The Great Commentary of Cornelius a Lapide: S. John
Lastly, there are some who understand this saying of Christ not only concerning spiritual and eternal salvation, but also concerning what is corporeal and temporal. They say that it is an act of heroic charity if any one gives his temporal life for the temporal life of his neighbour. For this is permitted, indeed sometimes persuaded, in the order of charity. Wherefore S. Gregory (Dial. 1. 3. c. 37) praises a certain presbyter named Sanctulus who offered to die instead of a certain deacon who had been condemned to death by the Lombards. But God held the hand of the executioner, so that he could not bring down his uplifted sword upon his neck. The Lombards were struck with amazement, and began to reverence him as a Saint. And at his request they set all their captives free. Such was the power of charity that a man by the offer of his own life redeemed the lives of many.
Ye are My friends if ye do (Gr.), i.e. if ye shall do , &c. This sentence refers to what precedes, Thus, I lay down My life for you as My friends. Do you in return render love for love, loving Me as My friends who have loved you. And this ye will do if ye keep My commandments, amongst which the chief, and embracing all the rest, is, that ye love one another.
Ver. 14. — I will not henceforth call you servants : for the servant knoweth not what his lord doeth , i.e. what he intends and proposes to do.
Ver. 15. — But I have called you friends . S. Augustine (Tract. 85) inquires in what way this is true : for the Apostles really continued to be servants of Christ, and in the day of judgment He will say to them, as well as others, Well done , good and faithful servants. He answers, that there is a twofold kind of servitude, the one that which slaves render to their lords through fear, the other free and filial, which children render to their parents. The Apostles were not the servants of Christ according to the former fashion, but the latter. For in this way servants become friends. To this may be added what Rupert says, I will not call you servants , i.e. sinners and enemies, because, by Baptism and My grace, I have made you righteous and My friends.
The true and genuine meaning then is this : Although by your nature and condition ye are My servants, yet I bestow upon you such honour that I will make you and call you My intimate and most trusted friends, insomuch that all things which I have heard of My Father that I as His ambassador should communicate to men, I will communicate ; not to the multitudes nor to the Scribes, but to you alone.
He saith now , because already when He was going away He revealed to them many things about which He had previously been silent. Other things also, which He had before spoken obscurely in parables, He now clearly and plainly explained to them. Now therefore when He was going away, He manifested, by thus explaining things to them, greater trust in them and confidence towards them. Wherefore He raises them to a higher dignity, condition and title, even that of friends. This then is the reason which Christ Himself here gives. He does not therefore deny that they still continued to be servants, but He asserts that, servants though they were, He raised them up to be His intimate friends, and endowed them with this name and prerogative. So Maldonatus, Ribera, &c., but before all others S. Irenæus, lib. 4. c. 27.
The servant knoweth not, i.e. ordinarily and usually, for some masters have faithful and prudent servants to whom they entrust their counsels and their secrets. But Christ speaks of what is the ordinary course of things among men.
All things which I have heard of the Father , &c. You may say, This seems to compete with what Christ had said a little before in the 1 2 th chapter, I have yet many things to say unto you, but ye cannot bear them now. Leontius answers that Christ now revealed to the Apostles all things which the Father wished Him at that time to reveal to them, that is to say, all things which they were able to receive. 2d, And better, S. Augustine and Bede answer, that I have made known means I will presently make known , i.e. after fifty days, at Pentecost.
Somewhat differently Maldonatus, I have made known , i.e. I have determined to make known , namely, by the Holy Ghost, whom I am about to send.
