The Advocate, the holy Spirit that the Father will send in my name—he will teach you everything and remind you of all that [I] told you.27 Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid. 28 You heard me tell you, ‘I am going away and I will come back to you.’ If you loved me, you would rejoice that I am going to the Father; for the Father is greater than I. 29 And now I have told you this before it happens, so that when it happens you may believe. 30 I will no longer speak much with you, for the ruler of the world is coming. He has no power over me, 31 but the world must know that I love the Father and that I do just as the Father has commanded me.
In the final discourse before His Passion, Jesus speaks to His disciples with words of comfort and reassurance in John 14:27-31a. This passage, rich with profound theological themes, offers insight into the nature of peace, divine relationship, and the future hope of Christians.
“Peace I leave with you; my peace I give to you” (v. 27)
Jesus' peace is not merely an absence of conflict but a deep, lasting tranquility rooted in His presence and salvation. This peace stands in stark contrast to the world’s peace, which is temporary and often reliant on external circumstances. Jesus’ peace is the gift of His very presence, assuring the disciples of His eternal support, care, and spiritual protection, especially in times of trial and hardship.
This peace is foreshadowed in the Old Testament in the Aaronic blessing from Numbers 6:24-26, where God promises peace to His people. In the New Testament, Jesus’ peace is central to His mission, as seen in John 16:33 - "In the world you will have trouble, but take heart; I have overcome the world." The peace that Jesus offers is the peace of the New Covenant, marking the culmination of God's work of salvation.
“Not as the world gives do I give it to you” (v. 27)
The distinction Jesus makes between His peace and that of the world highlights a fundamental theological point: worldly peace is fragile and conditional, whereas the peace of Christ is eternal and grounded in His victory over sin and death. The peace of Christ transcends the temporal, offering a deep inner assurance regardless of the external turmoil one might face.
The worldly peace refers to the fleeting calm that often depends on external stability—socio-political peace, financial security, or personal well-being. In contrast, Christ’s peace arises from His reconciliation of humanity with God (Rom. 5:1), which allows believers to experience serenity even amidst suffering or persecution.
“Do not let your hearts be troubled or afraid” (v. 27)
Jesus urges His disciples not to fear the trials ahead, such as His imminent departure and the persecution they will face after His death. This command reflects His invitation to trust in the Father’s divine plan, even when things appear uncertain. In the face of human fragility, fear, and doubt, Jesus offers His unshakable peace.
The command not to fear echoes the exhortations found throughout Scripture. In Isaiah 41:10, God promises His people, “Do not fear, for I am with you,” a message that resonates in this context of Jesus’ departure and the coming trials of the disciples. Similarly, Philippians 4:6-7 speaks of the peace of God that guards our hearts and minds, further underscoring the importance of trusting in God's providence.
“The Father is greater than I” (v. 28)
In this statement, Jesus acknowledges the hierarchical relationship between the Son and the Father. This moment offers a glimpse into the Trinitarian theology of the New Testament. While Jesus is fully divine, He humbly submits to the will of the Father, reflecting the self-emptying humility of the Incarnation, and emphasizing His role in the divine mission of salvation. This verse does not imply that Jesus is inferior to the Father but highlights the relational distinction within the Holy Trinity.
This statement also reinforces the economy of salvation: Jesus, the Son, freely submits to the Father’s will for the sake of the redemption of humanity. This is expressed in Philippians 2:6-8, where Christ “emptied Himself” and took the form of a servant, revealing His obedience even unto death. This obedience to the Father is what allows the plan of salvation to unfold.
“I am going away and I will come back to you” (John 14:28-31)
Jesus prepares the disciples for His departure, yet assures them that He will return. This foreshadows His Resurrection and the promise of His Second Coming. While He will leave physically, He will send the Holy Spirit to be with them in His absence. This return and the coming of the Spirit underscore the continuity of God’s salvific work, ensuring that the disciples are never abandoned.
This promise of Christ's return has eschatological significance, pointing to the future hope of all believers. In Acts 1:11, angels tell the apostles that Jesus will return in the same way they saw Him go, signaling the ultimate fulfillment of God’s promises.
Lord Jesus, You are the source of true peace. We thank You for the peace You give, a peace that surpasses all understanding. In times of trial and uncertainty, help us to rest in Your presence and trust in Your promises. Strengthen our faith, that we may be witnesses to Your love and peace in the world. Amen!
O Lord, guard and guide all who set their feet on the road of faith
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Faculty of the University of Navarre. The Navarre Bible: The Pentateuch. Four Courts Press, 2017
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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