Preaching Paths 7 May 2023

Sally A. Brown, Professor Emerita, Princeton Theological Seminary

John 14 belongs to the collection of sayings of Jesus known as the “Farewell Discourses” (chs 13-17). Today’s text, Jn 14:1-14, needs to be read in its entirely in worship; yet given its vast theological range and sheer density of theological meaning, no preacher should attempt to cover it in entirety in a single homily. Focusing on two or three verses is sufficient. One should note that the “doubled” semantics we encounter throughout this gospel is in play here. Statements and terms that appear to refer to earthly geography and experience are doubly coded, evoking spiritual realities.

VV 1-7  are read often at Christian funerals. Jesus first urges his disciples to let their troubled hearts be stilled (v.1) by trusting what he promises (vv 2-3). Jesus is going ahead of his followers to “prepare a place” and “will come back.” When he returns, he will take his followers with him to that prepared place, “so that where I am, you may also be.” Jesus declares that they already know the way (v.4). Thomas, thinking of earthly geography, brings up the obvious: “Master, we do not know where you are going; how can we know the way?” Jesus’ makes clear that the journey in question is a journey to the Father, hence spiritual.

The sweeping statements of v. 6 are to some readers beloved, to others deeply troubling. Is this justification for condemning all religions except Christianity?? Assuredly, the verse has been used to support precisely such condemnation. Yet, Jesus’ statement does not say “’Only’ I am” . . .  One could understand “I am” to mean, “my being reveals.” In other words, he assures his disciples that his lived interpretation of the way [to God], truth [about God], and life [as intended by God] is trustworthy. Might the Father draw others onto this path, into this truth, and into true life, by other means congruent with, but not identical to, Jesus’ life, teaching, and sacrificial self-giving? This is an open question.

Theological density veiled in grammatical simplicity characterizes vv. 8-14.  Vast claims turn on verbs and prepositions: Jesus is “in” the Father; the Father “in” the Son. To know Jesus is to know the Father; to see Jesus is to “see” the Father. (Jesus seems frustrated by his disciples’ failure to recognize this [v. 10].) Those who “believe” Jesus’ testimony will “do greater works” than his own.

Whatever Jesus’ disciples ask “in” Jesus’ name, Jesus will do for the “glory” of the Father. Does Jesus promise that every request will be granted? The deeper understanding of “name” in Semitic contexts suggests that to ask in Jesus’ “name” would be to ask in accord with all that Jesus is, all that he teaches, all that he intends. We ask, trusting that Jesus’ “knowing” of the Father’s intent exceeds our own.