THEOSISJerome of Stridon
There is certainly cause for optimism, as a living dog holds more value than a deceased lion; for the living are aware of their mortality, while the dead are conscious of nothing and receive no further reward. Their memories fade into forgetfulness. The capacities of love, hatred, and envy have ceased, leaving them without involvement in anything that occurs under the sun. While earlier it was noted that the hearts of humanity are filled with wickedness and inequity, culminating in death, it is also emphasized that while people yet live, they may strive for righteousness; however, post-mortem, the opportunity for virtuous deeds ceases to exist. A living sinner might indeed be preferable to a righteous person who has passed away, should he choose to embrace goodness.
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Moreover, the humble and despised may surpass one who found glory in wrongdoing, power, and iniquity before his death. This distinction arises because, motivated by the fear of death, the living can engage in righteous deeds, whereas the deceased can contribute nothing more to what they have taken with them from existence, as articulated in the Psalm: ‘forsaken as dead of heart’ (Psalm 30:13). All that they loved or hated, along with any potential for righteousness, ends with death; they can no longer act virtuously or sin, nor can they increase in either virtue or vice.
Nonetheless, some argue against this understanding, suggesting that growth and decline can occur beyond death, interpreting the phrase ‘and they shall have no more part in the world in all that is done under the sun’ as indicating a lack of participation in our current reality while potentially retaining connection to another realm, of which the Saviour proclaimed: ‘I am not of this world’ (John 8:23), and where the light of righteousness shines. This view does not negate the belief that even after transitioning from this life, we sentient beings retain the capacity to both fall and attain perfection.
The Hebrews suggest an alternative interpretation of the verse stating, ‘A living dog is better than a dead lion,’ indicating that an uninformed yet living and instructive teacher is more advantageous than a perfect teacher who is already deceased, with the dog symbolizing a common teacher and the lion representing a figure like Moses or another prophet. However, rejecting this explanation, we can elevate the interpretation, seeing the dog as a metaphor for the Canaanite woman, who was told, ‘Thy faith shall save thee’ (Matt. 9:23), while the dead lion signifies the circumcised people, as Balaam the prophet noted: ‘Behold men shall rise like lions, and like lions shall ascend’ (Num. 23:24). Thus, the living dog can be understood to represent us Gentiles, while the dead lion symbolizes the Jewish people, forsaken by the Lord.
Indeed, the living dog holds greater favor in the eyes of the Lord than the dead lion. We, who are alive, know the Father, the Son, and the Holy Spirit; in contrast, the dead have no knowledge or expectation of any promise or recompense, and their memories are complete. Neither do they remember what they ought to, nor does the Lord recall them again. Their love for God has vanished, as has the hatred they once expressed, saying, ‘Hate not them that hate thee, O Lord, I will hate thee, and for Thy stripes I will stand’ (Ps. 138:21); likewise, the jealousy that motivated Phinehas (Num. 25) and gripped Mattathias' hands (1 Mac. 2) is lost. It is evident that they possess no part in this world, for they cannot proclaim, ‘The Lord is my portion’ (Psalm 72:26).