Which Deathbed is More Christian?

ChatGPT Image Oct 10, 2025, 09_37_51 AM

Let’s picture two death bed scenes.

The first person smiles and says, “I’m so ready to leave this broken world and broken body behind. None of this really matters now–heaven is my true home.

The second one isn’t miserable exactly, but they are also not exactly happy. It’s bittersweet. You can tell that she doesn’t really want to go. With tears in her eyes, she scratches out her concern, “I’m going to miss out on picking my blueberries this summer.”

Now be honest, you’re at the bedside of each of these people, does one of them sound more Christian to you? Does one sound less so?

I think at first glance we might be prone to think that the second one might be a little too attached to this world. The first one we may assume is ready to meet Jesus. What if I told you, I think there might be cause for both hope or concern in BOTH the statements.

Let’s actually begin with our second person. Now it’s very possible that ol’ Miss Jenkins is a little too attached to her blueberries. She may very well be saying, “I’d rather pick blueberries than walk the streets of heaven with Jesus.” If that’s what she’s saying…well, that’s obviously problematic.

But she might just really like picking blueberries. And she might very well be glorifying God through her love of this. In the early church there was a dude named Irenaeus who was doing battle with some goobers that were teaching that “real” life is disembodied, spiritual, and detached from the material world.

That might not exactly trigger your HERESY button because the reality is Gnosticism (which Irenaeus was fighting) is alive and well. We tend to think that ordinary pleasures are distractions at best and evils at worst. The Gnostics thought our human body and the physical world were obstacles to divine life.

But Irenaeus and the early church pushed back. That’s why he said something close to “The glory of God is a man fully alive”. His point is that humanity as embodied creatures isn’t a mistake. And God is glorified not when humans escape creation, but when they live fully as God intended (that means body and soul in communion with Him).

In other words, Miss Jenkins may very well be glorifying God by enjoying picking those blueberries. If what she is expressing is a simple, embodied delight of being in God’s world, where she’s enjoying the sun on her skin, that squishy feeling of blueberries running through her wrinkled fingers, the taste, the smell, all of it just poring out life…if that’s what she means, then her mourning the loss of picking blueberries isn’t somehow “less” Christian. It might be Christianity fully alive. And we should weep with her, while at the same time holding out hope that she’s going to a place where the blueberries are going to be positively awesome.

Which is why we might say that Maude (our first person) may not be exactly in the super biblical position we had her in at first. She might fundamentally be a Gnostic that’ll be quite shocked to see the new heavens and new earth filled with beautiful blueberries and bodies and banquets.

To shrug at death and say, “none of this matters” isn’t faith. It’s forgetfulness. It’s missing out on the reality of an embodied faith. That is what Christianity has historically argued for. That’s why things like a BODILY resurrection matters to us.

But I suspect that what Maude was really trying to say is that her bones ache, and the morphine is making her into someone she doesn’t recognize, and that she’s ready to be with Jesus and get the party started. And she’ll save a seat at that banquet for her loved ones.

Christian hope holds two truths together. First, an ache to be with Jesus and a longing for the day when every tear is wiped away and every body is made new. But also, secondly, a love for the goodness still woven into God’s world and that truly hates death because it IS the enemy that takes away your summer blueberry pickin’.

With My Lentil Money

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“Don’t forget to bring home lentils,” she said, smoothing her shawl over her hair. “And if you see any linen cheaper than last week, ask the merchant.”

I’m only half-listening to her, I confess. I’m busy gathering my scales and weights for another riveting day at the temple. I hope you detected my sarcasm. Truth be told, I’m exhausted at having to get up earlier than everyone else so I can get my prime spot near the outer colonnade.

I grab my scale, my bag of Tryian shekels, the little stool that’s giving me back troubles, and the board I’ll use as a table. I sling my money chest over my shoulder, tuck a few flat cakes and olives in my belt, and tie up my outer robe for the climb. I acknowledge her request, but secretly wonder, “Do I even have room for bringing lentils home?” I scurry out the door.

Most days blend into the next, the clink of coins and coo of doves dulling into background noise. But something in the air felt off that morning. Like the kind of silence that comes before a storm. Or at least I think it did. You know how you can retell a story and the details change –how memory bends to meaning over time.

I think I remember a stillness.

But it probably wasn’t any different than any other day. Me, third from the left, tucked under the cracked arch near the east colonnade. Sleep in my eyes from having to get up early to beat the rush, day after day after day. But if I wait too long all the good spots are gone and I’m stuck behind the olive seller with that annoying voice and sticky fingers.

