In John 6:70b, what is the syntactical meaning of Jesus saying Judas ἐστιν ("is") a devil?

Question

Jesus' statement in John 6:70b, "And yet one of you is a devil," uses the Greek verb ἐστιν (estin). Does the verb tense imply that Judas was always aligned with evil, or does it point to a later state of becoming a "devil"? What are the theological implications of interpreting the text in either way?

Text: John 6:70-71 (NET)

Jesus replied, "Didn't I choose you, the twelve, and yet one of you is the devil? (Now he said this about Judas son of Simon Iscariot, for Judas, one of the twelve, was going to betray him.)

Answer 1

The verb tense in John 6:70 is (as the OP has already pointed out) ἐστιν which is present indicative active (3rd person singular) - the simplest form of the verb "to be".

... out of you [all], one is [a] devil (an adjective "devilish" technically but here used as a substantive and thus should be translated "devil")

This is an identical construction (grammatically) to that used by the same author, John, in 1 John 4:8 -

... God is (ἐστιν) love (a noun)

In the latter case, this is a statement about the essential nature of God, at least at the time it was written (by extension, this has always been and always will be the case, but that is another matter).

The same is true about John 6:70 - Jesus is making the statement that Judas is a devil and thus making a statement about the essential nature of Judas at the time He spoke. This depraved and sinful man used this fallen nature to betray Jesus.

Answer 2

The statement in John 6:70b, where Jesus says, "And yet one of you is a devil" (καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν), hinges on the Greek verb ἐστιν (estin), which is in the present tense, indicative mood, third person singular. The present tense here emphasizes a current state of being, indicating that Judas is already characterized as "a devil" at the time of Jesus' statement.

1. Syntactical Analysis The use of ἐστιν (present tense) suggests a definitive and ongoing reality rather than a future event. Judas is not described as becoming a devil later; rather, he is presently aligned with Satan’s purposes. The absence of any conditional or future indicators further solidifies the idea that Judas’s betrayal was not merely a possibility but a reality in Jesus’s foreknowledge.

The noun διάβολος ("devil") is used here metaphorically, not to suggest Judas is literally Satan, but to equate him with the slanderous, adversarial nature of the devil (cf. Job 1:6–12). This aligns with biblical uses of διάβολος to describe human adversaries acting with satanic intent, such as in 1 Timothy 3:11 and 2 Timothy 3:3.

2. Theological Implications of ἐστιν

• Foreknowledge vs. Moral Responsibility
  The present tense ἐστιν affirms Jesus’s foreknowledge of Judas’s character and impending betrayal (cf. John 13:21–27, where Satan enters Judas). However, it does not negate Judas’s personal responsibility. Judas’s actions reflect his moral alignment with the purposes of evil, a condition already evident during his time as a disciple.

• Present Reality Reflects Future Betrayal
  The statement anticipates Judas’s eventual betrayal while revealing that his alignment with evil was an ongoing condition. This is supported by the commentary in John 12:6, where Judas, as the keeper of the money bag, is described as a thief, stealing from the communal funds. Judas’s greed and duplicity foreshadow his ultimate act of betrayal.

3. Judas's Role and Acts Several biblical details provide insight into Judas’s character and his alignment with evil:

• Theft and Greed: John 12:4–6 highlights Judas’s reaction to Mary anointing Jesus with expensive perfume. Judas’s objection, under the guise of concern for the poor, is exposed as motivated by greed because he regularly stole from the common purse.
• Ideological Betrayal: In Matthew 26:15, Judas negotiates with the chief priests, asking, "What are you willing to give me if I hand him over to you?" This reveals a calculated betrayal for monetary gain, rooted in his self-interest and ideological disillusionment with Jesus’s mission.
• Field of Blood: Acts 1:18 describes Judas purchasing a field with the reward of his wickedness, the "Field of Blood". This connection reinforces the narrative of his alignment with sin and its consequences.

4. Broader Theological Considerations

• Contrast with Peter: While Peter also betrays Jesus by denying him, Peter's repentance (cf. Luke 22:61–62) contrasts sharply with Judas’s despair and subsequent suicide (cf. Matthew 27:3–5). Judas’s despair reflects the final consequence of his alignment with Satan, who is "the accuser" (cf. Revelation 12:10).
• Jesus’s Sovereignty: The statement in John 6:70 underscores Jesus’s sovereign knowledge of his disciples, including Judas’s hidden betrayal. It emphasizes that Judas’s actions, while evil, are within the scope of divine providence (cf. John 13:18, quoting Psalm 41:9, "He who shares my bread has lifted up his heel against me").

