devil
(Greek - διάβολος ," adversary, usually trans). Satan. Cf. Also see, John 13:27 .
Satan, Summary: This fearful being, apparently created one of the cherubim (See Scofield " Ezekiel 1:5 ") See Scofield " Ezekiel 28:11-1575 " and anointed for a position of great authority, perhaps over the primitive creation, (note 3); See Scofield " Genesis 1:2 " 1714220556_5 fell through pride Isaiah 14:12-14 His "I will" Isaiah 14:13 marks the introduction of sin into the universe. Cast out of heaven Luke 10:18 he makes earth and air the scene of his tireless activity; Ephesians 2:2 ; 1 Peter 5:8 . After the creation of man he entered into the serpent. See Scofield " Genesis 3:1 ", and, beguiling Eve by his subtilty, secured the downfall of Adam and through him of the race, and the entrance of sin into the world of men Romans 5:12-14 .
The Adamic Covenant (See Scofield " Genesis 3:14 ") promised the ultimate destruction of Satan through the "Seed of the woman." Then began his long warfare against the work of God in behalf of humanity, which still continues. The present world-system Revelation 13:8 organized upon the principle of force, greed, selfishness, ambition, and sinful pleasure, is his work and was the bribe which he offered to Christ Matthew 4:8 ; Matthew 4:9 . Of that world-system he is prince; John 14:30 ; John 16:11 and god 2 Corinthians 4:4 . As "prince of the power of the air" Ephesians 2:2 he is at the head of vast host of demons. See Scofield " Matthew 7:22 ". To him, under God, was committed upon earth the power of death Hebrews 2:14 . Cast out of heaven as his proper sphere and "first estate," he still has access to God as the "accuser of the brethren" Revelation 12:10 and is permitted a certain power of sifting or testing the self-confident and carnal among believers; Job 1:6-11 ; Luke 22:31 ; Luke 22:32 ; 1 Corinthians 5:5 ; 1 Timothy 1:20 but this is strictly permissive and limited power, and believers so sifted are kept in faith through the advocacy of Christ Luke 22:31 ; Luke 22:32 . See Scofield " 1 John 2:1 ". At the beginning of the great tribulation Satan's privilege of access to God as accuser will be withdrawn Revelation 12:7-12 . At the return of Christ in glory Satan will be bound for one thousand years Revelation 20:2 after which he will be "loosed for a little season" Revelation 20:3 ; Revelation 20:7 ; Revelation 20:8 and will become the head of final effort to overthrow the kingdom. Defeated in this, he will be finally cast into the lake of fire, his final doom. The notion that he reigns in hell is Miltonic, not biblical. He is prince of this present world-system, but will be tormented in the lake of fire.
Verse Meaning
It might appear that the Twelve had chosen Jesus as their rabbi, but really the choice had been His ( Mark 3:13-19; Luke 6:12-16). He had chosen them and they had then believed on Him even as the Father chose the elect who then believed on Jesus. Reflecting His knowledge of those who believed in Him and those who did not ( John 6:64), Jesus revealed that even among the Twelve there was one unbeliever. Jesus had chosen him to be one of the Twelve, but God had not chosen Him for salvation. [source][source][source]
The Greek word translated "devil" (Gr. diabolos) does not have an article with it in many reliable ancient Greek manuscripts. This usually indicates an emphasis on the quality of the noun. Here it probably means that one of the Twelve was devil-like (cf. Mark 8:33). The Greek word is the equivalent of the Hebrew satan, meaning adversary or accuser. It means slanderer or false accuser, but when it occurs as a substantive it means Satan (e.g, John 8:44; John 13:2; cf. John 13:27). Jesus probably meant that one of the Twelve was going to behave as Satan because Satan would direct him. [source][source][source]
Context Summary
John 6:60-71 - The Sifting Of Jesus' Followers
The teaching of this chapter involves a deliberate act of Christ to arrest the revolutionary movement that was gathering around His person and making Him its figure-head, John 6:15. He therefore set Himself to teach that these people had misconceived the meaning of His ministry, which was not intended to raise a standard of revolt against Rome, but to lead to a spiritual revolution. The effect of His words was precisely what he expected, and must have shattered any ambitions that had begun to stir in the hearts of His disciples. In John 6:41 the men who the night before wished to crown Him, murmured at Him. In John 6:52 they strove among themselves. In John 6:60 many of His disciples said that His sayings were hard to be understood, and still harder to be obeyed. In John 6:66 many went back. And now as the shades of evening began to fall and the synagogue was almost empty, he was left alone with the little company of twelve, who had sorrowfully watched the overthrow of their hopes. Christ's pathetic question-Will ye also go away?-elicited from Peter a reply which proved that the inner meaning of His words had already broken upon their souls. "Thy words give us and nourish within us the eternal life."
