Verse-by-Verse Bible Commentary

John 14:27

Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful.
New American Standard Version

Bible Study Resources

Nave's Topical Bible - Afflictions and Adversities;   Jesus, the Christ;   Peace;   Thompson Chain Reference - Blessings-Afflictions;   Endowments;   Future, the;   Gifts;   Heaven;   Heavenly;   Home;   Morning Glories, Seven;   Peace;   Promises, Divine;   Rest-Unrest;   Seven;   The Topic Concordance - Antichrist;   Coming of the Lord Jesus Christ;   Fear;   Government;   Heart;   Jesus Christ;   Love;   Peace;   Resurrection;   Trouble;   Will of God;   Torrey's Topical Textbook - Affliction, Consolation under;   Fear, Unholy;   Peace, Spiritual;  
American Tract Society Bible Dictionary - Salutation;   Bridgeway Bible Dictionary - Heart;   Peace;   Reconciliation;   Baker Evangelical Dictionary of Biblical Theology - Comfort;   Counselor;   Faith;   Charles Buck Theological Dictionary - Holy Ghost;   Fausset Bible Dictionary - Canticles;   ;   Holman Bible Dictionary - Peace, Spiritual;   Salutation;   Security of the Believer;   Hastings' Dictionary of the Bible - Children (Sons) of God;   God;   Holy Spirit;   John, Theology of;   Joy;   Peace;   Hastings' Dictionary of the New Testament - Attributes of Christ;   Cowardice;   Fellowship (2);   Gift;   Humanity of Christ;   Manuscripts;   Mental Characteristics;   Peace;   Peace (2);   Personality;   Religious Experience;   Son of God;   The Hawker's Poor Man's Concordance And Dictionary - Fruit;   Pentecost;   Samuel;   Testament;   People's Dictionary of the Bible - Salute;  
International Standard Bible Encyclopedia - Affliction;   Greeting;   Joy;   Peace;  
Daily Light on the Daily Path - Devotion for December 27;   Every Day Light - Devotion for March 14;   Today's Word from Skip Moen - Devotion for March 6;  

Adam Clarke Commentary

Peace I leave with you - The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see Matthew 5:9.

My peace I give unto you - Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy.

Not as the world giveth - Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions are generally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his followers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace.

Neither let it be afraid - Μηδε δειλιατω, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand firm: - the evil will only fall upon me; and this evil will result in your comfort and salvation, and in the redemption of a lost world.

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These files are public domain.
Bibliographical Information
Clarke, Adam. "Commentary on John 14:27". "The Adam Clarke Commentary". 1832.

Albert Barnes' Notes on the Whole Bible

Peace I leave with you - This was a common form of benediction among the Jews. See the notes at Matthew 10:13. It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, Ephesians 2:15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled John 14:1, and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Spirit would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless. to the peace which is given to all who love the Saviour. They are by nature enmity against God, Romans 8:7. Their minds are like the troubled sea, which cannot rest, whose waters east up mire and dirt, Isaiah 57:20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace. They are reconciled to God; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See Romans 1:7; Romans 5:1; Romans 8:6; Romans 14:7; Galatians 5:22; Ephesians 2:17; Ephesians 6:15; Philippians 4:7; Colossians 3:15.

My peace - Such as I only can impart. The special peace which my religion is fitted to impart.

Not as the world -

1.Not as the objects which men commonly pursue - pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs.

2.Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often reigned and has no sincerity. You cannot be sure that they are sincere, but I am.

3.Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God.

4.My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and forever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away!

Neither let it be afraid - Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See John 14:1.

Copyright Statement
These files are public domain.
Bibliographical Information
Barnes, Albert. "Commentary on John 14:27". "Barnes' Notes on the Whole Bible". 1870.

The Biblical Illustrator

John 14:27

Peace I leave with you

The legacy of legacies

The Earl of Dundonald fought with his solitary ship a line of formidable forts in South America, whose fire proved so raking that his men could not be got to stand to their guns.
Calling his wife, he asked her to fire one of the guns, and show these men how to do their duty. She did so. Instantly they returned, burning with shame, to their posts, and soon the victory was theirs. The lady, in rehearsing the circumstance, said that the thing that was felt by her to be the most terrible, was not the din of battle, not the raking fire, but the awful calmness that sat fixed on her husband’s countenance, as it seemed to carry in itself the sure presage of victory. This we can all understand. Every moral nature feels that settled calmness in the face of dangers and deaths is the loftiest example of the sublime. Of this we have one peerless example in the man Christ Jesus, who, on the eve of His agony, utters these words. We have here a word of

I. FAREWELL. The Old Testament phrase, “Peace be with you!” had now come to be a word of salutation, as it still is in the Oriental “salaam,” the modern form of the Hebrew “shalom,” or peace. Originally, it was a benedictory prayer. But by this time, in most cases, like our words “adieu,” “good-bye,” which mean “God be with you!” the deeper and devouter meaning had very much exhaled, leaving only a breath of courtesy or compliment behind. But this is good, so far as it goes: for our religion says, “be courteous,” and no gentleman can compare with the Christian gentleman. Christ here commends these forms of courtesy by His august example. But he does a great deal more. Instead of pharisaically leaving these forms, because they are not always what they ought to be. He tells us to take them up and make them what they ought to be. But, as the context shows, He here means a farewell; and this farewell of peace He repeats at the end of the sixteenth chapter, where He brings these valedictory discoursings to a close.

II. BEQUEST. “Leave.” Even in the case of a human relative, it is much to inherit his peace. We prize more than gold a father’s, a mother’s dying benediction. But what are such legacies compared with that which Jesus here bequeaths to the humblest of His disciples. If we have Christ’s peace, no matter for anyone’s curse, no matter what wrath may surround our head. Peace is here used twice, and occurs first in its general sense. Peace within, in the calm serenity of a pardoned and reconciled soul; peace without, in every needed temporal blessing; peace in storms and afflictions, in the precious gift of a “heart established, trusting in the Lord”; peace in persecution; yea, “perfect peace,” blessing them that curse us, doing good to them that hate us; peace in death; for “mark the perfect man, and behold the upright, for the end of that man is peace”; peace in the grave, for there the body is stretched out in repose, “where the wicked cease from troubling and the weary are at rest”; and the consummation of all peace in heaven. And as Christ is the Testator, so He is Himself the Executor. “My peace.” Yes; what the Saviour leaves He gives: what He died to procure, He rose and reigns to bestow.

III. GOSPEL. This peace is a peace particularly Christ’s own; that which He Himself possesses and feels, as having finished His work and wrought out our salvation. Would you see something of it? Go to Calvary. The pallid lips give forth the victory shout, “It is finished;” and the words, “Father, into Thy hands I commit My spirit”; and then the triumphant soul of the Redeemer rises in peace and rapture to the bosom of His Father and His God. It is the climax of peace. Now the peace which was then our Saviour’s own He imparts to the humblest of His disciples. We believe in Him and become pardoned, accepted, and sanctified in the Beloved.

IV. GOOD CHEER. “Not as the world giveth,” etc. “There is no peace saith my God to the wicked.” But let the wicked only forsake his way, and this peace straightway breathes down upon him like a scented vivifying gale from the delectable land. “Not as the world giveth, give I unto you.” How suggestive the contrast!

1. It is vain to seek peace

2. But our Saviour’s words seem to refer mainly to the manner of the giving.

The legacy of Christ

That the Son of God might become the “merciful and faithful High Priest” of His Church, “it behoved Him to be made in all things like unto His brethren.” Hence we see Him influenced by the same affections that influence ourselves, and manifesting the same dispositions. When His end drew near, He made, as it were, His will, and would not suffer the last interview with His disciples to close before He had reminded them of the precious gifts which He purposed to bestow.

I. THE BLESSING WHICH CHRIST BEQUEATHS. “Peace.” If there is any word which can excite pleasing sensations in the human breast, it is this. It is as sweet to the children of men, as the long wished for shore to the mariner who is wearied with the labours of the ocean. It is as reviving as the warm breezes of the spring to the man who has just risen from a bed of sickness. How welcome are the tidings of returning peace to a nation which has been long accustomed to the sound of war! How beautiful the feet of them who publish it! But it is not amongst mankind only that peace is thus highly esteemed. It is declared by the great Jehovah Himself to be among the things which He calls good. To bring down this blessing was the great object of our Saviour’s appearing. Hence the prophecies spoke of Him as “the Prince of Peace.” Hence, when He was born, peace on earth was proclaimed by the rejoicing angels. Hence, too, when He was about to leave His beloved disciples, peace was the precious legacy he left, and it was His first blessing after He rose. What, then, is this peace? Is it an exemption from the calamities of life, from sorrow and affliction? No. “In the world ye shall have tribulation.” Is it peace with the world, an exemption from its hatred and persecution? No. “The world hateth you.” It is

1. Peace with God. The man who inherits this precious legacy was once the enemy of the Lord. But now the enmity of his carnal mind has been subdued. He has gone, as a repentant prodigal, to the throne of his heavenly Father, and has received a welcome and a pardon there. “Being justified by faith, he has peace,” etc.

2. Peace in the soul. This is a blessing which none but Christ can give, and none but His renewed people receive. Others may seek it, may perhaps find something which they mistake for it; but until a man’s heart has been “sprinkled from an evil conscience,” he must remain as far off from true peace of mind as he is from God.

3. Christ’s peace. It is the same peace that He Himself enjoys; that kept His soul tranquil in the midst of all His sorrows, and into which He is now entered in His Father’s kingdom above.


1. By bequest.

(a) More valuable. Men may leave behind them riches, mansions, titles; but they cannot make a man happy, even in the day of prosperity; while the legacy of Christ, even in the darkest night of adversity, can “satisfy the longing soul, and fill the hungry soul with goodness.”

(b) More permanent. They will remain precious as ever, when every earthly treasure shall be heard of no more. Conclusion:

1. The security and stability of the Divine promises. Peace is not only promised, but bequeathed. The Testator is now dead; the testament is in force.

2. A man may have a precious legacy bequeathed to him, and he may be so infatuated as to refuse to accept it, or so indolent as to neglect the proper means of possessing himself of it; but still the legacy is his. The very same causes, united with “an evil heart of unbelief,” may keep you strangers to the peace of God.

3. But before we can have a title to this legacy, we must be united to Christ by a living faith. “There is no peace to the wicked.” (C. Bradley, M. A.)

The legacy of Christ

Our Lord, being about to die, makes all the accustomed preparations, and discharges all the functions of a dying man. He charges His friends with His last commands, delivers to them His last advices, prays for them a last and touching prayer, institutes for them an expressive and affecting ordinance--the great Christian keepsake to be observed “in remembrance of Him”--and compensates them as much as possible for their deprivement of Himself, by bequeathing them all that He had to dispose of--this precious and peculiar blessing of peace.

I. THE THING ITSELF. The legacy is “peace.”

1. It fulfils the first great condition of peace, by harmonizing the inward feelings with the outward experience; in other words, it establishes peaceful relations between the soul and its proper objects.

(a) Duties to God are discharged with delight. The service is love, the principle is gratitude.

(b) Nor are duties to man less cordial. We are taught to “love as brethren,” and are conformed to a noble example. This peace comes into individual hearts, and, eradicating selfishness and bitterness, produces charity; it comes into our homes, and it adds the brotherhood of grace to the brotherhood of nature. It comes among nations, and it teaches that righteousness is exaltation, affection, and felicity.

2. It is competent to produce harmony among the inward feelings themselves--a condition palpably as essential as the former--essential in order to the former. For, while there is internal discord, there cannot be external harmony. Sin destroyed the peace of the inward heart, as effectually as it destroyed the peace of its outward relations. There can be no peace among passions of equal intensity and independence, unless subject to some common and absolute rule. To meet this need, we “receive the kingdom and patience of Jesus Christ.” Every affection is taught to recognize Him. Every gratification is found in His will. Every passion is thus made to harmonize. Every desire is solicited to a common tendency. Every energy is directed to a common result.


1. “My peace.” He had secured it to them. It was purchased by His atonement, and wrought by His Spirit.

