The Meaning of John 14:27 Explained

John 14:27

KJV: Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

YLT: 'Peace I leave to you; my peace I give to you, not according as the world doth give do I give to you; let not your heart be troubled, nor let it be afraid;

Darby: I leave peace with you; I give my peace to you: not as the world gives do I give to you. Let not your heart be troubled, neither let it fear.

ASV: Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful.

What does John 14:27 Mean?

Study Notes

Peace Cf. (See Scofield " Matthew 10:34 ") .
world kosmos = world-system. John 15:18 ; John 15:19 ; John 7:7 .
Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. Matthew 4:8 ; Matthew 4:9 ; John 12:31 ; John 14:30 ; John 18:36 ; Ephesians 2:2 ; Ephesians 6:12 ; 1 John 2:15-17 . This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles.

Verse Meaning

The disciples" uneasiness at the prospect of Jesus leaving them without clarifying what they did not yet understand elicited this word of comfort from their Teacher.
"Peace" (Gr. eirene, Heb. shalom) was a customary word of greeting and farewell among the Jews. Jesus used it here as a farewell, but He used it as a greeting again after the Resurrection ( John 20:19; John 20:21; John 20:26). Jesus probably meant that He was bequeathing peace to the Eleven as an inheritance that would secure their composure and dissolve their fears (cf. Philippians 4:7; Colossians 3:15).
The world cannot give true peace. That can only come from the "Prince of Peace," a messianic title ( Isaiah 9:6-7). He is the only source of true personal and social peace. The world cannot provide peace because it fails to correct the fundamental source for strife, namely, the fallen nature of humankind. Jesus made peace possible by His work on the cross. He will establish universal peace when He comes to reign on earth as Messiah. He establishes it in the hearts and lives of those who believe on Him and submit to Him now through His representative, the indwelling Spirit ( John 14:26). Later in this discourse Jesus promised His love ( John 15:9-10) and His joy ( John 15:11) as well as His peace.
The peace Jesus spoke of was obviously not exemption from conflicts and trials. He Himself felt troubled by His impending crucifixion ( John 12:27). Rather it is a settled confidence that comes from knowing that one is right with God (cf. Romans 5:1). As the believer focuses on this reality, he or she can experience supernatural peace in the midst of trouble and fear, as Jesus did.

Context Summary

John 14:25-31 - Christ's Gift Of Peace
Our Lord gives the fourfold basis of His peace: (1) The vision of the Father. Throughout these wonderful chapters He seems able to speak of nothing else. If we lived in the thought and consciousness of God, our peace also would be as a river. Let us wrap that thought around us, as a man his overcoat on a stormy day. (2) Disentanglement from the world. We must stand clear of the ambitions of the world, of its fear and favor, of its craving for wealth and fear of poverty. The world must have no charms for us. (3) A constraining love, as in John 14:31. (4) Obedience to God's supreme authority. When we put the government on His shoulder, He sets up the inward reign as Prince of Peace.
What a contrast to the world's peace, which consists in the absence of untoward circumstances and the possession of material goods! Where the Holy Spirit is, there the peace of God rests. The world may be in arms, death may be imminent, and the prince of this world intent to injure; but the heart which reposes on the will of God is free from alarm and fear. The peace He leaves is that of forgiveness; the peace He bequeaths, that of His own indwelling. "Arise, let us go hence!" [source]

Chapter Summary: John 14

1  Jesus comforts his disciples with the hope of heaven;
5  professes himself the way, the truth, and the life, and one with the Father;
13  assures their prayers to be effectual;
15  requires obedience;
16  promises the Comforter;
27  and leaves his peace with them

Greek Commentary for John 14:27

My peace [ειρηνην την εμην]
This is Christ‘s bequest to the disciples before he goes, the μεδη δειλιατω — shalom of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (John 20:19, John 20:21, John 20:26) as in 2 John 1:3; 3 John 1:14, but here and in John 16:33 in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke 2:14). Neither let it be fearful Added to the prohibition in John 14:1, only N.T. example of δειλος — deiliaō (rare word in Aristotle, in a papyrus of one condemned to death), common in lxx, like palpitating of the heart (from deilos). [source]
Peace []
“These are last words, as of one who is about to go away and says 'good-night' or gives his blessing” (Luther). Peace! was the ordinary oriental greeting at parting. Compare John 20:21. [source]
My peace I give []
Compare 1 John 3:1. “It is of his own that one gives ” (Godet). [source]
Let it be afraid [δειλιάτω]
Only here in the New Testament. Properly it signifies cowardly fear. Rev., fearful. The kindred adjective δειλός fearfulis used by Matthew of the disciples in the storm (Matthew 8:26), and in Revelation of those who deny the faith through fear of persecution (Revelation 21:8). The kindred noun, δειλία , occurs only in 2 Timothy 1:7, “God hath not given us the spirit of fear,” contrasted with the spirit of power, love, and a sound mind. [source]

