The Meaning of John 15:27 Explained

John 15:27

KJV: And ye also shall bear witness, because ye have been with me from the beginning.

YLT: and ye also do testify, because from the beginning ye are with me.

Darby: and ye too bear witness, because ye are with me from the beginning.

ASV: and ye also bear witness, because ye have been with me from the beginning.

What does John 15:27 Mean?

Context Summary

John 15:17-27 - Suffering For Jesus' Sake
We have been appointed for the one purpose of bearing imperishable fruit, but our holy service to the world will never be appreciated. The world has its own god and religion. It hates without cause. The more Christlike we are, the closer we shall be identified with His sufferings. There is no limit to the hatred and persecution which the world will vent on those who have ceased to belong to it because of their identification with the Crucified. But through the pitiless storm, we must be glad; there must be no slackening of our love, which will as certainly conquer hate as tomorrow's sun the darkness, John 15:26-27. In each Christian century there has been this double witness of the Spirit in the Church. The voice of the Church has testified to the living Christ, not arguing but attesting; and to each word of testimony the Holy Spirit has borne assenting witness. Christian apologetics are of less importance than the witness of obscure but Spirit-led lives. [source]

Chapter Summary: John 15

1  The union of Jesus and his members shown under the parable of a vine
18  The hatred of the world
26  The office of the Holy Spirit

Greek Commentary for John 15:27

And ye also bear witness [και υμεις δε μαρτυρειτε]
Present active indicative or imperative (do ye bear witness), same form of μαρτυρεω — martureō “Ye also” as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most. Have been Progressive present of ειμι — eimi “are with me from the beginning of my ministry” as in John 14:9. They were chosen to be with Christ (Mark 3:14). [source]
Shall bear witness [μαρτυρεῖτε]
Present tense, bear witness. So Rev. Or, it may be taken as imperative: bear ye witness. [source]

Reverse Greek Commentary Search for John 15:27

Luke 1:2 From the beginning [ἀπ ' ἀρχῆς]
The official beginning, the commencement of Jesus' ministry. Compare Acts 1:1, Acts 1:21, Acts 1:22; John 15:27. [source]
John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
John 14:17 The Spirit of truth [το πνευμα της αλητειας]
Same phrase in John 15:27; John 16:13; 1 John 4:6, “a most exquisite title” (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. John 1:17), in contrast to the spirit of error (1 John 4:6). Whom Grammatical neuter gender He is a person, not a mere influence. Cannot receive Left to itself the sinful world is helpless (1 Corinthians 2:14; Romans 8:7.), almost Paul‘s very language on this point. The world lacks spiritual insight It failed to recognize Jesus (John 1:10) and likewise the Holy Spirit. Ye know him Emphatic position of υμεις — humeis (ye) in contrast with the world (John 15:19), because they have seen Jesus the Revealer of the Father (John 14:9). Abides Timeless present tense. With you “By your side,” “at home with you,” not merely “with you” In your hearts. So note μετα — meta (John 14:16), παρα εν — para class="translit"> en f0). [source]
John 16:4 Have I spoken [λελαληκα]
Perfect active indicative as in John 15:11; John 16:1. Solemn repetition. When their hour is come Indefinite temporal clause, οταν — hotan with the second aorist active subjunctive of ερχομαι — erchomai “whenever their hour comes.” The time appointed for these things. Now that Simply “that” (declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. John 13:19. From the beginning As in John 6:64 but practically like απ αρχης — ap' archēs in John 15:27. While Christ was with them, he was the object of attack (John 15:18). [source]
John 6:64 That believe not [οι ου πιστευουσιν]
Failure to believe kills the life in the words of Jesus. Knew from the beginning In the N.T. we have εχ αρχης — ex archēs only here and John 16:4, but απ αρχης — ap' archēs in apparently the same sense as here in John 15:27; 1 John 2:7, 1 John 2:24; 1 John 3:11 and see Luke 1:2; 1 John 1:1. From the first Jesus distinguished between real trust in him and mere lip service (John 2:24; John 8:31), two senses of πιστευω — pisteuō Were Present active indicative retained in indirect discourse. And who it was that should betray him Same use of εστιν — estin and note article and future active participle of παραδιδωμι — paradidōmi to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John‘s arrest in Matthew 4:12. Once Judas is termed traitor (προδοτης — prodotēs) in Luke 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus. [source]
John 8:25 Who art thou? [Συ τις ει]
Proleptic use of συ — su before τις — tis “Thou, who art thou?” Cf. John 1:19. He had virtually claimed to be the Messiah and on a par with God as in John 5:15. They wish to pin him down and to charge him with blasphemy. Even that which I have also spoken unto you from the beginning A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative την αρχην — tēn archēn cannot mean “from the beginning” like απ αρχης — ap' archēs (John 15:27) or εχ αρχης — ex archēs (John 16:4). The lxx has την αρχην — tēn archēn for “at the beginning” or “at the first” (Gen 43:20). There are examples in Greek, chiefly negative, where την αρχην — tēn archēn means “at all,” “essentially,” “primarily.” Vincent and Bernard so take it here, “Primarily what I am telling you.” Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made. [source]
1 John 1:1 From the beginning [ἀπ ' ἀρχῆς]
The phrase occurs twice in the Gospel (John 8:44; John 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (John 3:8; John 2:13, John 2:14), and relatively (John 15:27; 1 John 2:24). It is here contrasted with “in the beginning” (John 1:1). The difference is that by the words “in the beginning,” the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. “The Word was in the beginning.” In the words “from the beginning,” the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, “in the beginning” characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. “From the beginning” characterizes His development in time. Note the absence of the article both here and in John 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as “beginning.” [source]

What do the individual words in John 15:27 mean?

Also you now bear witness because from [the] beginning with Me you are
καὶ ὑμεῖς δὲ μαρτυρεῖτε ὅτι ἀπ’ ἀρχῆς μετ’ ἐμοῦ ἐστε

καὶ  Also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
μαρτυρεῖτε  bear  witness 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἀρχῆς  [the]  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
ἐμοῦ  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἐστε  you  are 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.