I set out my weights. Test the balance scale—making sure it leans in my favor. I do that little stretch you do in the morning when your body is older than your mind is. And I try to harden myself against the grumbling of the pilgrims complaining about exchange rates. But if Adonai shines on me today, I can make enough off their unpreparedness to bring home those lentils and silver to spare.

The Court of Gentiles is where the real movement happens. Locals know how to prepare, but the foreigners? Not a chance. They show up wide-eyed and confused, clutching onto Roman coins as if that’ll get them anywhere. They are completely ignorant of the temple tax rules. And that’s where I step in to help them. Easy profit for me.

I have what they need—Tryian shekels. It has to be pure silver, no emperor’s face. They need doves and lambs—ones without blemish. They come to worship, but they don’t’ know the language, the customs, or what we require for them to have access. That’s where I come in. I carry a bag. I help them get access—they help me bring home lentils for the wife.

We’ve got a well-oiled machine going here. A one-stop-shop for worship. Coin, animal, receipt, prayer. Done. That’s the way we do things around here. And it works quite well. Everyone profits.

Let’s get back to the moment where that eerie stillness seems to have entered. It started, or at least that’s what I think, when this poor man came forward. His clothes were dusty, eyes sunken, and one sandal dragging behind the other like he was about to give up on life. This was probably some last-ditch effort to draw the favor of the Most High. He held out two lepta, trembling between his fingers. Barely enough for bread, let alone a sacrifice.

“Just a dove,” he said. “For my son.”

I glanced at the coin, then at him. “You’re short.”

He tried to explain. I could barely understand him. And honestly, even if I had compassion on him there isn’t much I could do. Rules are rules. Prices are prices. Long journey. Thieves on the road. Illness. I’ve heard them all. If you cave to one person you have to lower standards for others.

I shook my head and waved him off. With business booming, there isn’t time to argue with beggars. A line of paying customers was behind him.

One of those potential customers was a man with these dark penetrating eyes. He looked furious. I was dreading him coming to my table. I prepared myself for the daily tongue lashing, trying to focus on the customer in front of me. When I looked up again, the man was gone. “Adonai has shined upon me,” I muttered under my breath.

And I went back to work.

I was weighing out coins for a man from Alexandria when the shouting started.

At first, I thought it was the animal boys—sometimes lambs break loose, or someone gets a little too noisy with their haggling. But then I heard the crashing, the animals shrieking, and the merchants yelling.

And there he was. The same man. With those same eyes. But now in His hand was a corded whip—rough, quickly made, but purposeful. Not wild. Not flailing. He didn’t lash out at random. He drove them—the animals, the sellers, the herders, the merchants. Doves burst from cages. Lambs scattered. Coins skittered across the pavement like startled beetles.

He overturned one table after another. He shouted. Something about His Father’s house. And sharply rebuking us for turning it into a market.

I didn’t catch all the words, but I knew he was heading for me. A smarter man would have started grabbing his things and packing up before he got to me. But I was just standing there like a fool, holding someone’s half-filled coin pouch, and watching our whole business get upended.

And then we locked eyes.

This wasn’t rage. It wasn’t malice. Something cleaner. Like a fire without smoke.

And that’s when his hands grabbed hold of my table. Just like all the others in our row, he flipped it. Coins went everywhere.

And now I’m here, stunned, wondering what do I do with these hands that flipped my table. What kind of hands are they? I feel anger rising up within me. How dare this man? Who does he think he is? Does he not care about my livelihood?

But there’s something about them. A sharp mercy. These aren’t the hands that are accustomed to flipping tables. They are softer. These aren’t the fists of a zealot—prone to combat. They are calloused but the type of calloused hands that build things, not tear them down. Hands that could wipe a tear just as easy as craft a whip.

What do you do with hands like that? When they tear down what you thought was sacred—but maybe wasn’t? When they don’t strike you in anger, but still leave you exposed? What do you do when those hands are right, and you’ve been wrong so long you don’t know how to come back? I don’t know if I should rebuild what He destroyed… or follow Him wherever He’s going next.

I don’t even know if I still have the coins for the lentils. They went everywhere—some into the crowds, some into the cracks in the stone. I did see one roll away, spinning with intention, toward a mangled old sandal, and clunking up against the dusty toes of the man I’d previously rejected.

