John 15:15 - Exposition

No longer do I call you servants, bond-slaves. True, he had in this very discourse spoken of them as his δοῦλοι , ( John 13:13 , John 13:16 ). Again and again in his parabolic teaching he had spoken of his disciples as servants of a Lord ( Matthew 13:27 ; Matthew 22:4 ; Luke 12:37 ; and John 12:26 , where another word is used). And moreover, later on in this very chapter ( John 15:20 ), the word and thought return, so that this relation to him, gloried in by St. Paul ( Philippians 1:1 ; 1 Corinthians 7:22 ), St. James ( James 1:1 ), Jude (Jud Jude 1:1 ), and even St. John ( Revelation 1:1 ), could be sustained in its integrity, even after it had been transfigured, and penetrated through and through with the light of love. Because the servant knoweth not what his lord doeth. The slave is an instrument, doing by commandment, not from intimate knowledge, his Lord's behests. But you I have called ( εἴρηκα )—on previous occasions (see Luke 12:4 ; and cf. John 11:11 , "Our friend Lazarus")— friends , for whom it is joy to die, and I have effected the transfiguration of your service into love. I have raised you by the intimacy of the relations into which 1 have drawn you from the position of slave to that of friend. You may be, you must be, my servants still; I am your Master and Lord; but you will be servants from a higher motive and a more enduring link and bond of union. For all things which I heard of my Father. Notice the source of the Savior's teaching. He was sent from God, trained and taught, as a man; he chose thus, humanly, to learn step by step, thing by thing, what to reveal of his own nature, of his purpose and plan in redeeming men, concerning the essence of the Father himself, and the entire significance of his self-manifestation. That which I heard I made known unto you. This is only in apparent contradiction with John 16:12 , where he implies that there will be more for them to learn in the future, when the mystery of his death, resurrection, and ascension shall have been accomplished. The limitation of the πάντα ἂἤκουσα does not consist in doctrines as opposed to practical duties , nor in the plan of salvation for individuals as antithetic to principles of his kingdom, nor in principles as distinguished from what may ultimately be found in them, but in the capacities and circumstances of the disciples themselves ( John 16:12 is a corollary of this solemn assurance). The reason of the present assertion is the proof that it thus supplies of their dearness to him. "Ye are my friends." He had told them all that they could bear . He had lifted the veil high enough for their truest joy and noblest discipline. He had bared his heart to them. He had kept back nothing that was profitable. He had proved his own friendship, and thus given a conclusive reason for his complete self-devotion on their account.