Tearing one's clothes was the ancient custom (still around in some cultures) that showed great mourning and sorrow about loss or about the realization of a huge transgression. In our modern era, tearing one's clothing has lost its meaning, such as when it is used as a form of vanity like in torn clothing fashions or as a form of faux humility. We need to understand the context of how biblical characters used it to show the correct attitude towards repentance. Examples include the grief of Jacob in Genesis 37 at the loss of Joseph, and the tearing of Paul's clothes in Acts 14 when the people misunderstood the point of his message and ventured into idolatry. Now we are expected to apply the analogy to rending of the heart and striving for genuine humility at the understanding of the amount of how much God contributes compared to the small amount we do and the resulting repentance and change of behavior resulting from that realization.

There is a time for tearing and a time for mending, as the act of rending a garment is ruinous and destructive, often rendering it unusable. A torn garment loses its integrity, becoming weakened and susceptible to further damage, unable to cover or protect from the elements. In contrast, mending restores and repairs, bringing back the garment's purpose. The rending of clothes carries deep symbolic meaning, often associated with despair, grief, and sorrow, as seen in Genesis 37 where Jacob tore his clothes in agony over the loss of his son. This act of tearing happens suddenly and unexpectedly, reflecting a sense of hopelessness, particularly in the context of mourning for the dead, where only God can restore life and mend the despair felt at such loss. Throughout the Scriptures, numerous examples illustrate the rending of clothes in various emotional contexts. In Leviticus 10, the emphasis is on mourning at the loss of Nadab and Abihu, yet priests like Aaron were instructed not to tear their clothes, symbolizing the need to maintain hope and avoid displaying despair before the people. In Numbers 14, Caleb and Joshua tore their clothes in despair over the rebellion and faithlessness of the Israelites. Joshua 7 shows despair after a military defeat at Ai, while II Samuel 1:11 records David and his men tearing their clothes in sorrow at Saul's death, a response repeated at the death of Amnon in II Samuel 13:30-33, and by Job in Job 1:20 upon losing his children. Ezra 9 depicts Ezra tearing his clothes in distress over widespread intermarriage among the Israelites, reflecting profound concern. Similarly, Mordecai in Esther 4 tore his clothes in despair upon learning of Haman's plot. Kings also engaged in this act: Hezekiah in Isaiah 36-37 tore his clothes in despair during the Assyrian siege, Josiah's tearing in II Kings 22 symbolized contrition and humility alongside concern for Israel's spiritual state, and Ahab in I Kings 21 tore his clothes as a sign of humility and partial repentance after God's judgment was pronounced. In the New Testament, Acts 14 shows Paul and Barnabas tearing their clothes in response to being mistaken for gods, coupling the act with a call for repentance. At the crucifixion in John 19, Christ's tunic remained untorn, signifying the sanctity and unbroken hope of His priesthood, contrasting with the torn veil of the Temple, which marked the dissolution of the old, despairing priesthood. Finally, Joel 2 emphasizes that true repentance must go beyond the external act of tearing clothes, urging a rending of the heart instead. Even in the desperate Day of the Lord, there remains hope for those who repent, as God's mercy may still be extended.

In the account of the trial of Jesus Christ, a significant unlawful act occurred when the high priest tore his clothes upon hearing Jesus' response, which was perceived as blasphemy. This act of tearing clothing was an emotional outburst of outrage and indignation, inappropriate for the chief representative of God in Israel, who was required to maintain control physically, mentally, and spiritually at all times. Especially in such circumstances, he should not have done anything to unduly sway those around him. By tearing his clothes and declaring that Jesus had spoken blasphemy, the high priest prejudiced the other judges present, violating the proper method of voting where each judge was to absolve or condemn in turn. This action stands as a notable illegality in the sequence of injustices during the trial, highlighting the breakdown of legal and ethical standards in the proceedings against Jesus.

During the illegal trial of Jesus of Nazareth, the high priest tore his clothes in response to Christ's bold declaration of sitting at the right hand of the Eternal and claiming the Messianic prophecy of Psalm 110:1. This act of tearing his garments, forbidden by God in Leviticus 21:10, reflected the intense anger and rejection of the chief priests, elders, and council toward Christ's assertion of being the Messiah and their enemy, destined to become His footstool.