TRV
Translation
King James Version
And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
Complete Jewish Bible
Yochanan responded, “Rabbi, we saw someone expelling demons in your name; and we stopped him because he doesn’t follow you along with us.”
Berean Standard Bible
“Master,” said John, “we saw someone driving out demons in Your name, and we tried to stop him, because he does not accompany us.”
American Standard Version
And John answered and said, Master, we saw one casting out demons in thy name; and we forbade him, because he followeth not with us.
World English Bible Messianic
Yochanan answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.”
Geneva Bible (1599)
And Iohn answered and saide, Master, we sawe one casting out deuils in thy Name, and we forbad him, because he followeth thee not with vs.
Young's Literal Translation
And John answering said, `Master, we saw a certain one in thy name casting forth the demons, and we forbade him, because he doth not follow with us;'
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In the KJVVerse 25,351 of 31,102
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Commentary on Luke 9 verses 43–50
43 ¶ And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
46 Then there arose a reasoning among them, which of them should be greatest.
47 And Jesus, perceiving the thought of their heart, took a child, and set him by him,
48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
49 And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.
I. II. Main points1. 2. Sub-points
We may observe here, I. The impression which Christ's miracles made upon all that beheld them (Luk 9:43): They were all amazed at the mighty power of God, which they could not but see in all the miracles Christ wrought. Note, The works of God's almighty power are amazing, especially those that are wrought by the hand of the Lord Jesus; for he is the power of God, and his name is Wonderful. Their wonder was universal: they wondered every one. The causes of it were universal: they wondered at all things which Jesus did; all his actions had something uncommon and surprising in them.
II. The notice Christ gave to his disciples of his approaching sufferings: The Son of man shall be delivered into the hands of men, wicked men, men of the worst character; they shall be permitted to abuse him at their pleasure. That is here implied which is expressed by the other evangelists: They shall kill him. But that which is peculiar here is, 1. The connection of this with what goes next before, of the admiration with which the people were struck at beholding Christ's miracles (Luk 9:43): While they all wondered at all things which Jesus did, he said this to his disciples. They had a fond conceit of his temporal kingdom, and that he should reign, and they with him, in secular pomp and power; and now they thought that this mighty power of his would easily effect the thing, and his interest gained by his miracles in the people would contribute to it; and therefore Christ, who knew what was in their hearts, takes this occasion to tell them again, what he had told them before, that he was so far from having men delivered into his hands that he must be delivered into the hands of men, so far from living in honour that he must die in disgrace; and all his miracles, and the interest he has by them gained in the hearts of the people, will not be able to prevent it. 2. The solemn preface with which it is introduced: "Let these sayings sink down into your ears; take special notice of what I say, and mix faith with it; let not the notions you have of the temporal kingdom of the Messiah stop your ears against it, nor make you unwilling to believe it. Admit what I say, and submit to it." Let it sink down into your hearts; so the Syriac and Arabic read it. The word of Christ does us no good, unless we let it sink down into our heads and hearts. 3. The unaccountable stupidity of the disciples, with reference to this prediction of Christ's sufferings. It was said in Mark, They understood not that saying. It was plain enough, but they would not understand it in the literal sense, because it agreed not with their notions; and they could not understand it in any other, and were afraid to ask him lest they should be undeceived and awaked out of their pleasing dream. But it is here added that it was hidden from them, that they perceived it not, through the weakness of faith and the power of prejudice. We cannot think that it was in mercy hidden from them, lest they should be swallowed up with overmuch sorrow at the prospect of it; but that it was a paradox, because they made it so to themselves.
III. The rebuke Christ gave to his disciples for their disputing among themselves which should be greatest, Luk 9:46-48. This passage we had before, and, the more is the pity, we shall meet with the like again. Observe here,
1.Ambition of honour, and strife for superiority and precedency, are sins that most easily beset the disciples of our Lord Jesus, for which they deserve to be severely rebuked; they flow from corruptions which they are highly concerned to subdue and mortify, Luk 9:46. They that expect to be great in this world commonly aim high, and nothing will serve them short of being greatest; this exposes them to a great deal of temptation and trouble, which they are safe from that are content to be little, to be least, to be less than the least.
2.Jesus Christ is perfectly acquainted with the thoughts and intents of our hearts: He perceived their thoughts, Luk 9:47. Thoughts are words to him, and whispers are loud cries. It is a good reason why we should keep up a strict government of our thoughts because Christ takes a strict cognizance of them.
