2. But let us mark what follows. “Henceforth I call you not servants; for the servant knoweth not what his lord doeth.” How, then are we to understand the good servant to be both servant and friend, when He says, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth”? He introduces the name of friend in such a way as to withdraw that of servant; not as if to include both in the one term, but in order that the one should succeed to the place vacated by the other. What does it mean? Is it this, that even in doing the Lord’s commandments we shall not be servants? Or this, that then we shall cease to be servants, when we have been good servants? And yet who can contradict the Truth, when He says, “Henceforth I call you not servants?” and shows why He said so: “For the servant,” He adds, “knoweth not what his lord doeth.” Is it that a good and tried servant is not likewise entrusted by his master with his secrets? What does He mean, then, by saying, “The servant knoweth not what his lord doeth”? Be it that “he knoweth not what he doeth,” is he ignorant also of what he commands? For if he were so, how can he serve? Or how is he a servant who does no service? And yet the Lord speaks thus: “Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants.” Truly a marvellous statement! Seeing we cannot serve the Lord but by doing His commandments, how is it that in doing so we shall cease to be servants? If I be not a servant in doing His commandments, and yet cannot be in His service unless I so do, then, in my very service, I am no longer a servant.