Genesis 37:35Meaning & Commentary from the Church Fathers

Instead of your body, Joseph, I will keep your robe before my eyes, that I might continually weep over it. Yet again, your garment, my son, brings forth another wave of grief. It remains whole; thus, I believe that it was not the beast that destroyed you, my precious son, but rather that human hands have stripped and killed you. If the beast had devoured you as your brothers claim, your robe would have been shredded, for it is inconceivable for the creature to first strip you and then consume your flesh. Even if it had torn you apart first and then eaten you, your garment would not be free of bloodstains; neither would there be marks from claws or teeth imprints on it. Where does the blood come from, then? Moreover, if the beast that attacked Joseph was alone, how could it have accomplished all of this? Behold, I alone bear the weight of sorrow, mourning for Joseph and grieving over the robe; I have two laments, two sorrows, two profound griefs, for Joseph and for the robe taken from him. I am facing death, Joseph, my light, my support; let your robe accompany me now into the depths. I cannot behold the light without you, my son Joseph. May my soul not remain within me without your soul, my beloved child Joseph!”

Jacob grieved for his son, whom he believed to be dead, as he himself anticipated descending into the realm of the dead, saying, “I will go down to my son, weeping into Sheol,” for Christ had yet to open the gates of heaven; His blood had not yet calmed the fiery cherubim that guarded the entrance to paradise. It is also noted that Abraham, together with Lazarus, was in the underworld, though in a state of comfort. David's grief for Absalom demonstrates a poignant truth; he did not weep for his other infant son because he understood that the child was innocent. Moreover, it is not surprising that, as per ancient tradition, mourning was prescribed for Moses and Aaron, just as the Acts of the Apostles recount that the faithful in Jerusalem mourned greatly for Stephen (Acts 8:2). In the Scriptures, expressions of profound lamentation signify not cowardice, as some may assume, but the dignity of the funeral and the multitude of those paying their respects. Regarding Jacob’s burial, the Scripture states: “And Joseph went up to bury his father; and all the servants of Pharaoh, and the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph, and his brothers came with him. And later it adds: and the chariots and horsemen followed him, forming a great company. They wept for him with a deep and powerful lamentation” (Genesis 50:7ff.). This passage suggests that the Egyptians did not mourn for Jacob over an extended period, but rather emphasizes the grandeur of the burial rites. Aaron and Moses, too, received similar respect in their passing. The wisdom of the Scriptures is truly astonishing, revealing divine truths in seemingly straightforward statements: why is there reference to mourning for Moses, yet no mention of mourning for Joshua, that holy man? The reason lies in the fact that through Moses and the old law, all people faced condemnation, and thus grief was the fate of those who descended to Sheol, as echoed in the words of the apostle: “death reigned from Adam until Moses, even over those who did not sin” (Romans 5:14). However, in Christ—the good news that brings salvation—paradise was opened, transforming death into joy. Even now, the Jewish people mourn for the deceased, sitting in ashes and dressed in mournful attire. Adding to their superstitions, they partake of lentils, symbolizing the meal through which they forfeited their birthright. Their disbelief in the resurrection prepares them for the arrival of the Antichrist. In contrast, we, who have clothed ourselves in Christ and have been made a royal and holy priesthood, as stated by the Apostle (1 Pet. 2:9), should not mourn for the dead. Moses instructed Aaron, Eleazar, and his remaining sons, “Do not uncover your heads or tear your garments, lest you die and bring wrath upon the entire congregation” (Lev. 10:6). Do not tear your garments, it was said, nor engage in pagan mourning rituals, lest you face death. Our mortality results from sin.

But my sorrow is compounded for another reason; the clothes are untouched, leading me to believe that it was not a beast that took you, but rather human hands that seized and destroyed you. If a beast had indeed devoured you as your brothers claimed, your robe would have been torn to shreds, for no beast would remove the garment prior to feasting. Should it have been removed before your body was consumed, there would be no blood upon it. The absence of claw marks or tooth imprints leads me to question: why is there blood? If the wilderness held only beasts and no thieves, I would grieve solely for the creatures' feast, unable to imagine that mankind could have brought about your end. I am distraught for Joseph, and these garments evoke deeper sorrow within me. So I am engulfed by dual grief: I will weep over the stripping of his clothes and the fate of his body, whether it was killed or consumed. I shall perish, Joseph, my light and strength, and may your garment accompany me to the grave. Without you, Joseph, I yearn not to see the light of day! For many days Jacob mourned for Joseph. All his sons and daughters came to comfort him, but he refused their solace, declaring, "In sorrow I will descend to the grave to join my son!"