Jewish Mourning at Jesus' Second Coming in Eschatology
The concept of mourning is frequently referenced in Scripture, often in the context of death, calamities, or penitence [1]. In eschatological discussions, particularly concerning the Second Coming of Jesus, some interpretations suggest a period of mourning for the Jewish people. This mourning is often linked to a recognition of Jesus as the Messiah whom they had previously rejected.
Biblical texts describe various forms of mourning. For instance, Abraham mourned for Sarah, and Jacob for Joseph [1]. Mourning can also be a response to national calamities, as seen with Israel after defeat by Benjamin, or the Ninevites in response to Jonah's prophecy [1]. Penitential mourning is also noted among the Israelites [1]. The book of Lamentations, known in Hebrew as 'Ekhah, meaning "How," is a prime example of a "song of wailing" over the desolations brought upon Jerusalem [3]. Jeremiah 14:2 describes Judah mourning, with its gates languishing and the cry of Jerusalem rising up [2]. This imagery of mourning includes sitting in black on the ground, indicative of sorrow [6]. The earth itself can be depicted as mourning, and the heavens as black, signifying a horrible dispensation [9].
In the context of Jesus' Second Coming, some scholars interpret passages about cosmic signs and the coming of the Son of Man as referring to the parousia, which will occur at the end of time [8]. This event is sometimes associated with a period where the Jewish people will "look on him whom they have pierced" and mourn for him "as one mourns for an only child" (Zechariah 12:10). This mourning is understood as a deep sorrow, akin to grieving for a firstborn son, signifying a profound realization and repentance [1].
The sorrow associated with serious thoughts of eternity can be considered beneficial [4]. While some interpretations of mourning in the New Testament, such as the weeping of the Jews with Mary at Lazarus's tomb, might be seen as sympathetic or even hypocritical, Jesus' own groaning in spirit indicates a deep emotional response, though sinless [5]. The idea of a "time to mourn" is also present in Ecclesiastes, referring to days of mourning [7]. This eschatological mourning is thus understood as a significant spiritual event, marking a turning point for the Jewish people in their recognition of Jesus.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Mourn — Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc. (2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah 3:5); Israel, when defeated by Benjamin (Judg. 20:26), etc. (3.) Penitential mourning, by the Israelites ”
- Jeremiah “Judah mourns, and its gates languish, they sit in black on the ground; and the cry of Jerusalem is gone up. -- Jeremiah 14:2”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Lamentations, Book of — Called in the Hebrew canon 'Ekhah, meaning "How," being the formula for the commencement of a song of wailing. It is the first word of the book (see 2 Sam. 1:19-27). The LXX. adopted the name rendered "Lamentations" (Gr. threnoi = Heb. qinoth) now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on the city and the holy land by Chaldeans. In the Hebrew Bible it is placed among the Khethubim. (See [348]BIBLE.) As to its authorship, there is no room for hesitancy in following the LXX. a”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7:3: Sorrow--such as arises from serious thoughts of eternity. laughter--reckless mirth (Ecc 2:2). by the sadness . . . better-- (Psa 126:5-6; Co2 4:17; Heb 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ecc 11:9); but the parallel clause supports English Version.”
- John (Baptist/Reformed) “John Gill on John 11:32: When Jesus therefore saw her weeping,.... At his feet, who, for sorrow and grief of heart, could say no more to him; but having expressed these words, burst out into floods of tears: and the Jews also weeping, which came with her; either through sympathy with her, or hypocritically: he groaned in the spirit; in his human soul; and which shows, that he had a real human soul, subject to passions, though sinless ones. The word signifies an inward motion of the mind, through indignation and anger; and it may be partly at the weakness of Mary's faith, and at her immoder”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 14:2: gates--The place of public concourse in each city looks sad, as being no longer frequented (Isa 3:26; Isa 24:4). black--that is, they mourn (blackness being indicative of sorrow), (Jer 8:21). unto the ground--bowing towards it. cry--of distress (Sa1 5:12; Isa 24:11).”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ecclesiastes 3:4: A time to mourn. In the days of mourning.”
- Mark (Protestant academic) “Tyndale House on Mark 13:24: 13:24-27 At that time, after the anguish of those days: Many scholars argue that the cosmic signs of 13:24-25, the coming of the Son of Man in 13:26, and the gathering of the chosen ones from throughout the world in 13:27 are metaphorical ways of referring to the destruction of Jerusalem in AD 70 and to the vindication of the Son of Man by that event. The traditional interpretation, though, is that, whereas the former material refers to the destruction of Jerusalem, this passage refers to the coming of the Son of Man (the parousia) that will occur at the end of his”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 4:28: For this shall the earth mourn,.... That is, for the full end that will be made hereafter, though not now; the earth may be said to mourn when the inhabitants of it do; or when it is destroyed, and is become desolate, as the Targum, Jarchi, and Kimchi, explain it; when it is uncultivated and uninhabited: and the heavens above be black; with thick clouds, and storms, and tempests; in allusion to mourners, that are clothed with black: these figures, of the earth's mourning, and the heavens being clothed in black, denote the horribleness of that dispensation, when th”