The questions on Section 1-28, to be found on pp. 232, 233, will serve as a review at this point. [source]
Chapter Summary: John 6
1Jesus feeds five thousand men with five loaves and two fishes 15Thereupon the people would have made him king; 16but withdrawing himself, he walks on the sea to his disciples; 26reproves the people flocking after him, and all the fleshly hearers of his word; 32declares himself to be the bread of life to believers 66Many disciples depart from him 68Peter confesses him 70Judas is a devil
Greek Commentary for 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]
A devil [διάβολος] See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
Reverse Greek Commentary Search for John 6:70
Matthew 4:1The Devil [τοῦ διαβόλου] The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers )and in 2 Timothy 3:3, and Titus 2:3 (false accusers )In such cases never with the article. The Devil, Satan, the god of this world ( ὁ διάβολος ), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων , and its more common neuter form δαιμόνιον , both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts 17:18, where it renders as A. V. gods. [source]
Matthew 4:1To be tempted of the devil [πειραστηναι υπο του διαβολου] Matthew locates the temptation at a definite time, “then” Judas has this term applied to him (John 6:70) as it is to men (2 Timothy 3:3; Titus 2:3) and women (she devils, 1 Timothy 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil‘s presence. The word “tempt” here (πειραζω peirazō) and in Matthew 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of εκπειραζω ekpeirazō in Matthew 4:7 as in Deuteronomy 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose. [source]
Luke 22:3Satan 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]
John 13:10He that is bathed [ο λελουμενος] Perfect passive articular participle of λουω louō to bathe the whole body (Acts 9:37). Save to wash his feet Aleph and some old Latin MSS. have only νιπσασται nipsasthai but the other words are genuine and are really involved by the use of νιπσασται nipsasthai (first aorist middle infinitive of νιπτω niptō to wash parts of the body) instead of λουσασται lousasthai to bathe the whole body (just used before). The guest was supposed to bathe Because of the bath. For καταρος katharos meaning external cleanliness see Matthew 23:26; Matthew 27:59; but in John 15:3 it is used for spiritual purity as here in “ye are clean” Every whit All of the body because of the bath. For this same predicate use of ολος holos see John 9:34. But not all Strongly put exception Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: “One of you is a devil” (John 6:64,John 6:70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do. [source]
John 13:11For he knew him that should betray him [ηιδει γαρ τον παραδιδοντα αυτον] Past perfect ηιδει ēidei used as imperfect. Jesus had known for a year at least (John 6:64,John 6:70) and yet he treated Judas with his usual courtesy. The articular present participle of παραδιδωμι paradidōmi “the betraying one,” for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus? [source]
John 13:18Not of you all [ου περι παντων] As in John 13:11, he here refers to Judas whose treachery is no surprise to Jesus (John 6:64,John 6:70). Whom I have chosen Indirect question, unless τινας tinas is here used as a relative like ους hous The first aorist middle indicative of εκλεγω eklegō is the same form used in John 6:70. Jesus refers to the choice (Luke 6:13 εκλεχαμενος eklexamenos this very word again) of the twelve from among the large group of disciples. [source]
John 13:21He was troubled in the spirit [εταραχτη τοι πνευματι] First aorist passive indicative of ταρασσω tarassō and the locative case of πνευμα pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω tarassō for the agitation of Christ‘s spirit. In John 14:1,John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
John 13:27Then 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]
John 15:16But I chose you [αλλ εγω εχελεχαμην υμας] First aorist middle indicative of εκλεγω eklegō See this same verb and tense used for the choice of the disciples by Christ (John 6:70; John 13:18; John 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke 6:13). So Paul was “a vessel of choice” Appointed First aorist active indicative Second aorist active subjunctive of διδωμι didōmi with ινα hina (purpose clause). Cf. John 14:13 for the same purpose and promise, but with ποιησω poiēsō (I shall do). See also John 16:23,John 16:26. [source]
Ephesians 6:11The devil [τοῦ διαβόλου] See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]
Greek Commentary for John 6:70
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]
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
Reverse Greek Commentary Search for John 6:70
The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers )and in 2 Timothy 3:3, and Titus 2:3 (false accusers )In such cases never with the article. The Devil, Satan, the god of this world ( ὁ διάβολος ), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων , and its more common neuter form δαιμόνιον , both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts 17:18, where it renders as A. V. gods. [source]
Matthew locates the temptation at a definite time, “then” Judas has this term applied to him (John 6:70) as it is to men (2 Timothy 3:3; Titus 2:3) and women (she devils, 1 Timothy 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil‘s presence. The word “tempt” here (πειραζω peirazō) and in Matthew 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of εκπειραζω ekpeirazō in Matthew 4:7 as in Deuteronomy 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose. [source]
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]
Perfect passive articular participle of λουω louō to bathe the whole body (Acts 9:37). Save to wash his feet Aleph and some old Latin MSS. have only νιπσασται nipsasthai but the other words are genuine and are really involved by the use of νιπσασται nipsasthai (first aorist middle infinitive of νιπτω niptō to wash parts of the body) instead of λουσασται lousasthai to bathe the whole body (just used before). The guest was supposed to bathe Because of the bath. For καταρος katharos meaning external cleanliness see Matthew 23:26; Matthew 27:59; but in John 15:3 it is used for spiritual purity as here in “ye are clean” Every whit All of the body because of the bath. For this same predicate use of ολος holos see John 9:34. But not all Strongly put exception Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: “One of you is a devil” (John 6:64, John 6:70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do. [source]
Past perfect ηιδει ēidei used as imperfect. Jesus had known for a year at least (John 6:64, John 6:70) and yet he treated Judas with his usual courtesy. The articular present participle of παραδιδωμι paradidōmi “the betraying one,” for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus? [source]
As in John 13:11, he here refers to Judas whose treachery is no surprise to Jesus (John 6:64, John 6:70). Whom I have chosen Indirect question, unless τινας tinas is here used as a relative like ους hous The first aorist middle indicative of εκλεγω eklegō is the same form used in John 6:70. Jesus refers to the choice (Luke 6:13 εκλεχαμενος eklexamenos this very word again) of the twelve from among the large group of disciples. [source]
First aorist passive indicative of ταρασσω tarassō and the locative case of πνευμα pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
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]
First aorist middle indicative of εκλεγω eklegō See this same verb and tense used for the choice of the disciples by Christ (John 6:70; John 13:18; John 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke 6:13). So Paul was “a vessel of choice” Appointed First aorist active indicative Second aorist active subjunctive of διδωμι didōmi with ινα hina (purpose clause). Cf. John 14:13 for the same purpose and promise, but with ποιησω poiēsō (I shall do). See also John 16:23, John 16:26. [source]
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]