2. It is peace like His own; the peculiar and surpassing peace which, as a man, He had enjoyed.

III. THE PECULIARITY OF THE BESTOWMENT. “Not as the world giveth.”

1. The method of the world in giving peace is by a careful adjustment of external things, sweetening such as are bitter, smoothing such as are rugged. It mistakes a peaceful lot for peaceful feelings; totally neglectful of feelings within, it attends solely to circumstances without; it seeks to remove anxiety, not by trusting in Providence, but by heaping up wealth to make us independent of Providence. It seeks to satisfy inordinate craving, not by moderating desire, but by scraping up gratifications until desire be satiated. It builds up around a man its vain fortifications; but let its defences be carried, and the untutored and effeminate soul is a helpless and hopeless prey. Broadly contrasted with this is the peace of Jesus Christ. It is not dependent on things without; it arises from sources within. It requires not that there should be ease and indulgence; it may exist amid the utmost privation and self-sacrifice. It is not the peace of compromise, but of conquest. “In the world ye shall have tribulation, but in Me ye shall have peace.”

2. Identifying peace with indifference, the world would school the heart into an insensibility. Thus the men of the world seek peace; they would freeze the sea of affection, that no storm may agitate its waves; they would petrify the heart, that no grasp of anguish may mark it. And in like manner would they deal with spiritual things; they would quiet all religious solicitudes by utterly banishing them; peace with God they would have by forgetting Him; peace with their consciences by stifling them; peace with the claims of duty by refusing to listen to them; peace with their future destiny by never thinking about it. “They make a solitude, and call it peace.” (H. Allen, D. D.)

Christ’s legacy


1. The enjoyment of actual reconciliation with God.

2. A sweet composure and calmness of mind, arising from the sense of reconciliation impressed by the Spirit of God on our hearts.


1. Reconciliation to God exclusively arises from the merit of His sacrificial sufferings as being our Redeemer. “It is in consequence of the work of the Saviour that the Spirit has been sent actually to apply the blessing of reconciliation to the heart and to the conscience of man.”


1. That which is given to us by the world is empty; that which is given to us by Christ is substantial.

2. What the world gives is pernicious, and that which Christ gives is beneficial.

3. That which is given to us by the world is changeable, and must perish; and that which is given to us by Christ is immutable, and must endure for ever.


Christ’s legacy

When Christ left the world, He made His will. His soul He bequeathed to His Father, and His body to Joseph. His clothes fell to the soldiers, His mother He left to the care of John. But what should He leave to His poor disciples, who had left all for Him? Silver and gold He had none; but He left them what was far better--His peace. (M. Henry.)

The legacy of peace

I. THE FIRST REQUISITE, IN ORDER TO THIS PEACE, IS HAVING, SEALED BY THE SPIRIT OF GOD, A CERTIFICATE OF JUSTIFICATION. One has said, “If you wish for peace with God, do your duty. Try to be as good as you can.” But I have not been as good as I could. God has not had the first place in my love, and the first obedience in my life. Through Christ’s intervention, however, the writ once against me is now null, for the sentence for treason is crossed through under sanction of the law itself, and I have in my very soul the certificate of justification, sealed by the Comforter.

II. CHRIST’S PEACE COMES FROM CHRIST’S LIFE. You mistake if you fancy that this peace is a dull composure. It means more life, not less! The Spirit of Christ, in giving this peace, numbs no nerve, stifles no primitive impulse, mesmerises no faculty. On the contrary, His tendency is to make us spring up, broad awake, feeling alive all over. He makes, through this change in us, a change in everything around us. He makes old Christian truths, that once had become almost insipid by familiarity, break out into meanings and charms, bright as morning and fresh as the spring. To be spiritually-minded is “life,” the cause; “peace,” the effect.

III. PEACE IS INCOMPATIBLE WITH SIN. A person may be in the root of his life a Christian, and yet his Christianity may be little more than a root. He may have “a name to live,” and may pass as an average professor of faith in Christ, yet might know but little of this Divine peace. There is no peace for the shot limb while the bullet is in it. A person has been drinking some deadly thing, tempted by its inspiriting flavour, but now it maddens him, and there is no peace for the poisoned system while the poison is in it. There is no peace to the fever-stricken sufferer until the fever is out of him. You remember the storm that Jonah caused, and how it had to be quieted. If you would have peace, first find out, and then cast out your Jonah--the Jonah of that sheltered sin, of that crooked policy, of that secret, whatever it may be, that stops a blessing from coming on you who carry it.

IV. THE PEACE OF CHRIST HAS ITS SEAT, NOT IN THE CIRCUMSTANCES, BUT IN THE HEART. “Let not your heart be troubled.” It is a truism to say that disquiet belongs to this world, for everyone knows this, though he may know little else; and it belongs in a particular degree to this particular age. Disquiet connected with the disputes between labour and capital; from questions connected with the money market; made by the “battle of books,” by the conflicts of theological thought; seen from the post of political outlook. But having Christ as our own life, we can say, though our surroundings may be like the disquiet of an earthquake, “Therefore will not we fear, though the earth be removed,” etc. We have peace in our heart, for the Giver of peace is there. Without, there may be excitement; indeed, our own physical life may be excitable, for grace does not turn one body into another; yet there is a Divine calm down under the surface, such as no man can know who knows not the true life.

V. CHRIST’S PEACE IS HERE ASSURED TO US IN TERMS OF PECULIAR SIGNIFICANCE. “Peace I leave.” This is the language of legacy, and implies

1. That He would live after He had died. A legacy implies death Hebrews 9:16).

2. The principle of grace. He gives. “Grace” is not the name of wages for work, nor of reward for merit; nor of gain by conquest; nor of what we receive on the principle of “so much for so much.”

3. The deity of the Giver. Reconsider what is meant by the peace of Christ, and then ask yourself if a man could give it.

4. “Not as the world giveth.” The world can only give what it has to give. The world gives fitfully, and there is no dependence on the world; the world gives in order to get; the world gives to take away again; grudgingly and delusively. (C. Stanford, D. D.)



I. It is peace in the mind. There is a state of the mind answering to the surging sea, or the agitations of the atmosphere; when a man has not clear perception of important truth; when the mind is swayed by apprehension, and driven by scepticism from every resting place for its convictions. The opposite of that is certitude, the repose of enlightened conviction upon ascertained principle. Jesus Christ gives that to His people.

2. Peace of conscience. If a man have not that, all the flattery of nations will not make him happy. The Psalmist says, “Make me to hear joy and gladness, that the bones which Thou hast broken for dislocated] may rejoice.” Man’s moral nature is the skeleton of his soul. David felt that his conscience was dislocated, and he could not know happiness until God had reset and restored it. Well, Christ gives peace of conscience; He restores it to its functions, and causes the man that has this peace to rejoice.

3. Peace of heart. Man may know, see, say, and sing a great deal, but if his heart is not keyed to spiritual harmony, if there are jarring affections, forbidden passions, corrupt emotions in the soul, he cannot be happy.

4. Peace in all the relationships in which a man stands. There is no solid peace if there is not peace with God, but where there is there will be peace with man, and he who enjoys it will be a peacemaker; he will delight in diffusing that happiness which he enjoys.

5. It is Christ’s peace

(a) The peace of indifference. There are some persons who, on the subject of religion, have really no trouble at all. This is a peace like that of the poor Indian sleeping in his canoe while rolling him onwards to the cataract.

(b) The peace of self-deception: the peace of the patient that takes the hectic flush of his cheek as a sign of health, of the sailor who swaggers along the deck while the leak is in the keel. That is not the peace of Christ.

II. HOW HE GIVES THIS PEACE: “Not as the world giveth.”

1. The world could not give such a thing at all; the world can only give what it gets, and it neither has nor knows that peace. The world may give a man wealth; the heart may be writhing in agony under the blaze of diamonds. The world may give a man fame, but a celebrated actor died of sorrow whilst the city was ringing his praise. The world may give a man pleasure, but that can only ripple the surface.

2. The world gives what it has

3. Is soon tired of giving on any principle, even of giving to its friends. (J. Graham, D. D.)

The blessedness of peace

A lady who passed through the terrors of the Vicksburg siege wrote the night after the surrender: “It is evening. All is still. Silence and night are once more united. H-- is leaning back in his rocking chair. He says, ‘G--, it seems to me I can hear the silence and feel it too. It wraps me like a soft garment; how else can I express this peace?’” (H. O.Mackey.)

False peace and true peace


1. It is not sound and sincere, but hollow (Psalms 55:21). It professes friendship, and yet it is ready to sell its friend for a mess of pottage.

2. Selfish.

3. Mercenary. When it gives, always expects an equivalent.

4. Fragile. How soon is the trading man’s peace, our domestic peace, our civil peace, our peace of mind, broken! How long can you calculate upon keeping your peace?

5. Unserviceable. The world’s peace never stands by our side in the hour of sorrow, tribulation, or temptation. It will do for the summer, but not for the winter.

6. Temporary.


1. Its nature. It is peace

2. Its characteristics.

False peace

Once, as a poet was thinking of Napoleon’s defeat when he tried to win Moscow, he had a dreadful dream of peace. Under the spell of his dream, he found himself in a dim, still, snowy wilderness; many horsemen, covered with cloaks, their cloaks covered with snow, were sitting motionless; dead fires were seen, with grenadiers, white with snow, stretched motionless around; waggons, crowded with snow-shrouded, motionless figures, seemed to stop the way, the wheels fixed by a riverside, in ruts of water which the frost had struck into steel; cannon were there, heaped over with snow; snow lay on banners unlifted, on trumpets unblown. Was the seer of such a sight moved to cry “Peace, peace!” Better face the intense white flame that bursts from guns, better face the terrible iron rain, better face the worst of war, than face a scene of peace like that! Yet much that passes for peace in the region of the soul, and in relation to God, is not much better. (C. Stanford, D. D.)

Divine peace

It may, perhaps, have befallen some of us to stand by the side of one of those brawling mountain streams which descend from our southern and western coasts into the sea. It rushes with its noisy waters down its stony channel; every pebble rattles in the torrent; every ripple makes a murmur of its own. Suddenly the sound ceases: a deep stillness fills the banks from side to side. Why? It is the broad sweep of the advancing tide of the ocean that has checked the stream and occupied the whole space of its narrow channel with its own strong, silent, overwhelming waters. Even so it is with all the little cares, difficulties, and distractions which make up the noise and clatter of the stream of our daily life. They go on increasing and increasing, and engross our whole attention, till they are suddenly met and absorbed by some thoughts or objects greater than themselves advancing from a wider and deeper sphere. So it is in human things: so it is when in private life we are overtaken by some great personal joy or sorrow. The very image which I have just used of the brook and the sea has been beautifully employed by our greatest living poet to express the silencing of all lesser thoughts and aims by the death of a dear friend. So it is often felt in public concerns, when all petty cares and quarrels have been drowned in the tide of public joy or sorrow which has rolled in upon us from the great world without. All the streams of common life under such circumstances, descending from their several heights, deep or shallow, turbid or clear, have been checked at one and the same moment, have been hushed at one and the same point, by the waters broad and vast sweeping in from the ocean, which encompassed us all alike. Every lesser controversy has then stood still; every personal murmur at such moments has been silenced by the grander and deeper interest which belonged alike to us all. What that figure of the brook and of the tide is in the natural world, what great joys and sorrows are in personal life, what great public events are in the life of a nation, that to every human being ought to be the thought of eternity, the peace of God. From a thousand heights the streams of life are ever rushing down. All manner of obstacles meet their course--the rough rock, the broken bough, the smooth pebble, the crooked bank. Each and all are enough to ruffle those shallow waters, and to obstruct those narrow torrents. But there is, or there may be, forever advancing into each of these channels a tide from that wide and trackless ocean to which they are all tending; and deep indeed is the peace which those tides bring with them into the inland hills wherever their force extends. (Dean Stanley.)

Jesus leaving peace to His disciples

Though all Christ’s conduct is godlike, nevertheless the last scenes of His life shine with peculiar splendour. In proportion as He draws nearer to its close, His charity appears to burn with a warmer flame, His divinity to shed forth brighter beams through the clouds which enshrouded it.

