Genesis 47:30Meaning & Commentary from the Church Fathers

The truly regrettable fate is for one to perish in sin, even if they do so surrounded by loved ones in their own home. It is misguided to claim someone died more dishonorably than a dog simply because they lacked the presence of friends in death or were buried without dignified arrangements. Such judgments are misplaced; there is no disgrace in how one dies if they wear the garment of virtue. Consider that many righteous individuals—prophets and apostles—are unknown even when it comes to their final resting places: some were decapitated, others stoned, and many faced numerous various tortures, all suffering for the sake of Christ. No one dares call their deaths dishonorable, for as Scripture states, “Honourable before the Lord is the death of his reverents” (Psalm 115:5). While the deaths of the righteous are deemed ‘honourable,’ the Scriptures label the deaths of the wicked as ‘cruel’: “the death, he says, of sinners is cruel” (Psalm 33:22). One may pass from life in a familiar setting surrounded by family and friends, yet if devoid of virtue, their death is ‘fierce.’ Conversely, one who has embraced virtue—even if their demise occurs far from home, or they fall prey to robbers or wild beasts—will experience an ‘honourable’ death. Consider the fate of Zacharias, who was beheaded; or Stephen, the first martyr, who was stoned; and both Paul and Peter, who departed this life through martyrdom, one by the sword and the other by crucifixion in a manner opposed to the Lord's own. Their martyrdoms are celebrated and honored across the world.

Therefore, let us not consider those who die far from home as wretched, nor should we extol those who leave this world in their own households. Rather, in accordance with divine Scripture, let us commend those who lived virtuously and passed on, recognizing those who die in sin as truly unfortunate. The virtuous are welcomed into a better existence, receiving the just reward for their lives, while the unvirtuous, upon death, begin to endure the pains of torment, facing the consequences of their actions and suffering immeasurable anguish. With this understanding, we must prioritize virtue in our lives, preparing ourselves so that, at the end of our journey, we may receive the radiant crown and not regret our choices. While the opportunity for good works remains, let us cast off laziness and strive for virtue to attain the crowns that await us. Let us now continue with the unfolding narrative.

Some individuals even made arrangements during their lifetimes regarding their burial and the handling of their bodies (Genesis 47:30; 50:2, 25). Additionally, as the angel of God confirms, Tobiah was esteemed by God for his efforts to bury the dead (Tobit 12:12). The Lord Himself, who would rise on the third day, commended the pious act of the woman who anointed Him with precious ointment, thereby preparing Him for His burial (Matthew 26:10). The Gospel also highlights the commendable actions of those who took care to remove, cover, and honorably inter His body (John 19:38ff.). These examples do not imply that the deceased possess any sensation; rather, they illustrate God’s providence, which delights in acts of piety, as He values the care for the deceased to affirm our faith in the resurrection. Moreover, these accounts emphasize the immense reward that can arise from the kindness we show to the living, illustrating that even the service rendered to lifeless bodies, done with love and devotion, is not in vain before God. The holy patriarchs also intended to convey deeper meanings through their pronouncements and prophecies about the burial and transfer of their remains, though it is not necessary to elaborate on this matter further at this time. It suffices to note that even the lack of essential needs such as food and clothing, while it brings suffering, does not strip the righteous of their ability to endure hardship or diminish their piety; rather, it can even make their faith more fruitful. In much the same way, the absence of customary burial practices cannot bring sorrow to those who have transitioned to the hidden dwellings of the righteous. Therefore, should there be a failure to perform these rites for Christians during times of devastation in the capital or other cities, it is neither a fault of the living, who were unable to do so, nor a penalty for the dead, who exist beyond the realm of sensation.