John 15:15 No longer do I call you servants, for a servant does not understand what his master is doing. But I have called you friends, because everything I have learned from My Father I have made kno

Henceforth I call you not servants.

–Better,

I call you no longer,

or,

I

do not still call you, servants.

(Comp.

e.g.,

Romans 1:1; James 1:1; 2Peter 1:1;

Verse 15.

–

No longer do I call you servants,

bond-slaves. True, he had in this very discourse spoken of them as his

δοῦλοι

, (Matthew 22:4;

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

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

πάντα α} ἤκουσα

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 (

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.

Greek

No longer

οὐκέτι

(ouketi)

Adverb

No longer, no more. Also ouk eti from ou and eti; not yet, no longer.

do I call

λέγω

(legō)

Verb – Present Indicative Active – 1st Person Singular

(a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you

ὑμᾶς

(hymas)

Personal / Possessive Pronoun – Accusative 2nd Person Plural

You. The person pronoun of the second person singular; thou.

servants,

δούλους

(doulous)

Noun – Accusative Masculine Plural

(a) (as adj.) enslaved, (b) (as noun) a (male) slave. From deo; a slave.

for

ὅτι

(hoti)

Conjunction

Neuter of hostis as conjunction; demonstrative, that; causative, because.

a servant

δοῦλος

(doulos)

Noun – Nominative Masculine Singular

(a) (as adj.) enslaved, (b) (as noun) a (male) slave. From deo; a slave.

{does} not

οὐκ

(ouk)

Adverb

No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

understand

οἶδεν

(oiden)

Verb – Perfect Indicative Active – 3rd Person Singular

To know, remember, appreciate.

what

τί

(ti)

Interrogative / Indefinite Pronoun – Accusative Neuter Singular

Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

his

αὐτοῦ

(autou)

Personal / Possessive Pronoun – Genitive Masculine 3rd Person Singular

He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

master

κύριος

(kyrios)

Noun – Nominative Masculine Singular

Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

is doing.

ποιεῖ

(poiei)

Verb – Present Indicative Active – 3rd Person Singular

(a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

But

δὲ

(de)

Conjunction

A primary particle; but, and, etc.

I have called

εἴρηκα

(eirēka)

Verb – Perfect Indicative Active – 1st Person Singular

Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.

you

ὑμᾶς

(hymas)

Personal / Possessive Pronoun – Accusative 2nd Person Plural

You. The person pronoun of the second person singular; thou.

friends,

φίλους

(philous)

Adjective – Accusative Masculine Plural

Friendly; subst: a friend, an associate. Properly, dear, i.e. A friend; actively, fond, i.e. Friendly.

because

ὅτι

(hoti)

Conjunction

Neuter of hostis as conjunction; demonstrative, that; causative, because.

everything

πάντα

(panta)

Adjective – Accusative Neuter Plural

All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

I have learned

ἤκουσα

(ēkousa)

Verb – Aorist Indicative Active – 1st Person Singular

To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

from

παρὰ

(para)

Preposition

Gen: from; dat: beside, in the presence of; acc: alongside of.

My

μου

(mou)

Personal / Possessive Pronoun – Genitive 1st Person Singular

I, the first-person pronoun. A primary pronoun of the first person I.

Father

Πατρός

(Patros)

Noun – Genitive Masculine Singular

Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a ‘father’.

I have made known

ἐγνώρισα

(egnōrisa)

Verb – Aorist Indicative Active – 1st Person Singular

To make known, declare, know, discover. From a derivative of ginosko; to make known; subjectively, to know.

to you.

ὑμῖν

(hymin)

Personal / Possessive Pronoun – Dative 2nd Person Plural

You. The person pronoun of the second person singular; thou.

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NT Gospels: John 15:15 No longer do I call you servants (Jhn Jo Jn)

(15)–Better,or,(Comp. John 14:30 .) For the word “servant,” as applied to them, comp. John 12:26 John 13:13 . It is used again in this discourse ( John 15:20 ), but with reference to an earlier saying. In John 20:17 , he calls them brethren. The word here rendered “servant” means literally “bond-servant,” “slave.” He will not apply this to them, but the foremost Apostles felt that His service was perfect freedom, and it became the common title which they applied to themselves. (Comp., Revelation 1:1 .) . . .bond-slaves. True, he had in this very discourse spoken of them as his, ( John 13:13, 16 ). Again and again in his parabolic teaching he had spoken of his disciples as servants of a Lord ( Matthew 13:27 Luke 12:37 ; and John 12:26 , where another word is used). And moreover, later on in this very chapter (Ver. 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 ( 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.The slave is an instrument, doing by commandment, not from intimate knowledge, his Lord’s behests.) – on previous occasions (see Luke 12:4 ; and cf. John 11:11 , “Our friend Lazarus”) -, 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.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 heardThis 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 thedoes not consist inas opposed to practical, 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. 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.