I will no longer talk much with you. This seems strange when there follow Jn 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.