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John 14:30
Verse
Context
Peace I Leave with You
29And now I have told you before it happens, so that when it does happen, you will believe.30I will not speak with you much longer, for the prince of this world is coming, and he has no claim on Me. 31But I do exactly what the Father has commanded Me, so that the world may know that I love the Father. Get up! Let us go on from here.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said This world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world? 1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in Joh 12:31, (see the note there), and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare Joh 14:18; Joh 16:16; Joh 17:2; Mat 28:18; Phi 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament. 2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (εὑρησει ουδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers), as a just cause of death in him - nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See Joh 18:38; Joh 19:4, Joh 19:12; see also Luk 23:4, etc., and Mat 27:24. 3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph 2:2; and who is supposed to be the same that is called the god of this world, Co2 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.
Jamieson-Fausset-Brown Bible Commentary
Hereafter I will not talk much with you--"I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short." for the prince of this world--(See on Joh 12:31). cometh--with hostile intent, for a last grand attack, having failed in His first formidable assault (Luk 4:1-13) from which he "departed [only] for a season" (Joh 14:13). and hath nothing in me--nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (Heb 9:14; Jo1 3:5; Co2 5:21).
John Gill Bible Commentary
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 Joh 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 Dan 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", Joh 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.
Tyndale Open Study Notes
14:30 The events unfolding in Jerusalem that led to the cross were not controlled by the ruler of this world, meaning Satan. The cross was not an accident, and Jesus was not a helpless victim. Rather, Jesus was obedient to God’s plan.
John 14:30
Peace I Leave with You
29And now I have told you before it happens, so that when it does happen, you will believe.30I will not speak with you much longer, for the prince of this world is coming, and he has no claim on Me. 31But I do exactly what the Father has commanded Me, so that the world may know that I love the Father. Get up! Let us go on from here.
- Scripture
- Sermons
- Commentary
From Negative to Positive
By Norman Grubb8.3K47:48PositiveMAT 9:20JHN 4:14JHN 7:38JHN 14:301CO 7:22In this sermon, the speaker discusses the concept of the "father's cup" and its connection to the devil. He emphasizes that going far in understanding this concept means recognizing that the devil, crucified, is the father's cup. The speaker also highlights the importance of recognizing the Lord's presence even in situations that may seem like the work of the devil. The sermon then transitions to discussing the different relationships believers have with God, comparing them to the relationships of little children, young men, and fathers. The speaker concludes by emphasizing the freedom that comes from being a slave to Christ and the ability to express His love.
Plague of His Own Heart
By A.W. Tozer3.3K36:28Sinful Nature2SA 12:71KI 8:23JER 17:9MAT 6:33JHN 14:30In this sermon, the preacher discusses the consequences of sin and the need for repentance. He shares a story of a 15-year-old boy who committed a cold-blooded murder and reflects on the mother's plea for her son's innocence. The preacher emphasizes that sin is a result of Satan's influence and highlights the importance of turning to Jesus for deliverance. He also references the biblical story of Ananias and Akan to illustrate the severity of sin and its impact on not only the individual but also their family and community. The sermon concludes with a reminder that Jesus died to save us from the plague of sin and calls for repentance and reliance on God's grace.
Living in an Upside Down World
By Zac Poonen1.4K1:01:49MAT 8:5MAT 8:10JHN 14:301JN 2:151JN 5:4This sermon emphasizes the need for Christians to live differently from the world, following Jesus' example and values. It highlights the importance of faith in overcoming the world's temptations and challenges, focusing on living with compassion for others and humility before God. The message encourages believers to have faith that Jesus can solve every problem and to live with heaven's values, surprising God with their faith and commitment to living according to His word.
