John 15:15

Henceforth I call you not servants - Which he at least indirectly had done, Joh 13:16; Mat 10:24, Mat 10:25; Luk 17:10. I have called you friends - I have admitted you into a state of the most intimate fellowship with myself; and have made known unto you whatsoever I have heard from the Father, which, in your present circumstances, it was necessary for you to be instructed in.

15:15 The disciples of a rabbi were considered his servants or slaves. Jesus elevated his followers to a higher relationship as his friends.

Ye have not chosen me, but I have chosen you,.... Not but that they had made choice of him as their Lord and Master, Saviour and Redeemer; but not first, he was before hand with them; he chose them, before they chose him; so that his choice of them was entirely free, did not arise from any character, motive, or condition in them: the allusion is to a custom of the Jews, the reverse of which Christ acted; with whom it was usual for disciples to choose their own masters, and not masters their disciples: hence that advice of R. Joshuah ben Perachiah, said (r) to be the master of Jesus of Nazareth, (s), "make", provide, or chose "thyself a master", and get thyself a companion.'' Those words in Sol 2:16; "my beloved is mine, and I am his", are thus paraphrased by the Jews (t); "he hath chosen me, and I have chosen him:'' which is not amiss, provided the latter choice is thought to be by virtue, and in consequence of the former; if not, our Lord directly opposes the words and sense. This may be understood both of election to salvation, and of choice to the office of apostleship; in both which Christ was first, or chose them before they chose him, that good part, which shall never be taken away; for as they were chosen in him, so by him, before the foundation of the world; being as early loved by him, as by his Father; and in consequence thereof, were chosen by him, for his people and peculiar treasure; he first chose and called them to be his disciples and apostles, to follow him, preach his Gospel, and become fishers of men; and clothed them with full power and authority to exercise their high office: and ordained you; which may design either ordination to eternal life, or apostleship, before the world began; as Jeremiah was ordained to be a prophet, before he was born; or else the investiture of them with that office, and with all gifts and graces necessary for the discharge of it; for when he called and sent forth his disciples to preach the Gospel, he is said to "ordain" them, Mar 3:14; and the rather this may be meant here, because the former is designed by his choosing them; or he set them, or planted them in himself, a fruitful soil, that they might shoot up and bear much fruit, as it follows: that ye should go and bring forth fruit; go first into Judea, and then into all the world; and brings forth the fruits of righteousness and holiness in themselves, and be the happy means of the conversion, and so of bringing in a large harvest of souls to Jesus Christ: and that your fruit should remain; as it has done; for they not only persevered themselves in faith and holiness, in preaching the Gospel, and living according to it, but the persons whose conversion they were instruments of, continued steadfastly in their doctrine, and in the fellowship of the saints; and the Gospel which was preached by them, has remained, though not always in the same place, yet in the world ever since: that whatsoever ye shall ask of the Father in my name, he may give it you. This is added, to encourage their perseverance in the work he chose and called them to, which would be attended with many difficulties and discouragements; wherefore as they would stand in need of divine assistance, they might assure themselves of it; for be it what it would they should ask of his Father, making mention of his name and righteousness; whether for a sufficiency of gifts and grace in the discharge of their duty; or for success in it; or for the confirmation of the truths delivered by them; or for liberty and boldness to speak in vindication of themselves, when called to it before kings and governors, it should be given them. (r) Ganz Tzemach David, fol. 24. 2. (s) Pirke Abot, c. 1. sect. 6. (t) Zohar in Exod. fol. 9. 1.