The Meaning of John 13:27 Explained

John 13:27

KJV: And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.

YLT: And after the morsel, then the Adversary entered into that one, Jesus, therefore, saith to him, 'What thou dost -- do quickly;'

Darby: And, after the morsel, then entered Satan into him. Jesus therefore says to him, What thou doest, do quickly.

ASV: And after the sop, then entered Satan into him. Jesus therefore saith unto him, What thou doest, do quickly.

What does John 13:27 Mean?

Verse Meaning

Judas accepted Jesus" food but not His love. Instead of repenting, Judas continued to resist. This resistance opened the way for Satan to take control of him in a stronger way than he had done previously (cf. John 3:16-19). Evidently Satan himself rather than just one of his demonic assistants gained control of Judas. This is the only mention of Satan by name in this Gospel.
Undoubtedly Satan took control because he wanted to destroy Jesus. We should not conclude that Satan necessarily or directly controls everyone who opposes God"s will. Judas" case was particularly significant in view of the situation. The text does not use the term "possession" to describe Satan"s relationship to Judas, but certainly his influence on the traitor must have been very strong.
The opportunity for repentance had passed due to persistence in unbelief. Therefore Jesus did not appeal to Judas to change his mind but to get on with his evil work "quickly" (Gr. tacheion). Jesus" hour had come, and it was essential that Judas not thwart God"s plan by delaying.
The Gospels do not clarify whether or not Jesus selected Judas as one of His disciple knowing that he would betray Him. The answer lies in the mysterious realm of the God-man"s knowledge, part of which He gave up in the Incarnation ( Philippians 2:5-7). At least one conservative scholar believed that Jesus chose Judas not knowing that he would betray Him. [1]

Context Summary

John 13:21-30 - Kindness To The Traitor
In the circle of the Twelve, Judas represented the carnal idea of the Messiah, which was directly opposed to the spirit just manifested in the washing of their feet. If he would not humble himself and renounce that spirit, Judas must depart; and a great sense of relief must have been experienced by our Lord, and to an extent by them all.
The people of the East lay rather than sat at table, each guest having his left arm on a cushion, so as to support the head, the right being at liberty for eating. Thus the head of each was near the breast of his companion on the left. Such was the place of John with regard to the Master at the Last Supper, and it was easy to whisper the inquiry of John 13:25. In the course of the Paschal meal, the father would offer to the guests pieces of bread dipped in a sauce of fruit, representing the fruits of the Promised Land. It was a sign of special attention, and was one more appeal to the conscience of Judas. He might yet have found pardon. But John saw, as his attention was attracted to him, a change pass over his features, which indicated that the traitor had finally cast the wavering balance on the side of Satan. [source]

Chapter Summary: John 13

1  Jesus washes the disciples' feet, and exhorts them to humility and charity
18  He foretells and discovers to John by a token, that Judas should betray him;
31  commands them to love one another;
36  and forewarns Peter of his denials

Greek Commentary for John 13:27

Then entered Satan into him [τοτε εισηλτεν εις εκεινον ο Σατανας]
The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω — poieō “Do more quickly what thou art doing.” Ταχειον — Tacheion is comparative of ταχεως — tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
Then [τότε]
With a peculiar emphasis, marking the decisive point at which Judas was finally committed to his dark deed. The token of goodwill which Jesus had offered, if it did not soften his heart would harden it; and Judas appears to have so interpreted it as to confirm him in his purpose. [source]
Satan []
The only occurrence of the word in this Gospel. [source]
Into him [εἰς ἐκεῖνον]
The pronoun of remote reference sets Judas apart from the company of the disciples. [source]
Quickly [τάχιον]
Literally, more quickly. The comparative implies a command to hasten his work, which was already begun. [source]

