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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 9:30–40. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Christ foretels his own approaching sufferings. He passed through Galilee with more expedition than usual, and would not that any man should know of it (Mar 9:30); because he had done many mighty and good works among them in vain, they shall not be invited to see them and have the benefit of them, as they have been. The time of his sufferings drew nigh, and therefore he was willing to be private awhile, and to converse only with his disciples, to prepare them for the approaching trial, Mar 9:31. He said to them, The Son of man is delivered by the determinate council and fore-knowledge of God into the hands of men (Mar 9:31), and they shall kill him. He had been delivered into the hands of devils, and they had worried him, it had not been so strange; but that men, who have reason, and should have love, that they should be thus spiteful to the Son of man, who came to redeem and save them, is unaccountable. But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples. But they understood not that saying, Mar 9:32. The words were plain enough, but they could not be reconciled to the thing, and therefore would suppose them to have some mystical meaning which they did not understand, and they were afraid to ask him; not because he was difficult of access, or stern to those who consulted him, but either because they were loth to know the truth, or because they expected to be chidden for their backwardness to receive it. Many remain ignorant because they are ashamed to enquire.
II.He rebukes his disciples for magnifying themselves.
When he came to Capernaum, he privately asked his disciples what it was they disputed among themselves by the way, Mar 9:33. He knew very well what the dispute was, but he would know it from them, and would have them to confess their fault and folly in it. Note,
1.We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation.
2.We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned.
3.As our other discourses among ourselves by the way, so especially our disputes, will be all called over again, and we shall be called to an account about them.
4.Of all disputes, Christ will be sure to reckon with his disciples for their disputes about precedency and superiority: that was the subject of the debate here, who should be the greater, Mar 9:34. Nothing could be more contrary to the two great laws of Christ's kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it. This ill temper he took all occasions to check, both because it arose from a mistaken notion of his kingdom, as if it were of this world, and because it tended so directly to be debasing of the honour, and the corrupting of the purity, of his gospel, and, he foresaw, would be so much the bane of the church.
Now, (1.) They were willing to cover this fault (Mar 9:34); they held their peace. As they would not ask (Mar 9:32), because they were ashamed to own their ignorance, so here they would not answer because they were ashamed to own their pride. (2.) He was willing to amend this fault in them, and to bring them to a better temper; and therefore sat down, that he might have a solemn and full discourse with them about this matter; he called the twelve to him, and told them, [1.] That ambition and affectation of dignity and dominion, instead of gaining them preferment in his kingdom, would but postpone their preferment; If any man desire and aim to be first, he shall be last; he that exalteth himself, shall be abased, and men's pride shall bring them low. [2.] That there is no preferment to be had under him, but an opportunity for, and an obligation to, so much the more labour and condescension; If any man desire to be first, when he is so, he must be much the more busy and serviceable to every body. He that desires the office of a bishop, desires a good work, for he must, as St. Paul did, labour the more abundantly, and make himself the servant of all. [3.] That those who are most humble and self-denying, do most resemble Christ, and shall be most tenderly owned by him. This he taught them by a sign; He took a child in his arms, that had nothing of pride and ambition in it. "Look you," saith he; "whosoever shall receive one like this child, receives me. Those of a humble, meek, mild disposition are such as I will own and countenance, and encourage every body else to do so too, and will take what is done to them as done to myself; and so will my Father too, for he who thus receiveth me, receiveth him that sent me, and it shall be placed to his account, and repaid with interest."
III.He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe,
1.The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society. Though they were ashamed to own their contests for preferment, they seem to boast of this exercise of their authority, and expected their Master would not only justify them in it, but commend them for it; and hoped he would not blame them for desiring to be great, when they would thus use their power for maintaining the honour of the sacred college. Master, saith John, we saw one casting out devils in thy name, but he followeth not us, Mar 9:38.
(1.)It was strange that the one who was not a professed disciple and follower of Christ, should yet have power to cast out devils, in his name, for that seemed to be peculiar to those whom he called, Mar 6:7. But some think that he was a disciple of John, who made use of the name of the Messiah, not as come, but as near at hand, not knowing that Jesus was he. It should rather seem that he made use of the name of Jesus, believing him to be the Christ, as the other disciples did. And why not he receive that power from Christ, whose Spirit, like the wind, blows where it listeth, without such an outward call as the apostles had? And perhaps there were many more such. Christ's grace is not tied to the visible church.