I. JESUS CHRIST GIVES PEACE TO HIS FOLLOWERS or in other words, He has opened for them sources of tranquillity and joy amidst all the calamities and afflictions of life. This will be established if we can prove these two points

1. He has given us the most adequate supports under all the woes to which we are exposed; and,

2. He has bestowed on us positive grounds of tranquillity. That is to say, with the one hand He gives us an antidote against every sorrow, and with the other reaches forth to us the richest benedictions.


1. When the world exclaims to us, Peace be unto you l this exclamation is often void of sincerity. How often are proffers of service, and desires for our happiness, uttered by the mouth that has just been employed in stabbing our reputation, and that in a few minutes will load us with slanders, and hold us up to ridicule!

2. When the world exclaims to us, Peace be unto you, it is not always insincere and deceitful; but even when it most strongly desires our felicity, it is weak, and without power to afford us a complete felicity. Man is feeble, indigent, unhappy. Thus, unable to find full happiness from the world, shall we, my brethren, entirely despair of attaining it? No; for Jesus gives peace not as the world does; His wishes can all be accomplished, for His power is irresistible.

3. The peace which the world gives is limited in its duration. Inconstant and variable, men frequently change their sentiments and opinions. (H. Kollock, D. D.)

Spiritual peace

This blessed legacy our Lord has left might be considered as being peace

1. With all the creatures. God has made a league of peace between His people and the whole universe. “For thou shalt be in league with the stones of the field,” etc. “All things work together for good to them that love God.”

2. Among the people of God toward one another.

3. With God, for He “hath reconciled us to Himself by Jesus Christ”

4. In the conscience. Peace with God is the treaty; peace in the conscience is the publication of it.

I. ITS GROUNDWORK. It is not built upon imagination, but on facts.

1. Faith in the blood of Christ.

2. A sense of pardon.

3. An intimacy with Christ.

4. The possession of the title deeds of heaven.

5. An assurance of the faithfulness and covenant fidelity of God our Father.

II. ITS NOBLE CHARACTER. The peace of other men is ignoble and base. Their peace is born in the purlieus of sin. Self-conceit and ignorance are its parents. Our peace is

1. God’s own child and God-like in its character.

2. Divine in its nourishment. The daintiest morsels that ever carnal sense fed upon would be bitter to the mouth of this sweet peace. Ye may bring your much fine corn, your sweet wine, and your flowing oil; your dainties tempt us not, for this peace feeds upon angels’ food, and it cannot relish any food that grows on earth. If you should give a Christian ten times as much riches as he has, you would not cause him ten times as much peace, but probably ten times more distress; you might magnify him in honour, or strengthen him with health, yet neither would his honour or his health contribute to his peace, for that peace flows from a Divine source, and there are no tributary streams from the hills of earth to feed that Divine current.

3. A peace that lives above circumstances.

4. Profound and real.


1. Joy. The words “joy” and “peace” are continually put together.

2. Love. He that is at peace with God through the blood of Christ is constrained to love Him that died for him.

3. Holiness. He that is at peace with God does not wish to go into sin; for he is careful lest he should lose that peace.

4. It will help us to bear affliction. “Your feet shod with the preparation of the gospel of peace.”

5. It gives us boldness at the throne.

IV. INTERRUPTIONS OF PEACE. All Christians have a right to perfect peace, but they have not all the possession of it. These interruptions may be owing to

1. The ferocious temptations of Satan.

2. Ignorance.

3. Sin. God hides His face behind the clouds of dust which His own flock make as they travel along the road of this world. We sin, and then we sorrow for it.

4. Unbelief.

Conclusion: If ye would keep your peace continual and unbroken

1. Look always to the sacrifice of Christ.

2. Walk humbly with your God.

3. Walk in holiness; avoid every appearance of evil. (C. H.Spurgeon.)

Christ’s peace

“Peace be unto you” was, and is, the common Eastern salutation, both in meeting and parting. It carries us back to a state of society in which every stranger might be an enemy. It is a confession of the deep unrest of the human heart. Note

I. THE GREETING, WHICH IS A GIFT. Christ gives His peace because He gives Himself. It comes with Him, like an atmosphere; it is never where He is not.

1. The first requisite for peace is consciousness of harmonious relations between me and God. The deepest secret of Christ’s peace was His consciousness of unbroken communion with the Father. And the centre and foundation of all the peace-giving power of Jesus Christ is that in His death He has swept away the occasion of antagonism, and so made peace between the Father and the child, rebellious and prodigal.

2. We must be at peace with ourselves. There is no way of healing the inner schism of our anarchic nature except in bringing it all in submission to His merciful rule. Look at that troubled kingdom that each of us carries about within himself, passion dragging this way, conscience that; a hundred desires all arrayed against one another, inclination here, duty there, till we are torn in pieces like a man drawn asunder by wild horses. But when He enters the heart with His silken leash, the old fable comes true, and He binds the lions and the ravenous beasts there with its slender tie and leads them along, tamed, by the cord of love, and all harnessed to pull together in the chariot that He guides. There is one power, and only one, that can draw after it all the multitudinous heaped waters of the weltering ocean, and that is the quiet silver moon in the heavens, which pulls the tidal wave, into which melt and merge all currents and small breakers, and rolls it round the whole earth. And so Christ, shining down lambent and gentle, but changeless, from the darkest of our skies, will draw, in one great surge of harmonized motion, all the else contradictory currents of our stormy souls.

3. Peace with men. The reason why men are in antagonism with one another is the central selfishness of each. And there is only one way by which men’s relations can be thoroughly sweetened, and that is by the Divine love of Jesus Christ casting out the devil of selfishness, and so blending them all into one harmonious whole.

4. Peace with the outer world. It is not external calamities, but the resistance of the will to these, that makes the disturbances of life. Submission is peace, and when a man with Christ in his heart can say what Christ did, “Not My will, but Thine, be done,” then some faint beginnings, at least, of tranquillity come to the most agitated and buffeted.

II. THE WORLD’S GIFT, WHICH IS AN ILLUSION. “The world” may mean either mankind in general or the whole material frame of things.

1. Regarding it in the former sense, the thought is suggested--Christ gives; men can only wish. How little we can do for one another’s tranquillity! how soon we come to the limits of human love and human help!

2. And then, if we take the other signification, we may say, “Outward things can give a man no real peace.” The world is for excitement; Christ alone has the secret of tranquillity.

III. THE DUTY OF THE RECIPIENTS OF THAT PEACE OF CHRIST’S, “Let not your heart be troubled,” etc.

1. Christ’s gift of peace does not dispense with the necessity for our own effort after tranquillity. There is very much in the outer world and within ourselves that will surge up and seek to shake our repose; and we have to coerce and keep down the temptations to anxiety, to undue agitation of desire, to tumults of sorrow, to cowardly fears of the unknown future. All these will continue, even though we have Christ’s peace in our hearts. And it is for us to see to it that we treasure the peace.

2. It is useless to tell a man, “Do not be troubled and do not be afraid,” unless he first has Christ’s peace as his. Is that peace yours because Jesus Christ is yours? If so, then there is no reason for your being troubled or dreading any future. If it is not, you are mad not to be troubled, and you are insane if you are not afraid.

3. Your imperfect possession of this peace is all your own fault. Conclusion: I went once to the side of a little Highland loch, on a calm autumn day, when all the winds were still, and every birch tree stood unmoved, and every twig reflected on the stedfast mirror, into the depths of which Heaven’s own blue seemed to have found its way. That is what our hearts may be, if we let Christ put His guarding hand round them to keep the storms off, and have Him within us for our rest. But the man that does not trust Jesus is like the troubled sea which cannot rest. (A. Maclaren, D. D.)

Christ our peace in trouble

In India, where there are many venomous serpents, there is an animal--a kind of weasel--which is, as it were, appointed by God to destroy them. Put one of these creatures and the deadliest snake together, and let them begin the battle. Presently the weasel will be bitten by the serpent, and it will dart off into the next bush, will find the antidote to the poison, and will return to the fight. And so, again and again, till at last it seizes the snake and destroys it. That is strange in itself; but a thing yet stranger is this: A very large reward has been offered by the Government for the discovery of this antidote. If an animal can find it out, much more easily, one would think, can a man discover it. But it is not so. This creature has been watched again and again, but no one has ever yet been able to learn the remedy. God has given to it the knowledge, which He has denied to us. And so the true servant of Christ knows where to go for a cure against all the troubles that may befall him; where to seek peace in all the storms that beset him. (J. M. Neale, D. D.)

Christ’s peace in the dying hour

A poor soldier was mortally wounded at the battle of Waterloo. His companion conveyed him to some distance and laid him down under a tree. Before he left him, the dying soldier entreated him to open his knapsack and take out his pocket Bible, and read to him a small portion of it before he died. When asked what passage he should read, he desired him to read John 14:27. “Now,” said he, “I die happy. I desire to have peace with God, and I possess the peace of God which passeth all understanding.” A little while after one of his officers passed him, and seeing him in such an exhausted state, asked him how he did. He said, “I die happy, for I enjoy the peace of God which passeth all understanding,” and then expired. The officer left him and went into the battle, where he was soon after mortal]y wounded. When surrounded by his brother officers, full of anguish and dismay, he cried out, “Oh! I would give ten thousand worlds, if I had them, that I possessed that peace which gladdened the heart of a dying soldier, whom I saw lying under a tree; for he declared that he possessed the peace of God which passeth all understanding. I know nothing of that peace! I die miserable! for I die in despair!” (New Testament Anecdotes.)

Christian peace

I. The peace of FORGIVENESS--the peace of the evening.

II. Peace in SERVICE--the peace of the morning.

III. Peace in SORROW--peace of dark hours. (S. S. Times.)

Christian peace

“Peace.” It was no new word. It was and is the common form of salutation and farewell; and the Master used it because it was old and familiar. This peace is threefold.

I. Peace with OURSELVES. Every one knows what it is to be at peace with ourselves, and not at peace.

1. We may be perfectly prosperous, and yet there is a secret pang, a bitter thought.

2. On the other hand, we may be in suffering, and yet be in perfect peace because doing our duty. Peace of conscience is the peace of the Holy Spirit of Christ.

II. Peace with ONE ANOTHER. In Christ Jew and Gentile, etc., are one. He gathered round Him the most opposite characters. His peace therefore does not mean that we are all to speak, think, act, in the same way. The world of nature derives its beauty and grace from its variety. And so in the world of man. We differ but no difference, but that of sin should become separation. The chief priests of ancient Rome were called Pontiffs--“bridge makers.” It is the duty of every Christian to throw bridges over the moral rents or fissures which divide us. Sometimes you will find opinions shading off one into the other: these are branches that are entwined over the abyss. Seize hold of them! Sometimes there are points of character the very counterparts of our own: these are stepping stones. Sometimes there are concessions made: to all such give the widest scope. There are, no doubt, occasions when truth and justice must be preferred to peace, and differences which are widened by saying, “Peace, peace when there is no peace;” but we must be careful not to multiply them. You receive an angry letter; do not answer it. You observe a quarrelsome look; take no notice of it. You see the beginning of a quarrel; throw cold water on it. Churches need not be united in order to be at peace. The peace of the Holy Spirit of Christ is deeper than outward diversities.

III. Peace with GOD. Our hearts are torn with scruples and cares even in duty; our sins rise up against us. Where shall we find a haven of peace? In the thought of God. Think of God the Father, perfectly just and merciful. Think on Christ who stilled the tumult of the natural storm, and who came to reconcile us to the Father. Think of the Holy Spirit who broods over chaos, and of it can make eternal order and peace. (Dean Stanley.)