Reverse Greek Commentary Search for John 13:27

Matthew 26:17 To eat the passover [παγειν το πασχα]
There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in John 18:28 it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John 13:1., John 13:27; John 18:28; John 19:14, John 19:31) rightly interpreted agree with the Synoptic Gospels (Matthew 26:17, Matthew 26:20; Mark 14:12, Mark 14:17; Luke 22:7, Luke 22:14) that Jesus ate the passover meal at the regular time about 6 p.m. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my Harmony of the Gospels for Students of the Life of Christ, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (ετοιμασωμεν — hetoimasōmen) after τελεις — theleis with ινα — hina For the asyndeton see Robertson, Grammar, p. 935. [source]
Luke 22:3 Satan entered into Judas [εισηλτεν εις Ιουδαν]
Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke 4:13) “until a good chance.” He had come back by the use of Simon Peter (Mark 8:33; Matthew 16:23). The conflict went on and Jesus won ultimate victory (Luke 10:18). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John 13:27). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John 6:70). This surrender to Satan in no way relieves Judas of his moral responsibility. [source]
Luke 22:7 Must be sacrificed [εδει τυεσται]
This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew 26:17; Mark 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 p.m. (beginning of Friday). The five passages in John (John 13:1.; John 13:27; John 18:28; John 19:14; John 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284). [source]
John 8:44 The Devil []
See on Matthew 4:1. John uses Satan only once in the Gospel (John 13:27), frequently in Revelation, and nowhere in the Epistles. A few critics have adopted the very singular rendering, which the Greek will bear, ye are of the father of the devil. This is explained by charging John with Gnosticism, and making him refer to the Demiurge, a mysterious and inferior being descended from God, by whom God, according to the Gnostics, created the universe, and who had rebelled against God, and was the father of Satan. It is only necessary to remark with Meyer that such a view is both unbiblical and un-Johannine. [source]
John 19:15 They [οἱ]
The best texts read ἐκεῖνοι , those (people). The pronoun of remote reference isolates and sharply distinguishes them from Jesus. See on John 13:27. [source]
John 13:30 He [ἐκεῖνος]
See on John 13:27. [source]
John 20:4 They both [οι δυο]
“The two” (Peter and the other disciple whom Jesus loved). Ran together Imperfect active of τρεχω — trechō It was a race in eagerness to reach the tomb of Jesus. Outran Peter Second aorist active indicative of προτρεχω — protrechō old verb, in N.T. only here and Luke 19:4, to run on before (ahead). “He ran ahead more swiftly (see John 13:27) than Peter” (ablative case after comparative adverb ταχειον — tacheion Koiné for older τασσον — thāsson). First Predicative nominative (not adverb προτον — proton) and superlative used where only two involved. John won the race. [source]
John 6:70 And one of you is a devil [και εχ υμων εις διαβολος εστιν]
Jesus does not say that Judas was a devil when he chose him, but that he is one now. In John 13:2, John 13:27 John speaks of the devil entering Judas. How soon the plan to betray Jesus first entered the heart of Judas we do not know (John 12:4). One wonders if the words of Jesus here did not cut Judas to the quick. [source]
Acts 5:3 Filled [επληρωσεν]
The very verb used of the filling by the Holy Spirit (Acts 4:31). Satan the adversary is the father of lies (John 8:44). He had entered into Judas (Luke 22:3; John 13:27) and now he has filled the heart of Ananias with a lie. [source]
Hebrews 13:19 That I may be restored to you the sooner [ινα ταχειον αποκαταστατω υμιν]
Purpose clause with ινα — hina and the first aorist passive subjunctive of αποκατιστημι — apokathistēmi an old double compound as in Matthew 12:13. What is meant by ταχειον — tacheion (John 13:27; John 20:4) we do not know, possibly sickness. See Hebrews 13:23 also for ταχειον — tacheion f0). [source]
1 John 2:13 The evil one [τὸν πονηρόν]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]

What do the individual words in John 13:27 mean?

And after the morsel then entered into him - Satan Says therefore to him - Jesus What you do do quickly
καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον Σατανᾶς Λέγει οὖν αὐτῷ ‹ὁ› Ἰησοῦς ποιεῖς ποίησον τάχιον

μετὰ  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ψωμίον  morsel 
Parse: Noun, Accusative Neuter Singular
Root: ψωμίον  
Sense: a fragment, bit, morsel.
εἰσῆλθεν  entered 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Σατανᾶς  Satan 
Parse: Noun, Nominative Masculine Singular
Root: Σατανᾶς  
Sense: adversary (one who opposes another in purpose or act), the name given to.
Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
‹ὁ›  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ποιεῖς  you  do 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: ποιέω  
Sense: to make.
τάχιον  quickly 
Parse: Adjective, Accusative Neuter Singular, Comparative
Root: ταχέως  
Sense: more swiftly, more quickly.