Gospel Does: Makes You Holy if Your Heart Is Changed
By Milton Green1.4K03:43EXO 19:6MAT 6:33JHN 1:14JHN 14:30ROM 10:10HEB 12:8In this sermon, the preacher emphasizes the importance of repentance and holiness in the lives of believers. He highlights the need for a change of heart and a sincere confession of sins. The preacher also discusses the consequences of not receiving discipline from God, stating that it signifies being illegitimate children and not true sons of God. He encourages the audience to align their hearts with the nature of God and to reject the misleading traditions that have been passed down to them.
(What Is True Salvation) Church Disciple
By Milton Green1.1K05:09JHN 14:30ROM 13:14GAL 5:22GAL 5:24In this sermon, the preacher warns the audience about people who claim to have some truth but fall short of fully embracing it. He emphasizes the importance of crucifying the flesh and having a pure heart in order to possess the land and understand the powers of darkness. The preacher criticizes those who teach a form of godliness but do not truly understand righteousness and holiness. He highlights the need to please the Father and bear the fruit of the Spirit, which includes love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. The sermon concludes by cautioning against stopping at the belief in Jesus Christ without living a life of obedience and avoiding sinful behaviors.
As God Intended Man to Behave
By Major Ian Thomas1456:31Human SpiritFaith and ObediencePRO 20:27LUK 22:25JHN 14:30JHN 16:7ROM 14:23EPH 4:17HEB 9:14HEB 10:5HEB 11:6JAS 2:17Major Ian Thomas emphasizes that the unique human spirit allows man to receive the Holy Spirit, enabling divine behavior as intended by God. He explains that true faith is an attitude of total dependence on God, which is essential for pleasing Him and behaving as He intended. Thomas argues that without the Holy Spirit, man cannot fulfill his purpose and is left to function merely as an animal, devoid of divine influence. He stresses that faith must be active and expressed through obedience, as anything less is considered sin. Ultimately, the sermon calls for a deeper understanding of faith and the necessity of the Holy Spirit in restoring humanity to its intended state.
The Three Aspects of Prayer
By Watchman Nee0Spiritual WarfareAspects of PrayerPSA 34:17MAT 6:10JHN 14:30ROM 8:282CO 10:4EPH 6:12PHP 4:6JAS 4:31PE 5:81JN 5:14Watchman Nee emphasizes the three critical aspects of prayer: our personal needs, the nature of God, and the opposition from Satan. He explains that while prayer often addresses our own interests, it should also seek God's glory and fulfill His will, which ultimately leads to the defeat of Satan. Genuine prayer is not just about personal gain but about inflicting loss on the enemy and advancing God's kingdom. Nee encourages believers to consider all three aspects in their prayers, as neglecting any one of them diminishes the effectiveness of their communication with God. The true measure of prayer's success lies in how it glorifies God and thwarts the plans of Satan.
I. the Origin of the Tempter
By Watchman Nee0Spiritual WarfareThe Nature of TemptationGEN 3:5ISA 14:13JHN 14:302CO 4:4EPH 2:21TI 3:61PE 5:82PE 2:4REV 2:9REV 12:9Watchman Nee explores the origin of the tempter, revealing that he was once a beautiful and wise creature who fell from grace by aspiring to be equal with God. This pride led to his judgment and the establishment of his kingdom, where he tempts humanity with the allure of becoming like gods. Nee emphasizes the importance of recognizing the tempter's various names and roles, as well as the reality of his influence in the world today. He warns Christians to remain vigilant against pride and to fully embrace Christ as their identity to avoid falling into the same judgment as the devil. Ultimately, Nee calls for a deeper understanding of the tempter's tactics and the need for believers to be watchful and discerning.