Moraliter: learn from the saying of Christ that holy souls which are full of love to God, which, treading all earthly things under foot, dwell in heaven, and hold familiar converse with God in prayer, such talk frequently with God as His friends, such are illuminated by
God, so that they hear and learn of Him His deepest mysteries and secret counsels. These men understand the Holy Scriptures. They learn of Him what He purposes to do in the time to come, as though they were admitted into the inner presence-chamber of God, and were there made members of His Privy Council. Such were
Isaiah, Jeremiah, Daniel, and the rest of the Prophets. S. Bernard eloquently unfolds this teaching ( Tract. de Interior . Dom. c. 69). “ Wouldst thou know, O soul, whosoever thou art, that the sublimity of the Divine revelations is a manifest proof of the Divine love? Now I will not call you servants , He saith, but friends, because all things which I have heard of My Father I have made known unto you. Labour therefore to love Thy God closely and supremely. Pant every hour with thine utmost longing for the joy of Divine contemplation . Gather thyself into thyself, rest only in the desire for
God.” S. Basil, S. Maximus, and others, have the same teaching. S. Francis, S. Catherine of Sienna, S. Francis Xavier, and very many others, by means of this loving friendship and converse with God, obtained the gifts of understanding and prophecy. So too in the olden time did Henoch, Noe, Abraham, Moses, and others, because they walked with God and conversed familiarly with Him, speaking to Him as a friend with his friend.
Ver. 16. — Ye have not chosen Me, &c. S. Augustine, both on this passage and elsewhere (lib. 1, c. 17, de Predest. Sanct.) understands choosing the predestination of God : I have predestinated you, and chosen you, without any merits of yours, to glory. But this does not agree rightly with the words, ye have not chosen Me. For neither could the Apostles choose Christ to heavenly glory, nor does Christ here seem to have wished to reveal His predestination to the Apostles. For this He Himself is wont to attribute to the Father. For to the Father providence is attributed, a part of which is predestination.
More literally the meaning is, Ye did not first choose Me for your Master and Lord, but I first chose and called you, and by My vocation and grace I made you My friends, disciples, and Apostles.
So S. Cyril, Chrysostom, and others. Wherefore S. Chrysostom thinks that Christ is here still dwelling upon the parable of the vine and its branches. The meaning then will be, As the husbandman chooses the best vines and grafts to plant in his vineyard, so have I chosen you, O My Apostles, that I should plant you, being made the most excellent vines by My grace, in My vineyard, for the production of grapes, i.e. of very many and very excellent believers.
Moreover, Christ saith this, 1st, To show His exceeding love for His Apostles, because He first chose them alone, above all other men who were more noble, learned, and eloquent, to be Apostles, i.e. to be His chief friends, and the Apostles of His Church. Wherefore He tacitly admonishes them that they should love Him in return, and abide constant in His love and obedience.
2d. That considering the lofty height of their dignity and apostleship to which they had been called by Christ, they should labour to be true to it, and so should be beforehand with all nations, and by their preaching should bring them to Christ.
Some writers add that Christ here wished to give the Apostles an incentive to humility : thus, Be it that I have called you friends, and admitted you to share in My secrets, yet do not ye be proud because of this. For ye have not merited it, but it is I who have freely chosen and exalted you.
And I have placed you that ye should go (to preach the gospel throughout all nations) and bring forth fruit, &c. S. Chrysostom being of opinion that there is an allusion here to the parable of the Vine, explains the words I have placed , to mean, I have planted , as it were fruitful vines in the vineyard of My Church. Maldonatus explains more simply, I have declared. For when any one is made a magistrate, he is first chosen, that is, designated, and settled in his office.
Most simply, you may expound I have placed by I have constituted you, or that Christ by this word signifies the authority, the firmness, and the fruit of His Apostles, namely, that they were commissioned, and therefore made strong, by Christ, so that no one could deprive them of their dignity, nor hinder their bringing forth fruit, even a most abundant harvest of souls throughout the whole world.
And that your fruit may remain : Cyril refers this to the Gospel which remains, whilst the old Law was not to abide, but to be abrogated by Christ. More plainly and fully, you may refer the word abide to the conversion of all nations brought about by the Apostles, which remained even after their death, and which will remain in due and continual succession unto the end of the world. And this as it were the heavenly fruit and reward of the Apostles does remain, and will remain eternally.