status, totems, and powers. Jason, Heracles, and Xerxes were the victims of flaming or poisoned robes. Penelope made Odysseus' death robe as slowly as possible in order to postpone her remarriage. Even so, she was eventually caught unraveling it. Daedalus escaped from Crete with the use of a robe-sail.
Sharing or extending one's robe to another indicates a oneness and a promise of protection, adoption, or refuge to the person so offered. It is with this sense that the Virgin Mary and many women who have founded religious orders are shown offering shelter within their robes. The blue cloak of Mary is symbolic of the baptismal waters and faith in God's mercy and promises. One was believed to share to varying degrees in the privileges, favor, and powers of the individual whose robe one wore. Therefore, the would-be prophet Elisha was careful to pick up the mantle of his teacher Elijah so that he also might use it to part the waters of the Jordan and so demonstrate his receipt of a double-portion of the translated prophet's spirit. (1 Ki 19:19; 2 Ki 2:8-14).
In Eastern countries, it was considered a great honor to be dressed in robes that had been worn by royalty. Haman, thinking that the king meant to reward him, suggested that he dress the one he wished to honor in his royal robe and parade him through the city square so that all might see the esteem in which he was held. How unhappy he was to discover that the king wished to honor his enemy, Mordecai! (Est 6:8-11). Jonathan gave his robe and armor to David as a sign of their friendship and covenant (1 Sam 18:1-4). The father of the prodigal son did not clothe his son in slavery but offered him the best robe in the house (Lk 15:22). So, too, the Lord clothes His servants with the "garments of salvation" and the "robe of righteousness" (Isa 61:10). To show that He intended to purify and forgive Israel rather than destroy her for her sins, the Lord appeared in a vision and announced that He would clothe Joshua (probably a high priest) with "rich robes" and ordered his filthy garments removed (Zech 3:3-9). Isaiah warned the unrepentant women of Zion that they would soon be wearing sackcloth rather than rich robes, for the Babylonians would take them into captivity after a long siege (Isa 3:24).
Biblical kings and queens wore their royal robes to attend to official business and were identified by them (1 Ki 22:10; 2 Chr 18:9; Est 5:1). King Ahab tried to avoid a prophet's prediction that he would be killed in battle by dressing like a common soldier. But prophecies could not be foiled by the changing of robes (1 Ki 22:30; 2 Chr 18:29). The Lord indicated that He would give Shebna's position to Eliakim by stating, "I will clothe him with your robe" (Isa 22:21). Israelite high priests wore special robes will bells attached to their hems to avoid being killed when they approached the Lord (Ex 28:4, 31-35; 29:5; 39:22-26; Lev 8:7). Biblical prophets clothed themselves in rough hair garments as calls to repentance. Therefore, Zechariah prophesied that, in the Day of the Lord, false prophets will no longer put on "a robe of coarse hair to deceive" (Zec 13:4). Job clothed himself in robes of righteousness and justice (Job 29:14). Isaiah saw the Lord in the Temple wearing a robe with a train so long that it filled the entire building. Such a luxurious robe symbolized the majesty and power of the one true God (Isa 6:1).
People in the Bible often tore their robes as an expression of grief, repentance, and shock (2 Sam 15:32; Job 1:20; 2:12; Ezra 9:3, 5). King David's virgin daughters wore robes of many colors which became rare symbols of the purified Church approaching Christ as a virgin bride (2 Sam 13:18-19; Psa 45:14). After being raped by her half-brother Amnon, David's daughter Tamar put ashes on her head and tore her many-colored robe in a poignant expression of her grief at the loss of her honor. Royal robes were laid aside and replaced with sackcloth and trembling when nations realized that the wrath of God was near (Jonah 3:6; Ezek 26:16).
Clothing was not as cheap or plentiful in Biblical times as it is today. Warriors often appropriated the robes of their captives as the spoils of war (Micah 2:8). David secretly cut off a corner of Saul's robe while he relieved himself in a cave. Later, he waved that scrap of royal fabric to prove that he had no intentions of harming his king (1 Sam 24:4-11). Saul accidentally tore Samuel's robe after the prophet had rebuked him for failing to utterly destroy the Amalekites and their cattle. This act was seen as a prophecy that the Lord had torn the kingdom of Israel from the house of Saul (1 Sam 15:3-35).
In Jewish tradition, white robes signifying holiness and purity, were worn by divine or angelic beings (Mk 16:5). The royal robes of Israeli monarchs and priests were usually white. Jewish scribes and teachers often wore long white robes similar to those of the priests (Lk 20:46; Mk 12:38). Both Jews and Romans were buried in white robes. From early times, Christians were baptized in white clothing which represented the innocence of the newly baptized soul. During the Transfiguration, Christ's face and His robe became "white and glistening" (Lk 9:29). Wedding garments or robes that have been washed as white as snow in the blood of the Lamb, Jesus Christ, are expected to be worn in the heavenly kingdom (Mt 22:11-14; 1 Pet 5:4; Rev 4:4, 6:2, 11; 7:9-14).
The blood-stained robes of the Lord symbolize His punishment of the nations (Isa 63:3; Rev 19:13). When Christ returns He will wear a robe with the words "KING OF KINGS AND LORD OF LORD" written upon it (Rev 19:16).
All scripture quotes are from the NKJV Bible unless otherwise indicated.
Comments© 1998 by Suzetta Tucker
To cite this page:
Tucker, Suzetta. "The Weapons of Christ - Robe." ChristStory
Christian Bestiary. 1998. http://ww2.netnitco.net/users/legend01/robe.htm
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