THEOSISJerome of Stridon
You may ask, “Why do you prevent me from expressing my sorrow?” After all, Jacob, though clothed, mourned deeply for Joseph and would not accept consolation when all his kin gathered around him, declaring, “I will go down to my son, weeping into hell” (Genesis 37:35). Likewise, David mourned over Absalom, covering his head in grief, crying out, “My son, Absalom, my son, Absalom, would that I had died instead of you, Absalom” (2 Sam. 18:33). Isn’t the annual commemoration of lamentation for Moses, Aaron, and the other saints well-established? The answer is quite simple.
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Jacob lamented for his son, whom he believed had been killed, affirming that he would descend into the realm of the dead, saying, “I will go down to my son, weeping into hell,” since Christ had not yet opened the gates of heaven, and His blood had not yet appeased the fiery and spinning swords of the cherubim guarding paradise. It is also acknowledged that Abraham, along with Lazarus, was in the underworld but in a place of comfort. David’s tears for his son Absalom were significant, yet he did not weep for his other infant son, knowing that the child was free from sin.
Furthermore, it is not surprising that, according to ancient tradition, it was mandated to mourn for Moses and Aaron. Interestingly, the Acts of the Apostles recount the great mourning for Stephen carried out by the brothers in Jerusalem (Acts 8:2), demonstrating that such lamentation does not indicate weakness among those grieving, contrary to your belief, but rather signifies the honor of the funeral and the multitude gathered to pay their respects.
When discussing Jacob’s burial, Scripture recounts, “And Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, together with Joseph’s household and his brothers, accompanied him. And then it states: the chariots and horsemen joined him, forming a great assembly. Finally, it says: they wept for him with great and powerful weeping” (Genesis 50:7ff.). This profound mourning did not indicate that the Egyptians grieved for Jacob over a long period but merely reflected the grandeur of his burial. Certainly, Aaron and Moses were mourned similarly.
The mysteries of Scripture are truly remarkable, revealing profound meaning even in simple phrases: why is there mention of mourning for Moses, while the account of Joshua's burial does not include a note of mourning? The answer lies in the fact that through Moses, representing the old covenant, all humanity was under condemnation; thus, tears were the portion of those entering the underworld, as articulated by the apostle: “death reigned from Adam until Moses, even over those who had not sinned” (Romans 5:14). In contrast, through Jesus, the gospel reveals the opening of heaven's doors, transforming death into a moment of joy.
To this day, Jews grieve for the deceased, lying upon ashes barefoot and dressed in mourning attire. In addition, they observe the foolish tradition of the Pharisees by first consuming lentils, illustrating the food through which they forfeited their birthright. Lacking belief in the resurrection of Christ, they prepare for the arrival of the Antichrist. However, we, who are clothed in Christ and have become a royal and holy priesthood as stated by the Apostle (1 Pet. 2:9), should not mourn for the dead. Moses reminded Aaron, Eleazar, and Ithamar, his surviving sons, “Do not uncover your heads nor tear your garments, so you do not die, and let not anger come upon the entire congregation” (Lev. 10:6). It is implied that we should not engage in pagan mourning, lest we perish. Our death is the result of sin.