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Joh_13:27-28. Καὶ μετὰ τὸ ψωμ .] and after the morsel, i.e. after Jesus had given him the morsel, Joh_13:26. So frequently also in the classics a single word only is used with μετά , which, according to the context, represents an entire sentence. See Ast, ad Plat. Leg. p. 273 f., Lex. Plat. II. p. 311; Jacobs, ad Anthol. XIII. p. 82.
τότε ] then, at that moment, intentionally bringing into relief the horribly tragic moment.
εἰσῆλθεν , κ . τ . λ .] so that he was therefore from henceforward a man possessed by the devil, Mar_5:12-13; Mar_9:25; Luk_8:30; Mat_12:45. The expression (comp. Luk_22:3) forbids a figurative interpretation (that Judas completely hardened himself after this discovery was understood by him to have been made), which is already to be found in Theodore of Mopsuestia. The complete hardening, in consequence of which he could no more retrace his steps, was simply the immediate consequence of this possession by the devil. But against a magical causal connection, as it were, of the entrance of the devil along with the morsel, Cyril already justly declared himself. The representation rather is, that now, just when Judas had taken the morsel without inward compunction, he was given up by Christ, and therewith is laid open to the unhindered entrance of the devil ( καθάπερ τινὰ πύλην τὴν τοῦ φυλάττοντος ἐρήμην , Cyril), and experiences this entrance. John did not see this (in the external bearing of Judas, as Godet supposes); but it is with him a psychological certainty.
ὅ ποιεῖς , ποίησον τάχιον ] What thou purposest to do (comp. Joh_13:6; Winer, p. 249 [E. T. p. 304]), do more quickly. In the comparative lies the notion: hasten it. So very frequently in Homer θᾶσσον . See Duncan, Lex. ed. Rost, p. 524, and generally Nägelsbach, Anm. z. Ilias, p. 21, 314, ed. 3; on the graecism of τάχιον , Lobeck, ad Phryn. p. 77. The imperative, however, is not permissive (Grotius, Kuinoel, and several others); but Jesus actually wishes to surmount as soon as possible the last crisis (His ὥρα ), now determined for Him in the connection of the divine destiny. The resigned, characteristic decision of mind brooks no delay. To suggest the intention, on the part of Jesus, that He wished to be rid of the oppressive proximity of the traitor (Ambrose: “ut a consortio suo recederet,” comp. Lücke, B. Crusius, Tholuck), is to anticipate what follows.