(2.)It was strange that one who cast out devils in the name of Christ, did not join himself to the apostles, and follow Christ with them, but should continue to act in separation from them. I know of nothing that could hinder him from following them, unless because he was loth to leave all to follow them; and if so, that was an ill principle. The thing did not look well, and therefore the disciples forbade him to make use of Christ's name as they did, unless he would follow him as they did. This was like the motion Joshua made concerning Eldad and Medad, that prophesied in the camp, and went not up with the rest to the door of the tabernacle; "My lord Moses, forbid them (Num 11:28); restrain them, silence them, for it is a schism." Thus apt are we to imagine that those do not follow Christ at all, who do not follow him with us, and that those do nothing well, who do not just as we do. But the Lord knows them that are his, however they are dispersed; and this instance gives us a needful caution, to take heed lest we be carried, by an excess of zeal for the unity of the church, and for that which we are sure is right and good, to oppose that which yet may tend to the enlargement of the church, and the advancement of its true interests another way.
2.The rebuke he gave to them for this (Mar 9:39); Jesus said, "Forbid him not, nor any other that does likewise." This was like the check Moses gave to Joshua; Enviest thou for my sake? Note, That which is good, and doeth good, must not be prohibited, though there be some defect or irregularity in the manner of doing it. Casting out devils, and so destroying Satan's kingdom, doing this in Christ's name, and so owning him to be sent of God, and giving honour to him as the Fountain of grace, preaching down sin, and preaching up Christ, are good things, very good things, which ought not to be forbidden to any, merely because they follow not with us. If Christ be preached, Paul therein doth, and will rejoice, though he be eclipsed by it, Phi 1:18. Two reasons Christ gives why such should not be forbidden.
(1.)Because we cannot suppose that any man who makes use of Christ's name in working miracles, should blaspheme his name, as the scribes and Pharisees did. There were those indeed that did in Christ's name cast out devils, and yet in other respects were workers of iniquity; but they did not speak evil of Christ.
(2.)Because those that differed in communion, while they agreed to fight against Satan under the banner of Christ, ought to look upon one another as on the same side, notwithstanding that difference. He that is not against us is on our part. As to the great controversy between Christ an Beelzebub, he had said, He that is not with me is against me, Mat 12:30. He that will not own Christ, owns Satan. But as to those that own Christ, though not in the same circumstances, that follow him, though not with us, we must reckon that though these differ from us, they are not against us, and therefore are on our part, and we must not be any hindrance to their usefulness.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
His situation was in some ways parallel to that of one who, while not yet embracing the sacraments of Christ, nevertheless esteems the Christian name so far as even to welcome Christians and accommodate oneself to their service for this very reason and no other—that they are Christians. This is the type of person of whom it was said that he would not lose his reward. This does not mean, however, that such individuals ought prematurely to imagine themselves quite safe and secure simply on account of this kindness which they cherish toward Christians, while at the same time remaining uncleansed by Christ’s baptism, and not thereby incorporated into the unity of his body. Such persons are now already being guided by the mercy of God in such a way that they may also come to receive these loftier gifts, and so depart this present world in safety. Such persons assuredly are more profitable servants even before they become a part of the body of Christ, than those who, while already bearing the Christian name and partaking in the sacraments, recommend courses of action which are only fitted to drag others along with them into eternal punishment.
There may be something catholic outside the Church catholic. The name of Christ could exist outside the congregation of Christ, as in the case of the man casting out devils in Christ’s name. There may by contrast exist pretenses within the church catholic, as is unquestionably the case of those “who renounce the world in words and not in deeds,” and yet the pretense is not catholic. So as there may be found in the church catholic something which is not catholic, so there may be found something which is catholic outside the church catholic.
(Vict. Ant. e Cat. in Marc.) For many believers received gifts, and yet were, not with Christ, such was this man who cast out devils; for there were many of them deficient in some way; some were pure in life, but were not so perfect in faith; others again, contrariwise.