Divine Life
By T. Austin-Sparks0Faith and ObedienceDivine LifePSA 138:6MAT 11:28JHN 10:10JHN 14:30GAL 5:22EPH 3:20REV 2:7REV 22:1REV 22:14REV 22:19T. Austin-Sparks emphasizes the significance of the tree of life as a symbol of Divine life, which is central to God's purpose for humanity. He explains that spiritual death results from disobedience and unbelief, separating man from God, the source of life. The sermon highlights that faith and obedience are essential for accessing this Divine life, which is embodied in Jesus Christ, the Alpha and Omega. Sparks illustrates that true life is practical, fruitful, and governed by the lordship of Christ, urging believers to commit wholly to Him to experience the fullness of Divine life. Ultimately, the message calls for a life that reflects the order, honesty, and influence of God's nature.
The Kingdom and the Cross
By T. Austin-Sparks0The Kingdom of GodThe CrossMAT 3:14MAT 6:10MRK 1:14LUK 10:9LUK 11:20LUK 17:21JHN 14:30ACT 10:38ROM 12:1REV 12:10T. Austin-Sparks emphasizes that the Kingdom of God represents God's sovereign rule, which has existed in three phases: past, present, and future. He explains that while the Old Testament showcased God's rule over nations, it foreshadowed the coming of Christ, who brought the Kingdom into the present through His life and ministry. The future aspect of the Kingdom will be fully realized with Christ's return, culminating in a new heaven and earth. Central to all these phases is the Cross of Jesus Christ, which signifies the foundation for God's movement and the necessity of personal commitment to God's will. Sparks urges believers to understand that true progress in the Kingdom is only possible through a deeper understanding and application of the Cross in their lives.
The Holy Spirit
By T. Austin-Sparks0The Role of the Holy SpiritHolinessDEU 22:10MAT 3:15JHN 14:26JHN 14:30ACT 1:5ROM 1:3T. Austin-Sparks emphasizes the role of the Holy Spirit as the 'Spirit of Holiness', contrasting it with the unholy spirit represented by Satan. He discusses the misconceptions surrounding holiness, which often lead to bondage and confusion among believers, and stresses that true holiness is a powerful force against unrighteousness. Sparks illustrates how the Holy Spirit empowers believers to live in victory over sin and emphasizes the importance of maintaining a distinct separation from the world's influences. He concludes by reminding that holiness is not a struggle to achieve but a gift from the Holy Spirit to those who are obedient and open to His leading.
The Testimony of the Blood (Continued)
By T. Austin-Sparks0The Power of the BloodSpiritual VictoryEXO 4:23LUK 10:19JHN 14:30ROM 12:1COL 4:12T. Austin-Sparks emphasizes the profound significance of the Blood of Jesus as a living testimony that terrifies Satan, highlighting that true victory and spiritual prosperity stem from understanding and appreciating this divine sacrifice. He illustrates how the 'sons of Israel' in Egypt represent both dignity and the adversary's attempts to bring them into bondage, paralleling this with the spiritual struggles faced by believers today. The sermon underscores that the Blood is the instrument of both sonship and sovereignty, essential for overcoming the various forms of bondage that hinder spiritual growth. Sparks calls for a deeper recognition of the Blood's power, which not only secures our relationship with God but also equips us for effective spiritual service. Ultimately, he asserts that faith in Christ and His Blood is the key to achieving victory over the enemy and living in the fullness of God's intended prosperity.
Spiritual Warfare - Two Creations Under Rival Authorities
By T. Austin-Sparks0Spiritual WarfareAuthority in ChristJHN 12:31JHN 14:30EPH 6:10T. Austin-Sparks emphasizes the reality of spiritual warfare, highlighting the conflict between two creations: the old creation governed by the prince of this world and the new creation under Christ's authority. He explains that the battle is not against flesh and blood but against spiritual forces, urging believers to recognize the importance of their spiritual state in overcoming the enemy. Sparks illustrates how Satan operates through the soul, manipulating emotions and thoughts, while Christ works through the spirit, empowering believers to resist and defeat the adversary. The sermon calls for a deep understanding of the spiritual realm and the necessity of bringing the soul into subjection to the spirit for true victory. Ultimately, the message encourages believers to engage in spiritual discipline and faith to effectively combat the forces of darkness.