Peace undisturbed

All the peace and favour of the world cannot calm a troubled heart; but where the peace is that Christ gives, all the trouble add disquiet of the world cannot disturb it. Outward distress to a mind thus at peace is but as the rattling of the hail upon the tiles to him that sits within the house at a sumptuous feast,

Perfect peace in Christ

There was a martyr once in Switzerland standing barefooted on the fagots, and about to be burnt quick to the death--no pleasant prospect for him. He accosted the magistrate who wassuperintending his execution, and asked him to come near him. He said, “Will you please to lay your hand upon my heart. I am about to die by fire. Lay your hand on my heart. If it beats any faster than it ordinarily beats, do not believe my religion.” The magistrate, with palpitating heart himself, and all in a tremble, laid his hand upon the martyr’s bosom, and found that he was just as calm as if he was going to his bed rather than to the flames. Thai is a grand thing! To wear in your button hole that little flower called “heart’s ease,” and to have the jewel of contentment in your bosom--this is heaven begun below: godliness is great gain to him that hath it. (C. H.Spurgeon.)

Not as the world giveth

The world’s peace

They cry “peace” when there is no peace, and make fair weather when such a storm of God’s wrath is ready to be burst as shall never be blown over. They compliment and wish peace when war is in their hearts, as when the Pope sent away Henry III, in peace, but it was, saith the historian, not such as Jesus left His people. (J. Trapp.)

Unwilling givers

The great ocean is in a constant state of evaporation. It gives back what it receives, and sends up its waters in mists to gather into clouds; and so there is rain on the fields, and storm on the mountains, and greenness and beauty everywhere. But there are many men who do not believe in evaporation. They get all they can and keep all they get, and so are not fertilisers, but only stagnant, miasmatic pools. (H. W. Beecher.)

The world bestows meagerly

It promises much and gives but little. When the richest man, who has died in New York, within my memory was on his dying bed, he asked his attendants to sing for him. They sang the familiar old revival hymn, “Come, ye sinners, poor and needy.” The dying millionaire said to them, in a plaintive tone, “Yes, please sing that again for me. I am poor and needy.” Ah! what could fifty millions of railway securities and bank stocks do for him on the verge of eternity? One verse out of the fourteenth chapter of John could bring him more peace than all the mines of California multiplied by all the bonds in the National Treasury. “Poor and needy” was he? I count that one of the most pathetic sayings that ever fell from dying lips. (T. L. Cuyler, D. D.)

Let not your heart be troubled, neither let it be afraid

Words of peace

The acceptableness and the force of advice depend upon our feelings with respect to the adviser. Now the Counsellor in this case is the Lord Jesus; entirely informed, thoroughly concerned, full of truth as well as full of grace, and so disinterested that He has for us already laid down His life. Look at


1. The possession of a power of control over our own hearts. Now how is the heart to be controlled? You cannot govern it directly; it is to be governed by means of the thoughts. If you would change the emotions, you must change the thoughts. To think only of our grievous and not of our joyous circumstances--only of the cloudy side of our grievous circumstances (and every cloud over us Christians has a silver lining), is to let our heart be troubled and be afraid. But to call off the thoughts from the circumstances which are grievous to those which are joyous, to think of God “as our refuge, and strength, and present help in the time of trouble,” is to check the sorrow and to quench the fear.

2. Responsibility as to the exercise of such control. This is a power which you may not leave dormant. That which, in this case, we can do, we ought to do, because God requires it, and because the doing of it is essential to our well-being and right conduct. The difficulty does not lessen our obligation. God calls us all to do difficult things. The human being who never attempts a difficult thing is but half a man.

3. They do not require that we should harden our hearts against the due influence of grievous circumstances, or shut our eyes to danger or to threatening sorrow; but they do forbid and condemn

4. Now the whole of this advice proceeds on the assumption that the disciple of Christ has sources of joy counteractive of his sorrows, and that he has no ground for fear.


1. Some may be expecting bereavement. Death hath no sting to that loved one, and the grave can gain no victory.

2. Others are now bearing the anguish of the separation which death creates. Special promises are made to you; and He, who superintends the fulfilment of these promises, says, “let not your heart be troubled,” etc.

3. Some are anticipating change--change of residence--emigration. Whither can you go from your Saviour’s Spirit--or from your best Friend’s presence?

4. A few are stretched and tortured on the rack of suspense. The uncertainty is only in your mind. Above, all things are arranged, and will work together for your good.

5. Many are enduring the pains of disappointment. But still there are hopes founded upon rock, of which no man can ever be ashamed. The hope of salvation, of eternal life, of paradise.

6. Diseases, like worms at the roots of plants, are surely bringing many of us to death and the grave--and their destructive work will one day be fully wrought. But death is only the beginning of new life.

7. Poverty, like an armed man, is beating down others. There is but one shield against this armed man--faith; but one weapon--lawful endeavour; and but one cordial and stimulant--prayer. And if you pray poverty, turning your face Christward, you will hear Christ in His sweetest whispers say, “Take no thought for tomorrow,” etc.

8. Does persecution rage around some of you as a tempest? “Fear not them that kill the body.” (S. Martin.)

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Bibliographical Information
Exell, Joseph S. "Commentary on "John 14:27". The Biblical Illustrator. 1905-1909. New York.

Coffman Commentaries on the Bible

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.

The full appreciation of these remarkable words derives from their having been spoken within the very eye of the greatest storm of evil ever to appear on earth. Only Paul ever approached such tranquillity with his recurring theme "rejoice" written from a dungeon in Rome. As Reynolds said:

This verse shows how the ordinary salutation may become invested with immense significance. There are moments when into one human word may be condensed the love of a lifetime. Christ does but pour through these common words the fire of his eternal and infinite love.[19]

Peace ... This is the peace that passes understanding (Philippians 4:7).

Let not your heart be troubled ... These were the opening words of the chapter, and they are appropriately repeated here.

Neither let it be afraid ... Literally, this means "neither let it be terrified," suggesting that Jesus saw in the disciples some rising symptoms of that carnal weakness which would prostrate them all before the night was over.

Fear not ... is one of the central admonitions of Christian faith. Angels bore the same admonition to Joseph (Matthew 1:20), to Zacharias (Luke 1:13), to Mary (Luke 1:30), and to the shepherds (Luke 2:10).


[19] H. R. Reynolds, op. cit., II, p. 230.

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Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on John 14:27". "Coffman Commentaries on the Bible". Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible

Peace I leave with you,.... Christ being about to die and leave his disciples, makes his last will and testament, and as the best legacy he could leave them, bequeaths peace unto them;

my peace I give unto you: he left the Gospel of peace with them, to be preached by them to all the world; which is a declaration and publication of peace made by his blood; is a means of reconciling the minds of men to God and Christ, to the truths, ordinances, and people of Christ; of relieving and giving peace to distressed minds; and which shows the way to eternal peace: and as Christ had kept his disciples in peace one with another, so he left them in peace; and left orders with them to maintain it one among another: but what seems chiefly designed here, is peace with God, which Christ is the sole author of; he was appointed in the council and covenant of peace to effect it; he became incarnate with that view, and did procure it by his sufferings and death; and as it was published by angels, when he came into the world, he left it, and gave it to his disciples when he was going out of it: or else that peace of conscience is meant, which follows upon the former, which arises from the sprinklings of the blood of Christ, and from a comfortable view, by faith, of an interest in his justifying righteousness, and is enjoyed in a way of believing, and commonly in the use of ordinances "leaving" it supposes that Christ was about to leave his disciples, but would not leave them comfortless; he leaves a Comforter with them, and bequeaths peace unto them as his last legacy: "giving" it, shows that it is not to be acquired by any thing that man can do, but is a pure free grace gift of Christ; and which being given as his legacy, is irrevocable; for the allusion is to the making of a will or testament when persons are about to die: though some have thought it refers to the custom of wishing peace, health, and prosperity, among the Jews; but Christ does not say "peace be to you"; which was the more usual form of salutation among them, and which was used by them when they met, and not at parting; especially we have no instance of such a form as here used, by dying persons taking their leaves of their relations and friends. It must indeed be owned that the phrase, "to give peace", is with them the same as to salute, or wish health and prosperity. Take two or three of their rules as instances of it;

"whoever knows his friend, that he is used ליתן לו שלום F1T. Bab. Beracot, fol. 6. 2. , "to give him peace"; he shall prevent him with peace (i.e. salute him first), as it is said, "seek peace and pursue it"; but if he "gives" it to him, and he does not return it, he shall be called a robber.'


"cf13 (b) a man may not go into the house of a stranger, on his feast day, ליתן לו שלום, "to give peace unto him" (or salute him); if he finds him in the street, he may give it to him with a low voice, and his head hanging down;'

onceF3Maimon. Talmud Tora, c. 5. sect. 5. more,

"a man לא יתן שלום, "not give peace to", or salute his master, nor return peace to him in the way that they give it to friends, and they return it to one another.'

Likewise it must be owned, that when they saluted persons of distinction, such as princes, nobles, and doctors, they repeated the word "peace"F4T. Bab. Gittin, fol. 62. 1. Maimon. Hilch. Melacim. c. 10. sect. 12. , though never to any strangers; however, certain it is, that it was another sort of peace which Christ left, and gave to his disciples, than what the Jews were wont to give, or wish to one another;

not as the world giveth, give I you. The peace Christ gives is true, solid, and substantial; the peace the world, the men, and things of it give, is a false one; and whilst they cry, "peace, peace, sudden destruction is at hand": the peace of the world is at best but an external one, but the peace Christ is the giver of, is internal; the peace the world affords is a very transient, unstable, and short lived one, but the peace of Christ is lasting and durable; the peace of the world will not support under the troubles of it, but the peace which Christ gives, cheerfully carries his people through all the difficulties and exercises of this life: and as these differ in kind, so likewise in the manner of giving, and in the persons to whom they are given; the world gives peace in words only, Christ in deed; the world gives feignedly, Christ heartily; the world gives it for its own advantage, Christ for his people's sake; the world gives its peace to the men of it, to the ungodly, none to the godly, whom it hates; Christ gives his; not to the wicked, for there is no peace to them, but to the saints, the excellent in the earth. Wherefore says Christ,

let not your heart be troubled; at my departure from you, since I leave such a peace with you:

neither let it be afraid: at the dangers you may be exposed unto, and the trouble you may be exercised with; for in the midst of them all, "in me ye shall have peace", John 16:33.

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Bibliographical Information
Gill, John. "Commentary on John 14:27". "The New John Gill Exposition of the Entire Bible". 1999.

Geneva Study Bible

9 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.

(9) All true comfort and peace comes to us by Christ alone.
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Beza, Theodore. "Commentary on John 14:27". "The 1599 Geneva Study Bible". 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

Peace I leave with you, my peace I give unto you — If John 14:25, John 14:26 sounded like a note of preparation for drawing the discourse to a close, this would sound like a farewell. But oh, how different from ordinary adieus! It is a parting word, but of richest import, the customary “peace” of a parting friend sublimed and transfigured. As “the Prince of Peace” (Isaiah 9:6) He brought it into flesh, carried it about in His Own Person (“My peace”) died to make it ours, left it as the heritage of His disciples upon earth, implants and maintains it by His Spirit in their hearts. Many a legacy is “left” that is never “given” to the legatee, many a gift destined that never reaches its proper object. But Christ is the Executor of His own Testament; the peace He “leaves” He “gives”; Thus all is secure.

not as the world giveth — in contrast with the world, He gives sincerely, substantially, eternally.

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on John 14:27". "Commentary Critical and Explanatory on the Whole Bible". 1871-8.

People's New Testament

Peace I leave with you. A parting benediction. That night he was to be seized and taken from them.

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Original work done by Ernie Stefanik. First published online in 1996 at The Restoration Movement Pages.
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Johnson, Barton W. "Commentary on John 14:27". "People's New Testament". 1891.

Robertson's Word Pictures in the New Testament

My peace (ειρηνην την εμηνeirēnēn tēn emēn). This is Christ‘s bequest to the disciples before he goes, the μεδη δειλιατωshalom 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 (δειλιαωmedē deiliatō). Added to the prohibition in John 14:1, only N.T. example of δειλοςdeiliaō (rare word in Aristotle, in a papyrus of one condemned to death), common in lxx, like palpitating of the heart (from deilos).

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
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Robertson, A.T. "Commentary on John 14:27". "Robertson's Word Pictures of the New Testament". Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies


“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.