I watched him as he bent down, picked it up, looked at it for a second, then tucked it into his belt and walked toward the inner courts.

Access granted.

And with my lentil money.

The Tears of Jesus, and Ours

mayank-dhanawade-HuF1VgHHoWI-unsplashEmotions are such a funny thing. And we’re not the greatest at reading them in other people. They also have a tendency to expose our own hearts. Real honest emotion is usually vulnerable. And how we respond to this vulnerability says quite a bit about us.

Take John 11:17-44 as an example. We read a couple times that Jesus is “deeply moved in his spirit” and that he is “greatly troubled”. This is also the passage where we see that “Jesus wept.”

But John uses a different word for “wept” as it pertains to Jesus than what he uses for Mary, Martha, and the Jews attending the funeral proceedings. Their weeping is the kind that is a public cry–it’s the deep mourning and lamentation. But it COULD also be performative. The word for Jesus–used only here–is a word that is more of the quiet hot tears. The kind that you can’t fake.

It takes boldness, bravery, authenticity, and yes vulnerability to weep differently than the crowd. Jesus does that. He’s entering into their grief more powerfully than any of the others in attendance.

But Jesus isn’t entirely quiet in this passage. The word that John uses for “deeply moved” is an intense word. It’s a word you’d use for someone snorting in anger. It’s indignation. Scholars debate exactly what Jesus is angry about…personally, I think it’s the whole situation. The death, the pain, the unbelief attending it, the performative mourning, just everything it means to be human in the face of death.

And John also says that He’s troubled in himself. He’s disturbed, unsettled, stirred up. He willingly enters into this sorrow of humanity. Jesus is wearing His emotions on His sleeve. Probably in such a way that He’d be rebuked by some well-meaning Chrsitians today.

And when people in attendance see Jesus expressing those emotions…the Son of God emotionally vulnerable…we see at least two responses. One response, “See how much he loved him…”

They are right….mostly. It is out of love that Jesus is responding as He does. But it’s so much more. They don’t understand the depth of His emotions. But they’ve named it and filed it away. Case closed.

But Jesus isn’t just reacting to personal loss. This is a confrontation with death and hell and all that is wrong with the world. He’s going to death punch death itself in the throat.

Today we can take comfort in Jesus being present with us in our grief. And that’s good. And right. And we can even camp there for a good long while. But we also shouldn’t read into His weeping with us the idea that “we’re in this thing together”. He is stooping to serve us with His tears…and they are 100% legit. BUT that’s not the whole story.

I think they missed the full impact of what Jesus was doing here, because they pigeon-holed Jesus in such a way that they didn’t let His whole story blossom in their minds. He was just “the guy who loved Lazarus.”

One way we respond to emotional vulnerability in others is by filling up their story with our own. We don’t know their whole story, so we borrow from ours—and call it understanding.

The second response to Jesus’ raw emotion is to take a shot at him. Their “question” (v37) isn’t really a question. it’s an accusation. It’s like saying, “You didn’t HAVE to be sad like this Jesus. You COULD have done something about this.”

And that’s another way we respond to emotional vulnerability even today. It’s used as an opportunity to pounce. “Your tears are the result of your failure.” Few would say that…but it’s underneath the questions.

We frame someone’s sadness as proof they failed. And we miss the holy strength it takes to feel deeply and still show up. Death wasn’t the end of this story. Even Lazarus being called out of the tomb isn’t the climax. It’ll be the resurrection of the Son of God which is the first fruits of our own.

If you miss that in Jesus you’re going to miss out on resurrection.

How should we respond to Jesus’ emotional vulnerability in a passage like this? What do those tears and indignation mean?

I’m not sure if Mary and Martha are 100% our model. But it’s the closest thing we’ve got. And it seems to be what John gives us. “Did I not tell you that if you believed you would see the glory of God?”

Put simply, we respond to those tears of Jesus with belief. With hope.

He’s gonna fix this isn’t, He?!?!?

And so I’m just wondering if maybe the emotional vulnerability of others might ought to invite a little more out of us. Rather than seeing those tears of a frail human, what if we saw in them the tears of Jesus.

He’s gonna fix this….isn’t, He?!?!?

Isn’t He?

