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Joh_14:30. Οὐκέτι πολλὰ , κ . τ . λ .] “Quasi dicat: temporis angustiae abripiunt verba,” Grotius.
For the prince of the world (see on Joh_12:31) is coming (is already drawing near). Jesus sees the devil himself in the organs and executors of his design (Joh_13:2; Joh_13:27, Joh_6:70; Luk_4:13).
τοῦ κόσμου ] is here emphatically placed first in antithesis to ἐν ἐμοί .
καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν ] and in me (antithesis of the κόσμος , Joh_17:16) he possesses nothing, namely, as pertaining to his dominion, which more minute definition flows from the conception of the ἄρχων ; hence neither ποιεῖν (Kuinoel), nor μέρος (Nonnus), nor “of which he could accuse me before God” (Ewald), is to be supplied; nor again is the simple sense of the words to be transformed into “he has no claim on me” (Tholuck, Hofmann, and several others); comp. Luther: “cause and right.” In any case, Christ expresses the full moral freedom with which He subjects Himself to death (Joh_10:18). The sinlessness, which Cyril., Augustine (“in me non habet quicquam, nullum omnino scilicet peccatum”), Euth. Zigabenus, Cornelius a Lapide, and many others, including Olshausen, here find expressed, certainly lies at the foundation as a necessary causal presupposition, since only provided that Jesus were sinless, could the devil have in Him nothing that was his, but is not directly expressed. That He has already overcome the world (Joh_16:33) is not the reason (Lücke), but the consequence of His freedom from the prince of the world.
The καί is not: but (Ebrard, Godet); for the antithesis first follows with ἀλλά . Therefore: he comes, and is powerless over me (wherefore I needed not to surrender myself to him), but, nevertheless, that, etc, Joh_14:31.