My peace I give

Compare 1 John 3:1. “It is of his own that one gives ” (Godet).

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.

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Vincent, Marvin R. DD. "Commentary on John 14:27". "Vincent's Word Studies in the New Testament". Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

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.

Peace I leave with you — Peace in general; peace with God and with your own consciences.

My peace — In particular; that peace which I enjoy, and which I create, I give - At this instant.

Not as the world giveth — Unsatisfying unsettled, transient; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace! How serenely may we pass through the most turbulent scenes of life, when all is quiet and harmonious within! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the inestimable gift inviolate, till it issue in everlasting peace!

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Wesley, John. "Commentary on John 14:27". "John Wesley's Explanatory Notes on the Whole Bible". 1765.

The Fourfold Gospel

Peace I leave with you; my peace I give unto you1: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful.

  1. Peace I leave with you; my peace I give unto you. This legacy of peace is by no means to be confined to the period of doubt and fear which accompanied the crucifixion; in fact, it seems to overstep that period, and to begin after it, and continue throughout all the trouble ministry of the apostles. The breadth of the legacy also to be noted: (1) The quality of it; it was not the absolute unshaken peace of God, but the peace which Jesus himself possessed while upon the earth--peace with all things save the devil and his powers. (2) The nature of it; it was not peace from without, but from within. It was not such as promised to pacify and quell the persecutors, but a promise of inner calm amidst the storm. (3) The manner of it; it was no stinted, measured store such as the world bestows, but a full, free gift from the overflowing bounty of God.

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Bibliographical Information
J. W. McGarvey and Philip Y. Pendleton. "Commentary on John 14:27". "The Fourfold Gospel". Standard Publishing Company, Cincinnati, Ohio. 1914.

Abbott's Illustrated New Testament

Peace I leave with you. This was the customary Hebrew form of farewell, and, of course, like other such forms, was used ordinarily without much regard to its import and signification. Jesus says that he pronounces the benediction, not as the world ordinarily do, that is, as a mere form, but that he truly invokes upon them a real peace. It was, however, peace of mind, not peace in regard to external circumstances; for perhaps twelve men never came together who had to pass through so many exciting scenes of persecution, trial, suffering, and worldly tribulation, in every form, as these disciples, to whom Jesus thus, at midnight, in their solitary chamber, promised this peculiar peace, and which he left them as his legacy. All these trials Jesus foresaw, and frankly foretold John 15:18-21,16:1-4; and more distinctly still, John 16:32,33. This last promise was fulfilled; and nothing is more striking, in the subsequent history of the apostles, than the contrast between the perils, dangers, and agitations, of their condition, on the one hand, and the calm contentment and happiness of their hearts on the other. They enjoyed, at all times, a certain deep-seated repose and calmness of soul, which could not be reached or disturbed by external agitations.

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Abbott, John S. C. & Abbott, Jacob. "Commentary on John 14:27". "Abbott's Illustrated New Testament". 1878.

Calvin's Commentary on the Bible

Мир оставляю вам. Под миром Христос разумеет благоприятный исход, о котором обычно просят люди, сходясь вместе и пребывая порознь. Ибо это и означает слово «мир» в еврейском языке. Итак, Христос намекает на повсеместный обычай Своего народа и как бы говорит: Оставляю вам Мое «Прощайте». Но вскоре Он уточняет, что мир этот содержит нечто большее, чем обычно имеют в виду люди, часто бездушно, только ради церемонии желающие мира. Если же они и серьезно желают другим мира, то все равно не могут его дать. Христос же говорит, что Его мир состоит не в голом и пустом пожелании, но соединен с результатом. Итог таков: телесно Христос оставляет их, но Его мир остается среди учеников. То есть, по Его благословению, они отныне всегда пребудут счастливыми.

Да не смущается сердце ваше. Христос снова порицает страх, который мог возникнуть в учениках из-за Его ухода. Он говорит, что для страха нет никакой причины. Ведь ученики лишатся лишь Его телесного лицезрения. Через Дух они по-прежнему будут обладать Его истинным присутствием. Пусть же и мы научимся довольствоваться лишь этим видом присутствия, и не будем потакать плоти, всегда привязывающей Бога к внешним символам.




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Calvin, John. "Commentary on John 14:27". "Calvin's Commentary on the Bible". 1840-57.

Scofield's Reference Notes

Peace Cf. (See Scofield "Matthew 10:34").

world kosmos = world-system. John 15:18; John 15:19; John 7:7. (See Scofield "Revelation 13:8").

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Scofield, C. I. "Scofield Reference Notes on John 14:27". "Scofield Reference Notes (1917 Edition)". 1917.

James Nisbet's Church Pulpit Commentary


‘My peace I give unto you.’

John 14:27

The word peace in the Hebrew seems to have the idea of completeness—something which if a man has, he wants no more; it is a word in which all good is summed up; we should call it happiness.

‘My peace I give unto you.’ These are the Words of the Prince of Peace, the King of Peace, the Lord of Peace, and therefore the peace He gives to His people is princely, kingly, lordly peace. It is the ‘peace of God.’ God’s peace is Christ’s gift. For, indeed, the world cannot give it. How can the world give what it does not possess? The way of peace it has not known.

I. Peace is in a Person.—That Person is Christ. All peace is treasured up in Him. ‘He is our peace’ (Ephesians 2:14).

II. He made peace by the Blood of His Cross (Colossians 1:20). Round the Cross mercy and truth met together, righteousness and peace kissed each other. He is the great Arbitrator, for He made peace between God and every believing man, and He lays His pierced Hands on both.

III. He speaks peace.—He stilled the tempest by saying, ‘Peace, be still.’ That was what we call a miracle, but it was a parable too. We must believe that Christ meant us to gather that what He did once under certain circumstances—that, or something akin to it—He would do always under similar and analogous conditions. So all down the ages He has been walking on ‘the waves of this troublesome world,’ and whispering ‘peace.’ And ‘when He giveth quietness, who then can make trouble?’ (Job 34:29).

IV. He gives the peace He made.—He applies it by His own Spirit. And the Spirit of Peace sheds peace on the heart like the morning spread on the mountains. Every night the believing man lies down in peace. ‘The pilgrim they laid in a chamber whose window opened towards the sunrising. The name of the chamber was Peace, where he slept till break of day, and then he awoke and sang.’ And when the last night comes, ‘after life’s fitful fever he sleeps well,’ for he sleeps in peace. ‘The souls of the righteous are in the hands of God, and there shall no torment touch them. In the sight of the unwise they seemed to die; and their departure is taken for misery: but they are in peace.’

I ‘publish peace,’ and ‘how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!’ (Romans 10:15). I ‘publish peace,’—I can tell you where it may be found, I can point you to the Fountain-Head of peace; but only Christ gives it. May the Lamb of God grant us His peace, till we come to the ‘everlasting peace there where all the spirits of all the redeemed turn to Him, as all plants turn to the light, and drink in the sunbeams of His Presence softly and silently for ever.’

Rev. F. Harper.


‘“Peace” is an empire with three provinces, and the provinces cannot really be divided, for there is one King of all; all belong to Him, and He is “Peace”; He is “the God of peace.” First, there is the “peace” which a man has with God as soon as he is reconciled to God by an act of faith in the blood of Jesus Christ, and his sins are all forgiven. Then there is the “peace” which every forgiven man carries in his own bosom; “peace” with his conscience. And then there is the “peace” with man. Why are some persons so irritable, and so uncomfortable with everybody? They are uncomfortable in their own breast; they are not at peace with God, therefore they are not at peace with themselves; and therefore they cannot be at peace with any one.’

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Nisbet, James. "Commentary on John 14:27". Church Pulpit Commentary. 1876.

John Trapp Complete Commentary

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.

Ver. 27. Peace I leave with you] As a farewell or legacy; Sacrosancta ειρηνη nobis committitur, non ερυννις, aut ερις: Christ is the Prince of Peace, yea, he is our peace, saith the apostle, and brings true peace, which is a piece of his kingdom, Romans 14:17. Of him it may be more truly said than it was of our Henry VII, that he came in, Ut cum pacem exulantem exul, extorremque extorris concomitatus esset, reducem quoque redux apportaret. (Twinus Comment. de rebus Britann.)

Not as the world, &c.] They cry peace when there is no peace, and make fair weather when such a storm of God’s wrath is ready to burst out as shall never be blown over. They complement, and wish peace, when war is in their hearts: as the pope sent away Henry III, emperor, in peace, but it was, saith the historian, Qualem scilicet pacem Iudas simulavit, non qualem Christus reliquit, i.e. such as Judas, counterfeit, not such as Jesus left his people. (Auth. Apolog. de unit. Eccles.)

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Trapp, John. "Commentary on John 14:27". John Trapp Complete Commentary. 1865-1868.

Sermon Bible Commentary

John 14:27

These are musical words, but the music is not of earth alone. They touch a strain above the world. In their Divine consciousness of vast spiritual power, in their farness from the strife and trouble of men, they are of that true supernatural which abides in the secret of God.

I. What was it? It was not peace from the outward pains that beset life. The Jewish and the Roman world, the Church and State, were alike against the disciples of Christ. They were driven into deserts, thrown to the beasts, stoned, butchered to make a Roman holiday. It was not then the peace of an easy life Christ left them. On the contrary, He bade them, would they follow Him, expose themselves to the tempest.

II. Was it freedom from the unrest of the heart—freedom from sorrow and care, and bitter pain of thought and love? No, not that either; for it was My peace, said Christ, and He had not peace of heart. On Him the restlessness we know so well abided; He suffered as we suffer; and it is well. For were freedom from these things His peace, we should have no certainty of His sympathy. The consoler needs to have been the sufferer, and the conqueror of suffering.

III. What was the peace, then? It was a spiritual peace—peace in the deep region of the human spirit—peace in that inner life, which, striking its thoughts into eternity, is linked unbrokenly to God. Nay, which is a part of God. In that deep Life in Christ there was entire and perfect peace. It was (1) the peace that comes through fulfilment of duty. (2) It was peace that comes from the Triumph of Love. It is in the depth of God's love that His peace is rooted, and in the depth of that life of His which love makes for ever. (3) Christ's peace consisted in conscious union with God. "I and My Father are One." And because Christ had it, and was one of us, we will not despair, however grim and dim the battle in which we fight with phantoms. If one of us (our Brother in humanity) had this peace, if He was at home in the very truth of things, in the very Central Truth, then we also may win it. We, too, may be at one with God. "Peace I leave with you, My peace I give to you."

S. A. Brooke, Christian World Pulpit, vol. xvii., p. 337.

The Peace of Christ is—

I. The peace of obedience. The submission which we owe to God is stripped from all servileness and obsequiousness by the fact that this submission is not only to a sovereign, but to a righteous and loving sovereign. It is submission of trust in God, and that knows what it trusts. This trust is also a large word when you think of it. It shuts out fear—that it may shut in a perfect love. It means friendly confidence with the unseen, the boldness of a favoured child. It means, therefore, a joyful peace. When the soul has got this relation with the eternal God—of utter submission to Him as a righteous sovereign, and love to Him as a loving parent—then the heart has obtained the peace of Jesus.

II. This inward peace is what St. Paul calls peace with God. This phrase refers to the pacification of conscience. Faith accepts God's gift of His Son as a sincere gift; it seeks to be reconciled, to be justified, and forgiven in God's way, and thus bowing to the obedience of faith, the sinful man finds that He has recovered that peace with God which is the absence of all condemnation.

III. In this spiritual submission to God, Jesus, in His spiritual character, is our great example. To it His great atonement is our great compeller. To this real loving subjection let us strive continually to bring ourselves, that we may have peace and confidence in Him. There are many sorrows and disturbances to contend with; yet it will not do to give up. It will not do to relegate the hope of inward peace to a future life. Christ had it here. More profound submission to our Father's will, more childlike confidence in the Father and Son; and surely the Spirit, who is the Dove, will descend, and breathe sweet repose wherever His white wings brood? Surely He will make His nest within your spirit; and then, while storms surge and beat around your steps, you shall have the peace of Christ throughout the ages.

