King James Version

What Does John 14:27 Mean?

John 14:27 in the King James Version says “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 troubl...” — study this verse from John chapter 14 with commentary, cross-references, and original Greek word analysis.

“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.”

John 14:27 · KJV

PeaceFear & Courage

Context

25

These things have I spoken unto you, being yet present with you.

26

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

27

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.

28

Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

29

And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

Read John 14 full chapter

Commentary

KJV Study Commentary
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. Jesus spoke these words in the Upper Room on the night before His crucifixion, offering His disciples the precious gift of peace in the face of imminent crisis. The Greek word for peace, eirēnēn (εἰρήνην), translates the Hebrew shalom (שָׁלוֹם), which encompasses far more than mere absence of conflict—it denotes wholeness, completeness, harmony, and right relationship with God.

Jesus distinguishes His peace from worldly peace through the phrase "not as the world giveth" (ou kathōs ho kosmos didōsin). The world's peace is circumstantial, temporary, and fragile—dependent on favorable conditions, absence of threats, or political stability. Christ's peace is fundamentally different in nature: it is spiritual, eternal, and unshakeable. The repetition of "my peace" (tēn eirēnēn tēn emēn) emphasizes both possession and quality—this is Jesus' own peace, the peace He Himself possesses and maintains even facing the cross.

The double verb construction "I leave... I give" (aphiēmi... didōmi) is significant. Aphiēmi (ἀφίημι) often means "to leave behind" as a legacy or inheritance, while didōmi (δίδωμι) emphasizes the active granting of a gift. Jesus both bequeaths peace as a departing legacy and actively bestows it as a present gift. This peace is not merely positional (declared at salvation) but experiential (given continuously).

"Let not your heart be troubled" uses the Greek tarassesthō (ταρασσέσθω), meaning "to stir up, disturb, or throw into confusion." This is the same verb from John 14:1, forming an inclusio around Jesus' Upper Room discourse. The addition of "neither let it be afraid" employs deiliatō (δειλιατω), denoting cowardly fear or timidity. Both are present imperatives in the negative, commanding continuous rejection of anxiety and fear.

Theologically, this passage reveals: (1) Peace as a Person—Christ Himself is our peace (Ephesians 2:14); (2) Peace as substitutionary—Jesus gives His own peace, the peace He maintains in perfect communion with the Father; (3) Peace as supernatural—it transcends human understanding (Philippians 4:7) and worldly circumstances; (4) Peace as objective gift—not earned by our efforts but received by faith; and (5) Peace as transformative—it guards our hearts and minds in Christ. This peace flows from reconciliation with God through Christ's atoning work, maintained by the indwelling Holy Spirit whom Jesus promised in the same discourse.

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Historical & Cultural Context

John 14:27 occurs within the Upper Room Discourse (John 13-17), Jesus' final extended teaching to His disciples before His arrest and crucifixion. This intimate gathering took place during Passover, probably on Thursday evening, in a rented room in Jerusalem. The disciples were deeply troubled—Jesus had just announced His imminent departure (John 13:33), predicted Peter's denial (John 13:38), and spoken of coming betrayal. In this context of confusion, fear, and uncertainty, Jesus offered the gift of peace.

The concept of peace held deep significance in Jewish culture. The priestly blessing of Numbers 6:24-26 concludes with "The LORD... give you peace." Jewish greetings and farewells used shalom, and the Messiah was prophesied as the "Prince of Peace" (Isaiah 9:6). Yet the peace the disciples anticipated was largely political—deliverance from Roman occupation and restoration of Davidic kingship. Jesus radically redefines peace as primarily spiritual: reconciliation with God and internal tranquility despite external chaos.

In the Greco-Roman world of the first century, "peace" (pax Romana) meant the absence of war maintained through military might and imperial authority. Caesar Augustus was celebrated as the bringer of peace, and the Pax Romana was considered Rome's great gift to the world. Against this backdrop, Jesus' claim to give "my peace" in a way totally unlike "the world" was profoundly countercultural. He offered not political stability through power but spiritual rest through surrender; not enforced order but reconciling love.

The Upper Room setting amplified the poignancy of these words. Within hours, Jesus would be arrested, tried, beaten, and crucified. The disciples would scatter in fear, their hopes shattered. Yet in this darkest moment, Jesus spoke of peace—a peace that would only be fully understood after His resurrection. The peace Jesus gave was inseparable from His impending sacrifice; only through the cross would true peace between God and humanity be established (Colossians 1:20).

For the early church facing persecution, these words became a foundational promise. As they were driven from homes, imprisoned, and martyred, they experienced the supernatural peace Jesus promised—a peace that bewildered their persecutors and testified to the reality of their faith. This peace was not wishful thinking but the living presence of the risen Christ dwelling in His people through the Holy Spirit.

Reflection Questions

  1. How is the peace Jesus offers fundamentally different from what the world considers peace, and in what areas of my life am I settling for worldly peace rather than Christ's peace?
  2. What specific fears and troubles am I currently harboring in my heart, and how does Jesus' command to "let not your heart be troubled" speak to these anxieties?
  3. How does understanding that Jesus gives us His own peace—the peace He maintained even facing the cross—change my expectations of what peace should feel like?
  4. In what ways might I be trying to manufacture my own peace through circumstances, control, or human effort rather than receiving Christ's peace as a gift?
  5. How does the peace Jesus promised in the Upper Room relate to the Holy Spirit He promised to send, and what role does the Spirit play in maintaining this peace in my daily life?

Original Language Analysis

Greek · 23 words
εἰρήνην1 of 23

“Peace”

G1515

peace (literally or figuratively); by implication, prosperity

ἀφίημι2 of 23

“I leave”

G863

to send forth, in various applications (as follow)

ὑμῖν3 of 23

“unto you”

G5213

to (with or by) you

εἰρήνην4 of 23

“Peace”

G1515

peace (literally or figuratively); by implication, prosperity

τὴν5 of 23
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἐμὴν6 of 23

“my”

G1699

my

δίδωμι7 of 23

“I give”

G1325

to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)

ὑμῖν8 of 23

“unto you”

G5213

to (with or by) you

οὐ9 of 23

“not”

G3756

the absolute negative (compare g3361) adverb; no or not

καθὼς10 of 23

“as”

G2531

just (or inasmuch) as, that

ὁ11 of 23
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

κόσμος12 of 23

“the world”

G2889

orderly arrangement, i.e., decoration; by implication, the world (including its inhabitants, literally or figuratively (morally))

δίδωμι13 of 23

“I give”

G1325

to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)

ἐγὼ14 of 23

“I”

G1473

i, me

δίδωμι15 of 23

“I give”

G1325

to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)

ὑμῖν16 of 23

“unto you”

G5213

to (with or by) you

μὴ17 of 23

“not”

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

ταρασσέσθω18 of 23

“Let”

G5015

to stir or agitate (roil water)

ὑμῶν19 of 23

“your”

G5216

of (from or concerning) you

ἡ20 of 23
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

καρδία21 of 23

“heart”

G2588

the heart, i.e., (figuratively) the thoughts or feelings (mind); also (by analogy) the middle

μηδὲ22 of 23

“neither”

G3366

but not, not even; in a continued negation, nor

δειλιάτω23 of 23

“let it be afraid”

G1168

to be timid

Study Guide

Historical Context

This verse is found in the book of John. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

John 14:27 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to John 14:27 from Treasury of Scripture Knowledge

Philippians 4:7John 16:33Isaiah 41:102 Thessalonians 3:16Colossians 3:152 Timothy 1:7

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