Photo by Mayank Dhanawade on Unsplash

Juice WRLD and The Need to Confront Our Brokenness As Well As Our Rebellion

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Or can one walk on hot coals and his feet not be scorched? -Proverbs 6:28

Ribald. That’s a word you don’t hear much. It refers to language, behavior, or humor that is coarse, vulgar, or irreverently mocking. It also perfectly describes a television show which the guys in our college dorm loved to watch—myself included. Keep in mind that I went to a Christian college, which meant that we had to call the name of the show JackDonkey instead of it’s more well-known name.

The dudes in the show would engage in outrageous and dangerous stunts. As an example, one of the cast members received a tattoo while riding in an off-road vehicle traversing through rough terrain. Or in another episode two guys played tetherball with a beehive. Really dumb things like this, often injuring themselves.

It’s not like they thought they wouldn’t get hurt on occasion. They, like Solomon, knew that walking on hot coals would get their feet scorched. This begs a question, why would you do that? Why would anyone do something so dumb that they know will lead to harm? That’s the same question which Solomon is asking in Proverbs 6. Do you think you’ll be able to walk on hot coals and get away with it? Are you not considering the consequences? Consider this from John Kitchen about what it means to be “scorched”:

The heat of immoral passion is never self-contained, but always rages out of control and burns those who dare to play with its fire. It will leave lasting scars upon the lives of all involved. No one who disobeys this warning will be spared.[1]

Adultery is a bad decision. I think we can get that pretty clearly from this section in Proverbs. But is that all this is telling us? Do we just stow that away as a reminder for those moments of temptation? “Hey, this is a stupid decision, you probably shouldn’t do this!” That information can certainly be helpful in curbing sinful action. In the Spiritual Disciplines class, I took in seminary we were encouraged to write out on an index card all the things we’d lose by making foolish decisions like this. But I wonder if there are other questions we ought to be asking. Like, “Why?”

Let’s tell a little story involving rapper Juice WRLD. Jarad Anthony Higgins, known as Juice WRLD, died in 2019 at the age of 21. But his recording habits were so prolific that he had mountains of material unfished. So much that his estate has released three albums since his death. One of these, recently released, was entitled The Party Never Ends.

I’m not recommending Juice WRLD here, but his music gives us a glimpse into the mind of someone that is hurting. Many of his songs are cries for help, that nobody heeded. Yes, they are vulgar and often asinine. He glorifies that which shouldn’t be glorified. In one particular song on his new album, he talks about laying in a hotel with the friends of his girlfriend. He says, “I’m tryna get revenge”.

That might be one of the number one reasons why people have affairs. Revenge affairs are a well-known trope. And on the most basic level it is something that needs to be confronted. It’s wrong. It’s selfish. It’s sinful. It’s harmful to others. And it’s just as dumb as carrying fire to your chest or walking across scorching hot coals.

But is that all that needs to be said here? Do we just entirely dismiss Juice WRLD as some horrible degenerate? Do we write this off as the consequence of sin, a picture of lostness, and then comfort ourselves that we’ve been rescued from such foolishness?

I don’t think Juice WRLD allows us to do that. If you can sift through the vulgarity and the nonsense, there is another line in that song where his humanity, broken though it may be, is peaking out. After saying, “In a motel layin’ with my sins” he then asks, “The damage that I did, did it get your attention?”

I’m not attempting to say that he’s innocent or merely a victim or anything like that. But what I’m trying to say is that if he were still living and if he came to a spot where he was attempting to get healing, we’d need to address more than just the silly decision of walking on hot coals with bare feet. We have to discuss more than the rebellion—we need to also confront the brokenness.

And it seems pretty clear that for Juice WRLD he wanted to be seen. He craved attention. Yes, he sought it wrongly, but that desire isn’t a bad one. In fact, it is one that Christ aims to fulfill. That is part of the brokenness that He is redeeming. God made us to be seen. He made us to be loved and to garner attention. Don’t you think that whole business about walking in the cool of the morning was about being seen and known? And don’t you think that when humanity was booted out of the garden, that desire remains, but now we’re just grasping to get it back?

This is the point for you and I. Your issue doesn’t have to be an affair or the specific foolishness that is being discussed in Proverbs 6. But I guarantee there are places in your life where you’re walking on hot coals. You know its wrong, you know its dumb and rebellious, but you find yourself go back and back again. If you’re going to confront this thing you have to not only challenge the rebellion but also the brokenness. What ache are you trying to fill? Why are you walking on these hot coals? What is it that you’re trying to accomplish here?

Now how can we take both the sin and the ache to Christ for healing and redemption?


[1] John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 151.

Picture is from the cover art of Juice WRLD’s latest release The Party Never Ends