Reasons for Exhorting Young Men
By J.C. Ryle0Spiritual GrowthExhortationJOB 13:26JOB 20:11PSA 25:7PRO 27:1ECC 11:9ISA 40:30JER 13:23JHN 14:30TIT 2:6HEB 7:25J.C. Ryle emphasizes the urgent need to exhort young men, highlighting their unique vulnerabilities and the spiritual dangers they face. He reflects on the alarming reality that many young men are not living as Christians, often leading lives that stray from faith and moral integrity. Ryle warns that the habits formed in youth can dictate future character and warns against the devil's relentless pursuit of their souls. He urges young men to seek God early to avoid the deep sorrows associated with the consequences of youthful sins, advocating for a life of self-control and righteousness. His heartfelt plea is for young men to recognize the fleeting nature of life and the importance of making wise choices now.
Thoughts for Young Men
By J.C. Ryle0Spiritual VigilanceExhortationJOB 13:26JOB 20:11PSA 25:7PRO 27:1ECC 11:9ISA 40:30JER 13:23JHN 14:30TIT 2:6HEB 7:25J.C. Ryle emphasizes the critical need for young men to be self-controlled and spiritually vigilant, as highlighted in Paul's letter to Titus. He reflects on the unique challenges and temptations faced by young men, urging them to recognize the importance of their choices and the potential consequences of their actions. Ryle warns of the dangers of neglecting spiritual growth and the reality of death and judgment that awaits everyone, regardless of age. He encourages young men to seek God early in life to avoid the sorrows that come from a life of sin and to be aware of the devil's relentless efforts to lead them astray. Ultimately, Ryle's exhortation aims to guide young men towards a path of righteousness and fulfillment in their lives.
Asa's Good Reign
By C.I. Scofield01KI 15:142CH 14:11JHN 14:30ROM 8:9GAL 5:16EPH 6:10C.I. Scofield preaches on the life of King Asa, highlighting his reforms and the secret of his victory found in his prayer and perfect heart towards the Lord. Despite Asa's imperfections, his sincere desire to do God's will and his heart's longing for perfection allowed God to use him mightily. Scofield emphasizes that having a heart perfect with the Lord involves desiring and intending to do God's will above all else, despite facing hindrances from one's own nature, the world system influenced by Satan, and spiritual opposition.
Satan Cometh and Has Nothing in Me
By Phil Beach Jr.0MAT 5:48LUK 1:35JHN 14:30ROM 3:102CO 5:21EPH 4:11HEB 4:151JN 2:101JN 3:18Phil Beach Jr. preaches about the sinlessness and unselfishness of Jesus Christ, emphasizing how Satan found no ground in Him and how He lived a life of selfless devotion to the Father's will. The sermon highlights the importance of embracing Christ's life as our true life, rejecting our own righteousness, and allowing Christ to live in us as the sum total of the Christian life.
Fellowship in the World or in Church
By Paris Reidhead0JHN 8:44JHN 14:30ACT 12:12TI 4:2HEB 12:11REV 20:1Paris Reidhead preaches on the contrast between the principles of the world and the fellowship it offers versus the principles of the church and the fellowship it offers, as seen in Acts 12. The sermon highlights how the world operates on self-will and self-seeking, using any means to achieve its ends, while the church is committed to God's will, love for all, working ill to no one, enduring evil patiently, and helping and comforting others. The church's fellowship is demonstrated through prayer, unity in suffering, and a common burden for one another.
(The Full Gospel) 20. Satan Is the Ruler of Darkness and the Father of Lies
By Zac Poonen0Spiritual WarfareIntegrity in FaithJHN 8:44JHN 14:30EPH 6:12JAS 4:71JN 1:91JN 5:18Zac Poonen emphasizes that Satan is the 'ruler of darkness' and 'father of lies,' highlighting the spiritual dangers of wandering into his territory. He warns that engaging in actions that cannot withstand God's light opens believers to Satan's influence, leading to a loss of anointing. Poonen stresses the importance of self-examination to identify areas where one may have allowed darkness or deception to take root. He reminds us that true safety lies in the light of God, where the blood of Jesus cleanses us from sin. Ultimately, he encourages believers to submit to God and resist the devil to maintain their spiritual integrity.