3.Christ will have his disciples to aim at that honour which is to be obtained by a quiet and condescending humility, and not at that which is to be obtained by a restless and aspiring ambition. Christ took a child, and set him by him, Luk 9:47 (for he always expressed a tenderness and kindness for little children), and he proposed this child to them for an example. (1.) Let them be of the temper of this child, humble and quiet, and easy to itself; let them not affect worldly pomp, or grandeur, or high titles, but be as dead to them as this child; let them bear no more malice to their rivals and competitors than this child did. Let them be willing to be the least, if that would contribute any thing to their usefulness, to stoop to the meanest office whereby they might do good. (2.) Let them assure themselves that this was the way to preferment; for this would recommend them to the esteem of their brethren: they that loved Christ would therefore receive them in his name, because they did most resemble him, and they would likewise recommend themselves to his favour, for Christ would take the kindnesses done to them as done to himself: Whosoever shall receive one such child, a preacher of the gospel that is of such a disposition as this, he placeth his respect aright, and receiveth me; and whosoever receiveth me, in such a minister, receiveth him that sent me; and what greater honour can any man attain to in this world than to be received by men as a messenger of God and Christ, and to have God and Christ own themselves received and welcomed in him? This honour have all the humble disciples of Jesus Christ, and thus they shall be truly great that are least among them.
IV. The rebuke Christ gave to his disciples for discouraging one that honoured him and served him, but was not of their communion, not only not one of the twelve, nor one of the seventy, but not one of those that ever associated with them, or attended on them, but, upon occasional hearing of Christ, believed in him, and made use of his name with faith and prayer in a serious manner, for the casting out of devils. Now, 1. This man they rebuked and restrained; they would not let him pray and preach, though it was to the honour of Christ, though it did good to men and weakened Satan's kingdom, because he did not follow Christ with them; he separated from their church, was not ordained as they were, paid them no respect, nor gave them the right hand of fellowship. Now, if ever any society of Christians in this world had reason to silence those that were not of their communion, the twelve disciples at this time had; and yet, 2. Jesus Christ chid them for what they did, and warned them not to do the like again, nor any that profess to be successors of the apostles: "Forbid him not (Luk 9:50), but rather encourage him, for he is carrying on the same design that you are, though, for reasons best known to himself, he does not follow with you; and he will meet you in the same end, though he does not accompany you in the same way. You do well to do as you do, but it does not therefore follow that he does ill to do as he does, and that you do well to put him under an interdict, for he that is not against us is for us, and therefore ought to be countenanced by us." We need not lose any of our friends, while we have so few, and so many enemies. Those may be found faithful followers of Christ, and, as such, may be accepted of him, though they do not follow with us. See Mar 9:38, Mar 9:39. O what a great deal of mischief to the church, even from those that boast of relation to Christ, and pretend to envy for his sake, would be prevented, if this passage of story were but duly considered!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 43–50. Public domain.
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Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.
For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practise obedience.
Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices. But still since Thou saidst elsewhere, He that is not with me is against me, and he that gathereth not with me scattereth, (Luke 11:23.) explain unto us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man's action is distinguished by the motive of his heart.
Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? (Matt. 7:23.) But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defence, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by thy merits, but by his own hatred, the devil is conquered.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 41. in Matt.) For in the other place when He said, He that is not with me is against me, He shows the Devil and the Jews to be opposed to Him; but here He shows that he who in Christ's name cast out devils, is partly on their side.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 55
"Teacher, we saw one casting out devils in your name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they grudge those highly favored? Have even they taken within themselves a passion so abominable and hateful to God? "We saw one casting out devils in your name, and we forbade him." Tell me, do you forbid one who in Christ's name troubles Satan and crushes evil demons? Was it not your duty rather to think that he was not the doer of these wonders, but that the grace that was in him performed the miracle by the power of Christ? How do you forbid him who in Christ wins the victory? "Yes," he says, "for he follows not with us." O blind speech! "What if he is not numbered among the holy apostles, who are crowned with Christ's grace, yet he is equally with you adorned with apostolic powers?" There is great diversity in Christ's gifts. The blessed Paul teaches this, saying, "To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit."
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 55
What is the meaning of his "not walking with us," or what is the force of the expression? Listen and I will tell you as well as I can. The Savior gave the holy apostles authority over unclean spirits, to cast them out and to heal all disease and all sickness among the people. They did so, and the grace given them was effective. They returned with joy, saying, "Lord, even the devils are subject to us in your name." They imagined that permission to be invested with the authority that he granted them was not given to anyone else but only to them. They came near for this reason. They wanted to learn whether others also might exercise it, although they were not appointed to the office of apostle or even to the office of teacher.We find something like this also in the ancient, sacred Scriptures. God once said to the priest Moses, "Choose seventy men from the elders of Israel, and I will take of the Spirit that is on you and give it to them." When those who were chosen assembled at the first tabernacle, except for only two men who remained in the camp, the spirit of prophecy descended on them. Not only did those who assembled in the holy tabernacle prophesy but also those who remained in the camp. It says, "Joshua the son of Nun, the minister of Moses, one of his chosen men, said, 'My lord Moses, forbid them.' But Moses said to him, 'Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his spirit upon them!' " Christ at that time made the priest Moses speak by the Holy Spirit. Here also in person he says to the holy apostles, "Do not forbid him who is crushing Satan." Christ crushes Satan in his name, for he is not against you. He says, "For he who is not against you is on your side." All who wish to act to his glory are on the side of us who love Christ and are crowned by his grace. This is a law to the churches continuing even to this day. We honor only those who lift up holy hands purely and without fault or blame. In Christ's name, they rebuke unclean spirits and deliver multitudes from various diseases. We know that it is Christ who works in them.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ's gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this.