J. Oswald Dykes, Christian World Pulpit, vol. xxii., p. 11.

Let us take the word "Peace" in at least some of the senses which our Saviour would give to it, and which are on our part fulfilled.

I. There is peace within ourselves. Everyone knows what it is to be at peace with ourselves, or not at peace. We may be perfectly prosperous, and yet there is a secret pang which makes us ill at ease. There is a something of which we do not like to speak, of which we do not like to hear, and of which, if possible, we would rather not think. "Keep innocency," says the Psalmist, "and do the thing that is right, for that will bring a man peace at the last."

II. Peace with one another. Christ Himself was the great Peacemaker. In Him Jew and Gentile, Greek and Barbarian, came together and were one. We must differ. We cannot make all men to be of the same character, of the same pursuits, of the same tastes, and of the same opinions. But here, as in the natural world, we can and we ought to prevent any difference, except the difference of sin, from becoming a separation. Always open the door wide for repentance. Always make the return as easy and as pleasant as it is possible to be made. There are, no doubt, occasions when truth and justice must be preferred to peace, whether in nations, churches, or private life. There are, no doubt, differences which are widened instead of smoothed by saying, "Peace, peace, when there is no peace." But these are the exceptions, and we must be very careful not to multiply the exceptions lest we should make them the rule of life. The peace of the Holy Spirit of Christ is something much wider and deeper than outward diversities or likenesses. "Not as the world giveth," not as outward appearance giveth, not as the mere letter giveth, but as the Spirit, speaking to our inmost spirits, so is the peace which Christ gives to His disciples.

III. Peace with God. Dwell for a moment on the thought of God—of God in His threefold essence as it were, completed for us. Think of God, the one Eternal Judge, perfectly just and perfectly merciful, who sees not as man sees, who knows whereof we are made, who knows our ignorance and our blindness, who sees us exactly as we are, and not as the unjust, capricious world sees us. That thought is the peace of God the Father. Truly in the Spirit of God is the everlasting peace which broods over the face of the waters, whether of chaos or of cosmos—the peace which lies not on the ruffled outward outward surface, but in the silent depths below.

A. P. Stanley, Penny Pulpit, No. 154 (new series).

References: John 14:27.—Spurgeon, Sermons, vol. vi., No. 300; vol. v., No. 247; C. Stanford, Evening of our Lord's Ministry, p. 112; Clergyman's Magazine, vol. iii., p. 93; Preacher's Monthly, vol. v., p. 327; W. T. Bull, Christian World Pulpit, vol. iii., p. 133; R. A. Bertram, Ibid., vol. iv., p. 234; G. W. Conder, Ibid., vol. vii., p. 196; A. P. Peabody, Ibid., vol. xi., p. 358; J. Oswald Dykes, Ibid., vol. xxii., p. 11; Homiletic Quarterly, vol. ii., p. 394; vol. xviii., p. 127; J. Vaughan, Fifty Sermons, 2nd series, p. 181; W. G. Blaikie, Glimpses of the Inner Life of our Lord, p. 178; S. Baring Gould, Literary Churchman Sermons, p. 145; J. H. Thorn, Laws of Life after the Mind of Christ, 2nd series, p. 152; Homilist, 3rd series, vol. viii., p. 259.

I. These words imply (1) the possession of a power of control over our own hearts. (2) Responsibility as to the exercise of such control. (3) They do not require that we should harden our hearts against the due influences of grievous circumstances, or shut our eyes to danger or to threatening sorrow. (4) Fear is here distinctly and separately condemned.

II. The disciple of Christ has sources of joy counteractive of his sorrows, and he has no ground for fear. (1) The Christian disciple is in the keeping of the Saviour personally. The Saviour has charge of us individually. He has charge of the Church; but He takes care of the Church by taking care of us personally, and He takes as much care of us personally as though He had only one of us to look after. (2) Then, the Father in heaven loves the disciple of Christ. Christ tries to comfort His sorrowing ones by reminding them of this very love. He tells them, in the words that follow, "The Father Himself loveth you." (3) Again, a place is prepared in heaven as the eternal home of Christ's disciples, and they are moving to that place continually. (4) Farther, a Comforter is sent to the followers of Christ, to abide with them for ever. (5) Moreover, Jesus Christ gives peace to His disciples—a sure and immoveable foundation of reliance; a trust and confidence which loving intercourse with the Almighty Father is calculated to give. To seek, then, and to cherish this peace, to yield ourselves to the ministrations of the Comforter—to look up unto the heavenly home which the Saviour has in readiness for us—to think of our Father in heaven as really loving us—to realise the fact that we are in Christ's holy keeping—is to prevent fear or to quench fear, and to reduce the stream of sorrow which flows through our souls, and prevent its overflowing its appointed channels and overwhelming our spirit.

S. Martin, Westminster Chapel Sermons, 3rd series, p. 91.

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Nicoll, William R. "Commentary on John 14:27". "Sermon Bible Commentary".

Thomas Coke Commentary on the Holy Bible

John 14:27. Peace I leave with you: "Peace be to you" was the common salutation and compliment mutually given by the Jews to each other at meeting and parting. But although this compliment implied a wish of every thing thatcould make one happy, it was often used without any meaning. At best, it was but a wish, however sincere, and had no real efficacy in making him to whom it was given happy. But in the mouth of Jesus, by whose wisdom and power the affairs of the world are governed, a farewel wish was a matter of a very different kind: His peace, his parting blessing could draw down all manner of felicity upon those who were the objects of it. Accordingly, he encouraged his disciples from that consideration, under the prospect of his departure; desiring them not to be in the least anxious about what was to befal them after he was gone. See the note on Matthew 10:13.

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Coke, Thomas. "Commentary on John 14:27". Thomas Coke Commentary on the Holy Bible. 1801-1803.

Expository Notes with Practical Observations on the New Testament

As if our Lord had said, "Whatever outward trouble the world gives you, be not afraid of it before it comes, nor troubled at it when it is come, for I will give you inward peace in the midst of all your outward troubles. Not as the world giveth, give I unto you."

Where note, That Christ's peace is vastly different from that peace which is given or enjoyed by the world; the world may wish peace, yet never intend it; or they may wish it, yet not be able to give it: but Christ's peace is real and effectual, solid and substantial; the world's peace is only a freedom from outward trouble, but Christ's peace is a deliverance from inward guilt: and though it doth not give us an exemption from outward trouble, yet it gives us a sanctified use and improvement of them, and assures us of a joyful issue and deliverance out of them.

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Burkitt, William. "Commentary on John 14:27". Expository Notes with Practical Observations on the New Testament. 1700-1703.

Greek Testament Critical Exegetical Commentary

27.] This is introduced by John 14:25, which suggests the speedy close of the discourse. It was customary to take leave with wishes of peace:—so 1 Samuel 1:17; Luke 7:50; Acts 16:36; 1 Peter 5:14; 3 John 15. Also, to reassure by such words, see Genesis 43:23; Judges 6:23. But our Lord distinguishes His peace, true peace, ‘the peace which I have and give’ (see ch. John 15:11), from the mere empty word used in the world’s form of greeting. Peace (in general) He leaves with them;—His peace He gives to them, over and above that other. The καθὼς ὁ κ. δίδ. must refer, I think (with Lampe, Lücke, and Stier), to the world’s manner of giving,—not to the unreality of the world’s peace, of which, however true, there is no direct mention here. The world can only give peace in empty formulæ, saying ‘Peace, peace,’ when there is no peace: Jeremiah 6:14. alli(201).

John 14:28 as far as ὑμᾶς is a reason why their heart should not be troubled;—then the rest of the verse removes all ground of δειλία, since it is an exaltation of Him whom they loved, which is about to happen; and therefore a ground of joy, and not of fear.

μείζων] And therefore the going of Jesus to the Father is an advancement. This word greater, as Luther well remarks (Stier, ver. 228, edn. 2), is not here used as referring to the Nature or Essence of the Son as related to the Father,—but as indicating that particular subordination to the Father in which the Lord Jesus then was,—and the cessation of the state of humiliation, and entering into His glory, which would take place on His being received up to the Father. So also Calvin: “Non confert hic Christus Patris Divinitatem cum sua, nec humanam suam naturam divinæ Patris essentiæ comparat, sed potius statum præsentem cœlesti gloriæ ad quam mox recipiendus erat.” And Cocceius: “Non intelligitur hic minoritas secundum naturam humanam,—quia intelligitur minoritas quæ per profectionem ad Patrem deponitur” (Stier, ibid. Similarly, De Wette, Tholuck). And this removes all reason for fear, as they will be exalted in Him.

The whole doctrinal controversy which has been raised on these words (especially by the Fathers against the Arians, see Suicer, Thes. ii. pp. 1368–9), seems not to belong to the sense of the passage. That there is a sense in which the Father is greater than even the glorified Son, is beyond doubt (see especially 1 Corinthians 15:27 f.); but as on the one hand that concession is no concession to Arianism, because it is not in the essential being of the Son, but in His Mediatorial office that this minoritas consists,—so on the other hand this verse implies in itself no such minoritas, the discourse being of another kind.

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Alford, Henry. "Commentary on John 14:27". Greek Testament Critical Exegetical Commentary. 1863-1878.

Heinrich Meyer's Critical and Exegetical Commentary on the New Testament

John 14:27. “These are last words, as of one who is about to go away and says good-night, or gives his blessing,” Luther.

εἰρήνην ἀφίημι ὑμῖν] The whole position of affairs, as Jesus is on the point of concluding these His last discourses (John 14:31), as well as the characteristic word εἰρήνη, introduced without further preface, justifies the ordinary assumption that here there is an allusion to the Oriental greetings at partings and dismissals, in which שָׁלוֹם (i.e. not specially: Peace of soul, but generally: Prosperity) was wished. Comp. 1 Samuel 1:17; 1 Samuel 20:42; 1 Samuel 29:5; Mark 5:34; Luke 7:50; Luke 8:48; Acts 16:36; James 2:16; also the Syrian pacem dedit, in the sense of valedixit in Assem. Bibl. I. p. 376; and finally, the epistolary farewell-greeting, Ephesians 6:23; 1 Peter 5:14; 3 John 15. That which men were wont to wish at departure, namely, prosperity, Jesus is conscious of leaving behind, and of giving to His disciples, and that in the best and highest sense, namely, the entire prosperity of His redemptive work, “fore ejus benedictione semper felices” (Calvin), in which, however, the peace of reconciliation with God (Romans 5:1), as the first essential element, is also included. To assume (with Lücke) in the expression a reference, at the same time, to the O. T. peace-assuring and encouraging address שָׁלוֹם לָכֶם (Genesis 43:23; Judges 6:23, et al.), is less in harmony with the departing scene, and the remote μὴ ταρασσέσθω, κ. τ. λ., as well as with the expression of this consolatory address.

εἰρ. τ. ἐμὴν δίδ. ὑμ.] More precise definition of what has preceded. It is His, the peculiar prosperity proceeding from Him, which He gives to them as His bequest. Thus speaks He to His own, who, on the threshold of death, is leaving hereditary possessions: “I leave behind, I give,” in the consciousness that this will be accomplished by His death. So also Jesus, whose δίδωμι is to be understood neither as promitto (Kuinoel), nor even to be conceived as first taking place through the Paraclete (who rather brings about only the appropriation of the salvation given in the death of Jesus).

Not as the world gives, give I TO YOU! Nothing is to be supplied. My giving to you is of quite another kind than the giving of the (unbelieving) world; its giving bestows treasure, pleasure, honour, and the like, is therefore unsatisfying, bringing no permanent good, no genuine prosperity, etc.(156) Quite out of relation to the profound seriousness of the moment, and therefore irrelevant, is the reference to the usual empty formulas of salutation (Grotius, Kling, Godet).

΄ὴ ταρασσέσθω, κ. τ. λ.] “Thus does He conclude exactly as He first (John 14:1) began this discourse,” Luther. The short asyndetic (here supply οὖν) sentences correspond to the deep emotion.