Reverse Greek Commentary Search for John 14:27

John 15:9 In my love [ἐν τῇ ἀγάπῃ τῇ ἐμῇ]
Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ-principle of love which includes both. See the same form of expression in the joy that is mine, John 15:11; John 3:29; John 17:13; the judgment (John 5:30; John 8:16); the commandments (John 14:15); peace (John 14:27). [source]
John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
John 13:21 He was troubled in the spirit [εταραχτη τοι πνευματι]
First aorist passive indicative of ταρασσω — tarassō and the locative case of πνευμα — pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω — tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω — martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι — paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
John 16:33 That in me ye may have peace [ινα εν εμοι ειρηνην εχητε]
Present active subjunctive of εχω — echō “that ye may keep on having peace in me,” even when I am put to death, peace to be found nowhere save in me (John 14:27). Be of good cheer Imperative active from ταρσος — tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται — nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν — tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
John 20:19 When therefore it was evening on that day [ουσης ουν οπσιας τηι ημεραι εκεινει]
Genitive absolute with οπσια — opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων — tēi miāi sabbatōn (see John 20:1 for this use of μιαι — miāi like πρωτηι — prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω — kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι — histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
Acts 15:24 Have troubled you with words [εταραχαν υμας λογοις]
What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb ταρασσω — tarassō to agitate, to make the heart palpitate (John 14:1, John 14:27) and instrumental case of λογοις — logois Subverting your souls (ανασκευαζοντες τας πσυχας υμων — anaskeuazontes tas psuchas humōn). Present active participle of ανασκευαζω — anaskeuazō old verb (ανα — ana and σκευος — skeuos baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch. To whom we gave no commandment First aorist middle indicative of διαστελλω — diastellō old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians. [source]
Colossians 3:15 Peace of Christ []
Which comes from Christ. See John 14:27; Ephesians 2:14. [source]
Colossians 3:15 The peace of Christ [η ειρηνη του Χριστου]
The peace that Christ gives (John 14:27). [source]
1 Thessalonians 5:23 The very God of peace [αὐτὸς ὁ Θεὸς τῆς εἰρήνης]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
2 Thessalonians 3:16 Give you peace [δοιη υμιν την ειρηνην]
Second aorist active optative (Koiné{[28928]}š) of διδωμι — didōmi not δωηι — dōēi (subjunctive). So also Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John 14:27). [source]
Revelation 6:4 And that they should slay one another [και ινα αλληλους σπαχουσιν]
Epexegetical explanatory purpose clause with ινα — hina and the future active of σπαζω — sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men. [source]
Revelation 6:4 To take peace from the earth [λαβειν την ειρηνην εκ της γης]
Second aorist active infinitive of λαμβανω — lambanō and here the nominative case, the subject of εδοτη — edothē (see Revelation 6:2), “to take peace out of the earth.” Alas, how many red horses have been ridden through the ages.And that they should slay one another (και ινα αλληλους σπαχουσιν — kai hina allēlous sphaxousin). Epexegetical explanatory purpose clause with ινα — hina and the future active of σπαζω — sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men.A great sword Μαχαιρα — Machaira may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. ομπαια — Romphaia also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21). [source]

What do the individual words in John 14:27 mean?

Peace I leave with you - My I give to you not as the world gives I give Not let be troubled of you the heart nor let it fear
Εἰρήνην ἀφίημι ὑμῖν τὴν ἐμὴν δίδωμι ὑμῖν οὐ καθὼς κόσμος δίδωσιν ἐγὼ δίδωμι μὴ ταρασσέσθω ὑμῶν καρδία μηδὲ δειλιάτω

Εἰρήνην  Peace 
Parse: Noun, Accusative Feminine Singular
Root: εἰρήνη  
Sense: a state of national tranquillity.
ἀφίημι  I  leave 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀφίημι 
Sense: to send away.
ὑμῖν  with  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Sense: this, that, these, etc.
ἐμὴν  My 
Parse: Personal / Possessive Pronoun, Accusative Feminine 1st Person Singular
Root: ἐμός  
Sense: my, mine, etc.
δίδωμι  I  give 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: διδῶ 
Sense: to give.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
κόσμος  world 
Parse: Noun, Nominative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
δίδωσιν  gives 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
δίδωμι  give 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: διδῶ 
Sense: to give.
ταρασσέσθω  let  be  troubled 
Parse: Verb, Present Imperative Middle or Passive, 3rd Person Singular
Root: ταράσσω  
Sense: to agitate, trouble (a thing, by the movement of its parts to and fro).
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
καρδία  heart 
Parse: Noun, Nominative Feminine Singular
Root: καρδία  
Sense: the heart.
μηδὲ  nor 
Parse: Conjunction
Root: μηδέ  
Sense: and not, but not, nor, not.
δειλιάτω  let  it  fear 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: δειλιάω  
Sense: to be timid, fearful.