(30) Hereafter I will not talk much with you.--Better, I will no more, or, I will not continue to talk much with you. The discourse is broken by the thought that the hour of the conflict is at hand, and that He must go forth to meet it.

For the prince of this world cometh.--Better, is coming. The approach is thought of as then taking place. For the phrase, "prince of this world," comp. Note on John 12:31. The prince of evil is here regarded as working in and by Judas, who is carrying out his plans and doing his work. (Comp. Notes on John 6:70; John 13:2; John 13:27.)

And hath nothing in me.--The words are to be taken in their full and absolute meaning, and they assert that the prince of this world possesses nothing in the person of Christ. In Him he has never for a moment ruled. For this appeal to perfect sinlessness, comp. Note on John 8:29. It follows from this that His surrender of Himself is entirely voluntary. (Comp. Note on John 10:18.)

Verse 30. - I will no longer talk much with you. This seems strange when there follow John 15-17; but it gives a hint of the abundance of instruction, of λαλία, of λόγοι, which John at least had heard, of which he has only given the specimens of a few short days of intercourse. For the prince of the world (see John 12:31); the lord and master, by base usurpation, of the world of men. This term is continually found in rabbinical writings for the great central power of evil in the world. The activity of evil was then at work. Satan entered into Judas; the spirit of evil was rampant in all the machination of the leaders of the people. The eagles of this impure host were gathering. The last conflict impended. The prince of the world, who shall be cast out, judged and conquered, cometh, and hath nothing in me. The conflict between the second Adam and the devil culminates. Christ looks through the whole army of his opponents, and feels that he has to wrestle with the ruler of the darkness of the world, but at the same time is sublimely conscious that there is nothing in him on which the evil can fasten. Christ certainly claims a sinlessness of inner nature which no other saint has arrogated to himself. Accusations of the world were numerous enough, but those who brought them were ignorant. Now he has to do with one who knows him, but not so well as he knows himself. The double negation, οὐκ ἔχει οὐδέν, must be noticed - "absolutely nothing." Thus he virtually repeats his own utterance, "I am not of this world." This great word presupposes again the uniqueness of Christ's Personality and consciousness. With every other man the higher the conception of the Divine Law and claim, so. much the deeper becomes the sense of departure from it. In Christ's case his lofty knowledge of the Father only makes him know, and even compels him to confess, his reconciliation, his obedience, and his inward sinlessness.

14:28-31 Christ raises the expectations of his disciples to something beyond what they thought was their greatest happiness. His time was now short, he therefore spake largely to them. When we come to be sick, and to die, we may not be capable of talking much to those about us; such good counsel as we have to give, let us give while in health. Observe the prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. Satan has something in us to perplex us with, for we have all sinned; but when he would disturb Christ, he found nothing sinful to help him. The best evidence of our love to the Father is, our doing as he has commanded us. Let us rejoice in the Saviour's victories over Satan the prince of this world. Let us copy the example of his love and obedience.Hereafter I will not talk much with you,.... Meaning before his death; for after his resurrection he talked much with them, about the things pertaining to the kingdom of God; being seen of them and conversing with them, for the space of forty days; not much, he says, chiefly what is delivered in the two next chapters: the design of this was, to observe to them that his time of departure was near at hand, and to quicken their attention to what he did say to them; since they could not expect to hear him long, or much more from him; he would be otherwise engaged;

for the prince of this world cometh: by "the prince of this world", is meant the devil; why he is so called; see Gill on John 12:31; the reason why Christ chooses to use this circumlocution, rather than to say Satan or the devil cometh, is partly to point out what a powerful adversary he had, and was about to engage with, and partly to observe to his disciples, what they must expect from the world, even hatred and persecution; since Satan was the prince of it, and had such powerful influence over the minds of the men of it. When it is said that he cometh, it is to be understood of his coming to Christ, though it is not expressed, and that with an intent agreeably to his character, as a thief, to kill and to destroy; and not of his coming merely by Judas, into whom he had already entered, and had put it into his heart to betray him; and by the armed soldiers, who would accompany him to apprehend him; and by the chief priests, rulers, and people of the Jews, who with united voices would cry, Crucify him, Crucify him; nor only invisibly by his angels, his principalities and powers, he was now employing in different ways, to bring about his purposes; but of his coming himself personally, and visibly: as he visibly appeared to Christ in the wilderness, tempting him, where he left him for a season; so this season or opportunity being come, he takes it, and visibly appears to him in the garden, where a sharp agony and combat was between them; what success he had in this conflict, is next mentioned;

and hath nothing in me; or as some copies read it, "shall find nothing in me"; or as others, "hath nothing to find in me"; Christ had no sin in him, which can be said of none but him. The Jews say (e), that Samuel, by whom they mean the devil, when he wrestled with Jacob, , "could not find any iniquity in him", he had committed; but this is only true of Jacob's antitype: for though his emissaries sought diligently for it, they could find none in him; though he had sin upon him, he had none in him; the sins of his people were imputed to him, but he had no sin inherent in him; hence, though he the Messiah was "cut off", according to Daniel 9:26, "but not for himself"; which by the Septuagint is rendered , "but there is no judgment" or "condemnation in him", i.e. no cause of condemnation; which agrees with what is here said: though the accuser of men sought to have something against him, to accuse him of, he could find none; some pretences indeed were made, and charges brought, but could not be made good, insomuch that the judge himself said, "I find in him no fault at all", John 18:38, so that the devil had no power over him, no rightful power, nor any but what he had by permission, nor indeed did he prevail over him; for though according to the first prophecy of the Messiah, Satan bruised the heel of Christ; yet Christ bruised his head, destroyed him and his works, spoiled him, and his principalities and powers; whence it appears that the death of Christ was not owing to any sin of his own, for he had none, nor could any be found in him; nor to the superior power of the devil over him; he submitted to death, not through the power of Satan over him, and complied with all the circumstances leading to it, not out of fear of him, but in love to his Father, and obedience to his command; as is clear from the following verse.

(e) Tzeror Hammor, fol. 44. 2.