δειλιάω (Diod. xx. 78) here only in the N. T., frequently in the LXX., which, on the other hand, has not the classical ( δοκι΄ώτερον, Thomas Magister) ἀποδειλιάω.

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Meyer, Heinrich. "Commentary on John 14:27". Heinrich Meyer's Critical and Exegetical Commentary on the New Testament. 1832.

Johann Albrecht Bengel's Gnomon of the New Testament

John 14:27. εἰρήνην) שלום, peace in general (the genus); the peace of reconciliation. [Such as ye might have enjoyed as Israelites (as distinguished from “My peace”).—V. g.]— ἀφίημι) I leave, at My departure. The same verb occurs in John 14:18, Matthew 22:25 [ ἀφῆκε τῆν γυναῖκα, said of the man dying without issue, and leaving his wife to his brother].— εἰρήνην τὴν ἐμὴν) My peace, in particular (the species): the peace of sons. So τὴν χαρὰν τὴν ἐμὴν, My joy, ch. John 17:13. All things in Christ are new; even the commandment of ‘love,’ ch. John 13:34, and in some measure faith itself. See note, John 14:1 [The old faith in God receives as it were a new colour from the Gospel, which orders faith in Christ].— δίδωμι, I give) even now. See ch. John 16:33, “These things have I spoken unto you, that in Me ye might have peace.” To the gradation in the nouns, peace, My peace, there corresponds the gradation in the verbs, I leave, I give.— κόσμος, the world) in its empty salutations [which in Hebrew were generally wishes for ‘peace’ to the person saluted], or in merely external benefits, which do not reach the heart, and which, simultaneously with the presence, cease from the sight and life of mortal men. The world so gives, as that it presently after snatches away; it does not leave.— μὴ ταρασσέσθω, let not—be troubled) by fears from within.— μηδὲ δειλιάτω, nor let it be afraid) by terrors from without.

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Bengel, Johann Albrecht. "Commentary on John 14:27". Johann Albrecht Bengel's Gnomon of the New Testament. 1897.

Matthew Poole's English Annotations on the Holy Bible

Peace be with you, or to you, was the Jewish common salutation, 1 Samuel 25:6; under that general name they comprehended all manner of good: with this good wish they both saluted their friends when they met them, and took their farewell of them when they left them. Christ, being now about to take his leave for a time of his disciples, wishes them

peace; nay, he doth not only wish it to them, but he

leaves it to them; he giveth it them as a legacy; and that in another kind of peace, and in another manner, than was common. He therefore calls it his peace revealed in the gospel, Ephesians 6:15; purchased with his blood, Romans 5:1; brought to the soul by his Spirit, by which we are sealed to the day of redemption. Christ’s peace is either union or reconciliation with God, or the copy of it, which is a quiet of conscience, and assurance of his love; or a union with men by brotherly love, so often commended and pressed by Christ. Nor doth Christ give this peace as the men of the world give peace; who often wish peace earnestly, never considering what it is they say; often falsely, formally wishing peace, when they are about to strike those to whom they wish it under the fifth rib; and when they are most serious, wish it, but cannot give it. Christ leaves it to his disciples for a legacy, giveth it to them as a gift; if they want it, it is their own fault: therefore, as in the first verse, so here again he saith,

Let not your heart be troubled; and adds,

neither let it be afraid. Fear is one of those passions which most usually and potently doth disturb the hearts and minds of men; but there was no reason it should have this ill influence on Christ’s disciples, because he had left them peace for his legacy, and the gifts of God are without repentance; and, if God be for us, (saith the apostle, Romans 8:31), who, or what, can be against us?

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Poole, Matthew, "Commentary on John 14:27". Matthew Poole's English Annotations on the Holy Bible. 1685.

Alexander MacLaren's Expositions of Holy Scripture

Мир оставляюне так, как мир дает Слово «мир» отражает еврейское «шалом», ставшее приветствием Его ученикам после воскресения (20:19-26). Этот мир, не известный неспасенным, дает личное самообладание в тяжелом горе (ср. ст. 1); удаляет страх (Флп. 4:7) и царит в сердцах Божьих людей, чтобы сохранять гармонию (Кол. 3:15). Самая прекрасная подлинная сущность этого мира будет в Мессианском Царстве (Чис. 6:26; Пс. 28:11; Ис. 9:6, 7; 52:7; 54:13; 57:19; Иез. 37:26; Аг. 2:9; ср. Деян. 10:36; Рим. 1:7; 5:1; 14:17).

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MacLaren, Alexander. "Commentary on John 14:27". Alexander MacLaren's Expositions of Holy Scripture.

Justin Edwards' Family Bible New Testament

Peace I leave with you; as my parting gift. The allusion is to the Hebrew form of benediction, which is, "Peace be with you." My peace; that which resembles his own, and which he alone can give: "the peace of God, which passeth all understanding." Philippians 4:7.

Not as the world giveth; their benedictions are empty and inefficacious; but mine are sincere and powerful. The consequences of thus dwelling and communing with the Father and the Son, are peace of conscience, joy in the Holy Ghost, and good hope, through grace, that when absent from the body, they shall be present with the Lord, beholding his glory and rejoicing in his love. Such a one, therefore, need not fear, though the earth be removed, and the mountains be carried into the midst of the sea, though the waters roar and are troubled, and the mountains shake with the swelling thereof; for he will be kept in perfect peace, his mind being stayed on God.

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Edwards, Justin. "Commentary on John 14:27". "Family Bible New Testament". American Tract Society. 1851.

Whedon's Commentary on the Bible

27.Peace—A blessed word. And Jesus was Prince of Peace. The peace here named is that pure tranquillity arising from the consciousness that all is right between God and ourselves, and consequently that, whatever men may think, all is safe as between men and us. The man in such a state can never be harmed. In the midst of great storms he is a great calm.

I leave with you—He would take himself from them, but he would leave behind peace. There should be toils, trials, persecutions; but amidst them all peace. My peace I give unto you—The word salam, peace, is the oriental farewell. But Jesus should give his salam, not as the world giveth, in mere words, whether of courtesy or of sincere prayer, but in reality and power. And the peace which he gives should not be a mere world’s peace. The peace of the world is but an armistice between wars; a weariness between struggles. It is but an armed neutrality, founded on mutual self-interest. The peace of God is peace essential. It is full of love and mighty in power.

Troubled’ afraidTroubled from without, fear from within. External dangers and harms will ruffle the surface of our nature; but let there be a deep peace, which, like the ocean’s depths beneath the storm, remains forever undisturbed. Amid troubles and fears the command of Jesus is, Let not your heart be troubled, neither let it be afraid. Quietude and courage are both the Christian’s privilege and his duty.


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Whedon, Daniel. "Commentary on John 14:27". "Whedon's Commentary on the Bible". 1874-1909.

Peter Pett's Commentary on the Bible

“Peace I leave with you, my peace I give to you. It is not as the world gives that I give to you”.

Jesus now assures them of peace in mind and heart, which He will give to them, indeed is now giving to them. His Spirit will not only teach them but will give them peace within, ‘peace that passes all understanding’ (Philippians 4:7), a part of the fruit of the Spirit (Galatians 5:22). It is a peace which is permanent, not dependent on the vicissitudes of the world. It is a peace that nothing can touch (except deliberate sin). The one who enjoys this peace may be troubled, as Jesus was sometimes troubled, but he will have an inner certainty beneath that makes the troubles bearable and temporary. For it His peace, a peace that they enjoy because of His presence within them, and through an awareness of the greatness of God’s love for them (Ephesians 3:17-19).

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Pett, Peter. "Commentary on John 14:27". "Peter Pett's Commentary on the Bible ". 2013.

Expository Notes of Dr. Thomas Constable

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.

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Constable, Thomas. DD. "Commentary on John 14:27". "Expository Notes of Dr. Thomas Constable". 2012.

Schaff's Popular Commentary on the New Testament

John 14:27. Peace I leave unto you; a peace that if mine I give onto you: not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid. The peace spoken of here is not the legacy of a dying father, but the salutation of a departing Master. It is thus not mere peace of heart, a pacified conscience, the result of a personal resting in the love of God. It is peace in the midst of the trials which the world brings on the followers of Jesus while they perform their task; peace that is the result of His having ‘overcome the world’ (comp. on chap. John 16:33). ‘My’ peace, again, is the peace which Jesus Himself enjoys, as well as that which He alone can give: this peace becomes the true possession of the receiver (comp. on chap. John 17:14). The effect is that the disciples shall neither be ‘troubled’ from within, nor ‘afraid’ with a coward terror in the presence of outward foes.

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Schaff, Philip. "Commentary on John 14:27". "Schaff's Popular Commentary on the New Testament". 1879-90.

The Expositor's Greek Testament

John 14:27. , “peace I bequeath to you”. The usual farewell was given with the word “peace”. And Jesus uses the familiar word, but instead of uttering a mere wish He turns it into a bequest, intimating His power not only to wish but to give peace in the further description , “my peace I give unto you”; the peace which He had attained by means of all the disturbance and opposition He had encountered. Leaving them His work, His view of life, His Spirit, He necessarily left them His peace.— , , “not as the world gives give I to you”. This is referred by Grotius to the difference between the empty form of salutation and Christ’s gift of peace. (“Mundus, i.e., major pars hominum, salute alios impertit sono vocis, nihil saepe de re cogitans; et si cogitet, tamen id alteri nihil prodest.”) So too Holtzmann and Bernard. Meyer considers this “quite out of relation to the profound seriousness of the moment,” and understands the allusion to be to the treasures, honours, pleasures which the world gives. There is no reason why the primary reference should not be to the salutation, with a secondary reference to the wider contrast. This gift of peace, if accepted, would secure them against perturbation, and so Jesus returns to the exhortation of John 14:1, ’ “Observing that the opening sentence of the discourse is here repeated and fortified, we understand that all enclosed within these limits is to be taken as a whole in itself, and that the intervening words compose a divine antidote to that troubling and desolation of heart which the Lord’s departure would suggest.” Bernard. He now adds a word, , which carries some reproach in it. Theophrastus (Char., xxvii.) defines as , a shrinking of the soul through fear. With this must be taken Aristotle’s description, Nic. Eth., iii. 6, 7, . It may be rendered “neither let your heart timidly shrink”.



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Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 14:27". The Expositor's Greek Testament. 1897-1910.

E.W. Bullinger's Companion Bible Notes

Peace. Figure of speech Synecdoche. Greek. eirene. Six times in John, always by the Lord. Compare Daniel 10:19.

with you = to you.

My peace. The Prince of Peace (Isaiah 9:6) alone can give true peace. Compare John 16:33; John 20:19, John 20:21, John 20:26. Luke 24:36.

unto = to,

world. Greek kosmos. App-129. The world talks of peace, and we have Peace Societies, and Temples of Peace, while the nations are arming to the teeth. The world (Acts 4:27) slew Him Who came to bring peace, and now talks of creating a "World"s Peace" without the Prince of Peace, in ignorance of Psalms 2:1. Proverbs 1:25-27. 1 Thessalonians 5:8.

neither. Greek mede.

be afraid = show cowardice. Greek. deiliao. Occures only here. The noun deilia. Occurs only in 2 Timothy 1:7, and the adjective deilos in Matthew 8:26. Mark 4:40. Revelation 21:8.

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Bullinger, Ethelbert William. "Commentary on John 14:27". "E.W. Bullinger's Companion bible Notes". 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

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.

Peace I leave with you my peace I give unto you. If the two preceding verses sounded like a note of preparation for departure what would they take this to be but a farewell? But O how different from ordinary adieus! It is a parting word, but of richest import. It is the peace of a parting friend, sublimed in the sense of it, and made efficacious for all time by those Lips that "speak and it is done." As the Prince of peace (Isaiah 9:6) He brought it into flesh in His own Person; carried it up and down as His Own - "My peace," as He here calls it; died to make it ours, through the blood of His cross; left it as the heritage of His disciples here below; and from the right hand of the Majesty on high implants and maintains it by His Spirit in their hearts. Many a legacy is "left" that is never "given" to the legatee, many a gift destined that never reaches its proper object. But Christ is the Executor of His own, Testament; the peace He "leaves" He "gives." Thus all is secure.