5. Conclusion The syntactical use of ἐστιν in John 6:70b reveals that Judas’s identification as "a devil" reflects his current moral and spiritual state, characterized by alignment with Satanic purposes. This state is evident in his greed, hypocrisy, and eventual betrayal of Jesus for financial gain. While Jesus’s foreknowledge of Judas’s actions underscores divine omniscience, it does not absolve Judas of personal responsibility, as his actions manifest his character.

Theologically, this passage challenges readers to examine the nature of sin as both a state and a series of choices, demonstrating the coexistence of divine foreknowledge and human accountability. Judas’s fate serves as a stark warning of the spiritual consequences of unchecked greed, hypocrisy, and betrayal.

Answer 3

1. The Meaning of 'One of You is a Devil' in Context

The Greek verb ἐστιν (estin), translated as "is," is in the present indicative tense, emphasizing a current and ongoing state. Thus, in John 6:70, Jesus indicates that Judas is, at that moment, embodying the characteristics of a devil. This interpretation aligns with Judas's progression of growing discontent and eventual betrayal, as outlined in other passages—for example, John 6:71, where Judas is identified as the one "who was going to betray Him," and John 12:4-6, where Judas's greed is highlighted.

In biblical usage, the term "devil" (διάβολος, diabolos) often refers to someone acting in opposition to God or in an accuser-like, adversarial role. Jesus' statement points to Judas’s moral and spiritual "falling" into alignment with evil forces rather than asserting that Judas is literally Satan or a demon. This is consistent with other instances in Scripture where individuals are described as being influenced by or aligned with Satan:

• John 8:44: "You are of your father the devil, and you want to do the desires of your father."
• Matthew 16:23: "But He turned and said to Peter, 'Get behind Me, Satan! You are a stumbling block to Me, because you are not thinking about God’s concerns but human concerns.'"
• Acts 5:3: "Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the proceeds of the land?"
• 1 John 3:8: "The one who practices sin is of the devil."

Despite Jesus offering Judas multiple opportunities to repent, Judas ultimately betrayed his Master and Savior, fulfilling this adversarial nature. However, unlike Peter—who also disowned Jesus but repented and remained faithful—Judas, overwhelmed by remorse, chose to end his life rather than seek forgiveness, which was available even to him.

In Sum: The present tense ἐστιν does not imply that Judas was always aligned with evil but points to a later state in which he becomes a "devil," embodying opposition to God. This interpretation highlights the tragic progression of Judas’s moral and spiritual fall rather than suggesting an innate or a 'predestined' evil nature.

2. Theological implications of interpreting the text in either way

Interpreting the text as referring to Judas’s present moral state or future action, rather than predestination, underscores the importance of guarding one's heart and mind from "evil temptation" to avoid falling away. At the Last Supper, Jesus washed Judas's feet, but Judas chose his path, leaving to betray Him. Afterward, Jesus, with the remaining eleven disciples, went to Gethsemane. On the way, Jesus gave a critical parable of the "True Vine and Branches," emphasizing the necessity of abiding in Him and His word. He warned that those who do not remain in Him would be cut off and thrown into the fire (John 15:1-6).

This illustrates that alignment with God requires ongoing faithfulness and obedience. Judas serves as a cautionary example of how spiritual failure is possible despite close proximity to Christ.

3. Conclusion:

Contrary to the Reformed doctrines of Predestination and Perseverance of the Saints (or "once saved, always saved"), proper exegesis of this text and other Scriptural examples—such as the fall of Adam and Eve, King Saul, and the Israelites—demonstrates that falling away is a genuine possibility for all believers.

Jesus frequently emphasized enduring to the end: "The one who hears My words and keeps them will endure to the end" (Matthew 24:13). Similarly, the Epistles contain repeated warnings about the danger of falling away from the faith (e.g., Hebrews 6:4-6). In Revelation 20:15, John writes: "If anyone's name was not found written in the book of life, he was thrown into the lake of fire." The syntax here, when read in light of Revelation 13:8 and 3:5, implies that names written in the Book of Life from the foundation of the world must not be blotted out but remain through faithfulness.

This final warning highlights the importance of perseverance. Believers are called to maintain their commitment to Christ and resist spiritual complacency to ensure their names remain written in the Book of Life when Jesus sits on the great white throne of judgment.