Christmas Is Jesus (His Unique Birth and Death )
By Colin Peckham0MAT 20:28LUK 1:34JHN 8:46JHN 10:17JHN 14:30ACT 4:27HEB 4:15HEB 7:26REV 13:8Colin Peckham preaches about the miraculous birth of Jesus, emphasizing the importance of His virgin birth to uphold the integrity of Scripture and the foundation of salvation. Jesus was born without sin, being the sinless Son of God, essential for Him to accomplish our redemption. His birth was intricately connected to His ultimate purpose of sacrificial death, fulfilling a divine plan established from eternity. Through His unique birth and sacrificial death, Jesus provided a pathway for humanity to access God and experience redemption.
The Saviour
By Thomas Bradbury0PSA 68:18PSA 91:11ISA 61:1MAT 1:21MAT 4:1JHN 14:30ACT 10:38ROM 5:19HEB 4:15Thomas Bradbury preaches about the profound connection between Jesus and His people, emphasizing the shared experiences of suffering and temptation. He delves into the mystery of Christ's identity as both fully God and fully man, highlighting His willingness to bear the sins and infirmities of His people. Bradbury marvels at the humility of Jesus, who condescended to become human and face conflict with Satan, showcasing His sensitivity to sin and His ultimate victory over temptation. The sermon explores the deep union between Christ and believers, portraying Jesus as the Savior appointed by the Father, revealed by the Spirit, and embraced by the redeemed.
The City Which Hath Foundations
By T. Austin-Sparks0Heavenly CitizenshipSpiritual Significance of JerusalemEZK 5:5JHN 12:31JHN 14:30JHN 16:33ACT 7:2GAL 4:26PHP 3:20HEB 11:10REV 21:13REV 21:24T. Austin-Sparks emphasizes the spiritual significance of Jerusalem, illustrating how it is central to God's divine plan and serves as a reflection of the heavenly city. He discusses the historical and geographical importance of Syria and Jerusalem, noting that their true value lies in their spiritual essence, which transcends earthly existence. Sparks draws parallels between the earthly Jerusalem and the New Jerusalem, highlighting the need for the Church to embody heavenly principles and maintain separation from worldly influences. He urges believers to recognize their heavenly citizenship and the importance of living as pilgrims and strangers in this world, ultimately pointing to the Church's role in God's eternal purpose.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said This world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world? 1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in Joh 12:31, (see the note there), and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare Joh 14:18; Joh 16:16; Joh 17:2; Mat 28:18; Phi 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament. 2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (εὑρησει ουδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers), as a just cause of death in him - nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See Joh 18:38; Joh 19:4, Joh 19:12; see also Luk 23:4, etc., and Mat 27:24. 3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph 2:2; and who is supposed to be the same that is called the god of this world, Co2 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.
Jamieson-Fausset-Brown Bible Commentary
Hereafter I will not talk much with you--"I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short." for the prince of this world--(See on Joh 12:31). cometh--with hostile intent, for a last grand attack, having failed in His first formidable assault (Luk 4:1-13) from which he "departed [only] for a season" (Joh 14:13). and hath nothing in me--nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (Heb 9:14; Jo1 3:5; Co2 5:21).
John Gill Bible Commentary
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 Joh 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 Dan 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", Joh 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.
Tyndale Open Study Notes
14:30 The events unfolding in Jerusalem that led to the cross were not controlled by the ruler of this world, meaning Satan. The cross was not an accident, and Jesus was not a helpless victim. Rather, Jesus was obedient to God’s plan.