Not as the world giveth, give I unto you What hollowness is there in many of the world's givings: but Jesus gives sincerely. How superficial even at their best, are the world's givings: but Jesus gives substantially. How temporary are all the world's givings: but what Jesus gives He gives forever! Well, then, might He add,

Let not your heart be troubled, neither let it be afraid - for the entrance of such words into any honest and good heart necessarily casteth out fear.

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on John 14:27". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". 1871-8.

The Bible Study New Testament

27. Peace I leave with you. This is his blessing to both they and the messianic community (Philippians 4:6-7).




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Ice, Rhoderick D. "Commentary on John 14:27". "The Bible Study New Testament". College Press, Joplin, MO. 1974.

Ellicott's Commentary for English Readers

(27) Peace I leave with you, my peace I give unto you.—The immediate context speaks of His departure from them (John 14:25; John 14:28), and it is natural therefore to understand these words as suggested by the common Oriental formulas of leave-taking. Men said to each other when they met and parted, “Shalom! Shalom!” (Peace! Peace!) just as they say the “Salaam! Salaam!” in our own day. (See 1 Samuel 1:17; Luke 7:50; Acts 16:36; James 2:16; Ephesians 6:23; 1 Peter 5:14; 3 John 1:14.)

He will leave them as a legacy the gift of “peace.” And this peace is more than a meaningless sound or even than a true wish. He repeats it with the emphatic “My,” and speaks of it as an actual possession which He imparts to them. “Peace on earth” was the angels’ message when they announced His birth; “peace to you” was His own greeting when He returned victorious from the grave. “He is our peace” (Ephesians 2:14), and this peace is the farewell gift to the disciples from whom He is now departing. (Comp. John 14:27; John 16:33; John 20:19; John 20:21; John 20:26.)

Not as the world giveth, give I unto you.—The contrast is not between the emptiness of the world’s salutations and the reality of His own gift, but between His legacy to them and the legacies ordinarily left by the world. He gives them not land or houses or possessions, but “peace;” and that “His own peace,” “the peace of God which passeth all understanding.”

Let not your heart be troubled, neither let it be afraid.—These are in part the words of the first verse, and are now repeated as a joyous note of triumph. Possessing the peace which He gives them, having another Advocate in the person of the Holy Spirit, having the Father and the Son ever abiding in them, there cannot be, even when He is about to leave them, room for trouble or for fear.

The word here rendered “be afraid” occurs nowhere else in the New Testament. It points especially to the cowardice of fear. The cognate substantive is used in 2 Timothy 1:7, and the adjective in Matthew 8:26; Mark 4:40; and Revelation 21:8.

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Ellicott, Charles John. "Commentary on John 14:27". "Ellicott's Commentary for English Readers". 1905.

Treasury of Scripture Knowledge

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.
Peace I leave
16:33; 20:19,21,26; Numbers 6:26; Psalms 29:11; 72:2,7; 85:10; Isaiah 9:6; Isaiah 32:15-17; 54:7-10,13; 55:12; 57:19; Zechariah 6:13; Luke 1:79; 2:14; 10:5; Acts 10:36; Romans 1:7; 5:1,10; 8:6; 15:13; 1 Corinthians 1:3; 2 Corinthians 5:18-21; Galatians 1:3; Galatians 5:22; 6:16; Ephesians 2:14-17; Philippians 4:7; Colossians 1:2,20; 3:15; 2 Thessalonians 1:2; 3:16; Hebrews 7:2; 13:20; Revelation 1:4
Job 34:29; Psalms 28:3; Lamentations 3:17; Daniel 4:1; 6:25
Let not
Psalms 11:1; 27:1; 56:3,11; 91:5; 112:7; Proverbs 3:25; Isaiah 12:2; 41:10,14; Jeremiah 1:8; Ezekiel 2:6; Matthew 10:26; Luke 12:4; Acts 18:9; 2 Timothy 1:7; Revelation 2:10; 21:8
Reciprocal: Genesis 43:23 - Peace;  Leviticus 26:6 - I will;  Deuteronomy 33:1 - the blessing;  Judges 6:23 - Peace be;  Judges 18:15 - saluted him;  Judges 19:20 - Peace be;  1 Samuel 25:6 - Peace be both;  2 Chronicles 14:11 - rest on thee;  2 Chronicles 20:30 - his God;  Ezra 5:7 - all peace;  Psalm 37:11 - delight;  Psalm 85:8 - for he;  Psalm 119:165 - Great;  Psalm 122:7 - Peace;  Psalm 125:5 - peace;  Isaiah 26:3 - wilt;  Isaiah 26:12 - ordain;  Isaiah 51:12 - am he;  Ezekiel 37:26 - I will make;  Daniel 10:19 - fear not;  Micah 5:5 - this;  Haggai 2:9 - give;  Matthew 6:34 - Sufficient;  Matthew 24:6 - see;  Mark 13:7 - when;  Luke 24:36 - Peace;  John 14:18 - will not;  John 16:6 - GeneralJohn 16:22 - But;  John 20:13 - why;  Acts 16:36 - and go;  Romans 2:10 - and peace;  Ephesians 6:23 - Peace;  Philippians 2:1 - any consolation;  2 Thessalonians 2:2 - shaken;  Hebrews 9:17 - General1 Peter 3:14 - and be;  1 Peter 5:14 - Peace

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Torrey, R. A. "Commentary on John 14:27". "The Treasury of Scripture Knowledge".

Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms

Ver. 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."

Peace is the condition of one who is not hurt by enemies. We must not set in the place of peace a mere state of prosperity. The original Hebrew שלום, from שלם, to be whole, denotes the condition of one who is unhurt by inimical influences, by those hostile powers which, from the Fall downwards, have hemmed in human life on all sides,—human nature, "beset with original sin, infirmity, distress, and death." But εἰρήνη never has, even ostensibly, any other meaning than that of peace, which is the meaning entirely in harmony with the derivation of the word. The antithesis of εἰρήνη, according to ch. John 16:33, is θλίψις, tribulation or oppression.— ἀφίημι is here, as in Matthew 22:25, used of that which one leaves behind on departing. Christ seemed as if He was about to leave His disciples nothing but an inheritance of warfare and oppression: comp. ch. John 15:18-21; but, when we look closely into the matter, He really leaves them peace. The words, "My peace I give unto you," intimate that this peace would rest upon His positive influence, and spring directly from Himself. First comes the paradox, that after His departure they would have peace; then more definitely the source whence that peace would come, which, indeed, was slightly indicated in the ἀφίημι. The explanation, that "Jesus did not take away the peace of His disciples with Him, but rather gave them of His own peace," devises a peace which the disciples had independent of their Lord, and overlooks the fact that it is not said, "your peace," which such an antithesis would have required.

The severest trials awaited the Apostles; nevertheless, they found themselves more and more in a condition of peace. For, 1. They were, through Christ, established in the possession of eternal life, and no enemy could rob them of that blessed state and experience. 2. Hostile oppression was a disturbance of their peace only to human apprehension, and so far as fleshly sensibility went; in reality, it furthered their religious welfare, helped to prepare them for eternal life, and was therefore a concealed benefit of grace. And during their tribulation the Lord was peculiarly near to them; then more than usually He fulfilled His own word, "We will come to him, and make our abode with him." Had they much tribulation in their hearts, the consolations of Christ all the more quickened their souls. 3. Oppression, persecutions, and contempt, bore, even upon earth, only a transitory character. Final victory over them all was guaranteed, ch. John 16:33, and, in the confident expectation of that victory, their momentary degradation could not overmuch affect their hearts. The death of Christ seemed essentially to peril the peace of the disciples: comp. Luke 24:17. But after His resurrection, the Lord welcomed them with the greeting, Peace be unto you! ch. Luke 20:19, Luke 21:26, and thus intimated that the promise given to them before His departure had begun its accomplishment. This is a type of the ever recurring dealings of our Lord with us. The most perfect realization of the words, "My peace I give unto you," belongs to the perfect kingdom of God.

That the promise of peace stands here just at the end, probably has allusion to the circumstance, that men were wont to utter the wish of peace at the time of separation: comp. 1 Samuel 1:17; 1 Samuel 20:42; 2 Samuel 15:9. In the place of the impotent wish, the saving efficacy of Christ's promise comes in. The objection, that Christ is not immediately departing from His disciples, but they go along with Him, has no force. We sometimes take farewell more than once. Here this takes place at the close of the last and highest festival, at the end of their last mournful interview, before the stress of conflict with the prince of this world begins.

"Not as the world giveth, give I unto you." According to the current exposition our Lord here says, that He does not give peace, or gifts generally, as the world gives them, delusively; that is, merely seeming peace and hollow blessings. But such a thought would thus be very imperfectly expressed. We must not arbitrarily introduce the idea that the world's peace is an illusion or an empty phrase, and that its good things are only the semblance of good things. Nor do we clearly see that there is any antithesis of Christ's peace as the true. But the main point is, that with its principle of selfishness, the world does not like to give at all, not even its seeming peace and its seeming good things. Especially in relation to the disciples, who come prominently into view here, the world must be regarded as manifestly and only hostile. The key to the right interpretation is found in ch. John 16:33, "In the world ye shall have tribulation:" this is all the more obvious, inasmuch as we have there the last farewell of Christ to His disciples, just as here we have the preliminary farewell. Tribulation, θλίψις; that is the world's gift in regard to all the disciples of Christ. For them it has nothing better. It seems, indeed, sometimes as if Christ also had nothing better for them; as if He left them, without help, a prey to the oppressions of the world. There lies the essential sharpness of the sting; that was the strong temptation to which the Baptist had sometime been exposed. But in reality it is far otherwise. As the world gives them tribulation, so He gives them peace: only this is required, that His disciples should know how to appropriate that peace, that they should take a spiritual estimate of things, and await the right time. The ὑμῖν belongs also to the καθὼς ὁ κόσμος δίδωσι. Instead of as, we might read equally well what. The difference in the gift connects with it also a variation in the manner of giving, an unfriendly or a friendly. The tribulation which the world inflicts upon the disciples of Christ, is with a touch of irony described as a gift, in reference to those good gifts which they ought to have been ready to give. Such a use of the word giving is often found in the Old Testament: for example, in Deuteronomy 32:6, "Do ye thus requite (give) the Lord, O foolish people and unwise?" 1 Samuel 24:18, where Saul says to David, "Thou hast rewarded me good, whereas I have rewarded thee evil:" I, who should have given thee that which was good, have instead thereof brought thee a wicked gift: comp. my commentary on Psalms 7:5.

The recurrence of μὴ ταρασσέσθω indicates the conclusion of the grounds of consolation.

After the Lord has so powerfully and in such various ways comforted His disciples. He can now go further, and declare that they ought to rejoice over that which had been the source of their deeper sorrow.

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Hengstenberg, Ernst. "Commentary on John 14:27". Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms.

Calvin's Commentary on the Bible

27.Peace I leave with you. By the wordpeace he means prosperity, which men are wont to wish for each other when they meet or part; for such is the import of the word peace in the Hebrew language. He therefore alludes to the ordinary custom of his nation; as if he had said, I give you my Farewell But he immediately adds, that this peace is of far greater value than that which is usually to be found among men, who generally have the word peace but coldly in their mouth, by way of ceremony, or, if they sincerely wish peace for any one, yet cannot actually bestow it. But Christ reminds them that his peace does not consist in an empty and unavailing wish, but is accompanied by the effect. In short, he says that he goes away from them in body, but that his peace remains with the disciples; that is, that they will be always happy through his blessing.

Let not your heart be troubled. He again corrects the alarm which the disciples had felt on account of his departure. It is no ground for alarm, he tells them; for they want only his bodily presence, but will enjoy his actual presence through the Spirit. Let us learn to be always satisfied with this kind of presence, and let us not give a loose reign to the flesh, which always binds God by its outward inventions.

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Calvin, John. "Commentary on John 14:27". "Calvin's Commentary on the Bible". 1840-57.