As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)
Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honour, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ's name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.
Therefore in heretics and false catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.
BedeAD 735
On the Gospel of Luke
But answering, John said: Master, we saw someone casting out demons in your name, and we forbade him, because he does not follow with us. John, loving the Lord with special devotion and thus worthy to be loved back, thought he should be excluded from the benefit who did not use his service. But he is taught that no one should be excluded from the good he has in part, but rather to be encouraged towards what he does not yet have.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.
Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another's, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.
Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not show the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he followeth not with us.
Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 9:49 captures a pivotal moment where John, one of Jesus' inner circle, expresses concern over an individual successfully performing exorcisms in Jesus' name despite not being part of their immediate group. This incident immediately follows Jesus' teaching on humility and welcoming others, highlighting the disciples' lingering struggle with spiritual exclusivity and their limited understanding of the expansive nature of God's kingdom and the authority inherent in Jesus' name.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Irony and Contrast. The irony lies in John's actions immediately following Jesus' teaching on humility and welcoming those who receive Him. John, a close disciple, demonstrates the very exclusivity Jesus was trying to correct. The contrast is evident between the man's effective ministry "in thy name" and the disciples' misguided attempt to forbid him based on their narrow definition of affiliation. This highlights the tension between a group-centric view of God's work and the broader, unconstrained power of Jesus' authority. The use of Direct Speech makes the disciples' reasoning explicit and underscores their limited understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:49 serves as a profound theological lesson on the nature of divine authority and the expansive reach of God's kingdom. It teaches that God's power is not confined to human-defined boundaries or exclusive groups, but operates through anyone who genuinely invokes the name and authority of Jesus. The disciples' desire for exclusivity reveals a common human tendency to control spiritual access and define who is "in" or "out," a mindset often rooted in pride or a misunderstanding of God's sovereign work. Jesus' subsequent response in Luke 9:50 directly corrects this, affirming that genuine spiritual fruit, regardless of affiliation, is a sign of alignment with God's purposes. This passage challenges believers to embrace a broad, inclusive vision of God's work, recognizing that the Spirit moves beyond institutional confines.
REFLECTION AND APPLICATION
Luke 9:49 offers a powerful mirror for contemporary believers and the Church. It challenges us to examine our own tendencies towards spiritual elitism, sectarianism, or a narrow view of God's work. Are we quick to dismiss or criticize ministries and individuals simply because they don't "follow with us" or conform to our specific denominational, theological, or methodological preferences? The passage calls us to prioritize the genuine proclamation of Christ and the effective advancement of His kingdom over organizational loyalty or perceived exclusive rights. It encourages humility, reminding us that God is sovereign and can use anyone, anywhere, who operates in the power of His name. Our focus should be on celebrating the fruit of God's Spirit, not on policing the boundaries of human affiliation. This requires a generous spirit, a humble heart, and a kingdom-minded perspective that rejoices whenever Christ is honored and His power is manifested.
Questions for Reflection
FAQ
Why did John forbid the man, and what was wrong with his reasoning?
Answer: John forbade the man because he "followeth not with us," meaning the man was not part of Jesus' immediate circle of disciples. John's reasoning was rooted in a common human tendency toward exclusivity and a desire to control who had the authority to perform spiritual acts in Jesus' name. What was wrong with his reasoning was that it prioritized human affiliation and group loyalty over the genuine manifestation of God's power and the sovereign work of the Spirit. The man was successfully "casting out devils in thy name," indicating that Jesus' authority was indeed at work through him, regardless of his formal association with the disciples. Jesus' response in Luke 9:50 clarifies that anyone who is not actively against Him is for Him, thereby correcting John's narrow view.
CHRIST-CENTERED FULFILLMENT
Luke 9:49, with John's misguided exclusivity, subtly points to the expansive and inclusive nature of Christ's kingdom, a truth fully revealed in His Person and work. Jesus Himself is the ultimate embodiment of divine authority, not confined by human institutions or exclusive groups. His power to "cast out devils" was a sign of the kingdom of God breaking forth (Luke 11:20), and this power was freely available to those who believed and operated in His name, as seen in the Great Commission where He empowers all His followers (Matthew 28:18-20). The incident foreshadows the outpouring of the Holy Spirit at Pentecost, where God's power would be poured out on "all flesh," transcending social, ethnic, and even formal religious boundaries (Acts 2:17-18). Jesus, as the true "Master," desires that His name and authority be proclaimed and effective through anyone who genuinely believes, not just a select few. He is the unifying head of the Church, His body, composed of diverse members, all empowered by the same Spirit for the same mission (Ephesians 4:4-6). Thus, John's error highlights the radical inclusivity of Christ's redemptive work, which breaks down walls of division and empowers a global community to bear witness to His name.