(Vict. Ant. e Cat. in Marc.) It was not from jealousy or envy, however, that John wished to forbid him who cast out devils, but because he wished that all, who called on the name of the Lord, should follow Christ, and be one body with His disciples. But the Lord, however unworthy they who perform the miracles may be, incites others by their means to believe on Him, and induces themselves by this unspeakable grace to become better. Wherefore there follows: But Jesus said, Forbid him not.
(Vict. Ant. e Cat. in Marc.) In conformity to this, He shows that he is not to be forbidden, adding immediately after, For there is no man which shall do a miracle in my name, that can lightly speak evil of me. He says lightly, to meet the case of those who fell into heresy, such as were Simon and Menander, and Cerinthusk; not that they did miracles in the name of Christ, but by their deceptions had the appearance of doing them. But these others, though they do not follow us, cannot however set themselves to say any thing against us, because they honour My name by working miracles.
(Vict. Ant. e Cat. in Marc.) Or else, this is said of those who believe on Him, but nevertheless do not follow Him from the looseness of their lives. Again, it is said of devils, who try to separate all from God, and to disperse His congregation. There follows, For whosoever shall give you a cup of cold water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
(Vict. Ant. e Cat. in Marc.) And that no man may allege poverty, He mentions that, of which none can be destitute, that is, a cup of cold water, for which also he will obtain a reward; for it is not the value of the gift, but the dignity of those who receive it, and the feelings of the giver, which makes a work worthy of reward. His words show that His disciples are to be received, not only on account of the reward, which he who receives them obtains, but also, because he thus saves himself from punishment. There follows: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea: as though He would say,1 All who honour you for My sake have their reward, so also those who dishonour you, that is, offend you, shall receive the worst of vengeance. Further, from things which are palpable to us, He describes an intolerable torment, making mention of a millstone, and of being drowned; and He says not, let a millstone be hanged about his neck, but, it is better for him to suffer this, showing by this that some more heavy evil awaits him. But He means by little ones that believe on Me, not only those who follow Him, but those who call upon His name, those also who offer a cup of cold water, though they do not any greater works. Now He will have none of these offended or plucked away; for this is what is meant by forbidding them to call upon His name.
(in Ezech. 1. Hom. 7) We must observe, however, that in our good works we must sometimes avoid the offence of our neighbour, sometimes look down upon it as of no moment. For in as far as we can do it without sin, we ought to avoid the offence of our neighbour; but if a stumblingblock is laid before men in what concerns the truth, it is better to allow the offence to arise, than that the truth should be abandoned.
(de cura past. p. i. c. 2) Mystically by a millstone is expressed the tedious round and toil of a secular life, and by the depths of the sea, the worst damnation is pointed out. He who therefore, after having been brought to a profession of sanctity, destroys others, either by word or example, it had been indeed better for him that his worldly deeds should render him liable to death, under a secular garb, than that his holy office should hold him out as an example for others in his faults, because doubtless if he had fallen alone, his pain in hell would have been of a more endurable kind.
John answered him, saying: Master, we saw someone casting out demons in your name, who does not follow us, and we forbade him. John, loving the Lord with supreme devotion and therefore worthy of being loved in return, thought that he who does not use the office should be excluded from the benefit, but it is taught that no one should be barred from the good which he partially possesses, but rather should be encouraged towards that which he does not yet have. For it follows: But Jesus said: Do not forbid him; for there is no one who does a mighty work in my name who will be able soon after to speak evil of me. For whoever is not against you is for you. Taught by this sentence, the Apostle says: But whether in pretense or in truth, Christ is proclaimed, and in this I rejoice, yes, and will rejoice (Philippians I). But although he rejoices, even in those who proclaim Christ insincerely, and such persons doing signs in the name of Christ for the salvation of others are considered not to be forbidden, yet to such persons by these signs, their conscience is not rendered secure. Rather, on that day when they will say: Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform many mighty works (Matthew VII)? They will receive the answer: I never knew you; depart from me, all you workers of iniquity (Ibid.). Therefore, in heretics and evil Catholics, it is not the common sacraments, in which they are with us and are not against us, but the divisions contrary to the peace of truth by which they are against us and do not follow the Lord with us, that we must detest and forbid.
(ubi sup.) John, loving the Lord with eminent devotion, thought that He who performed an office to which He had no right was to be excluded from the benefit of it. Wherefore it is said, And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
(ubi sup.) By which He shows that no one is to be driven away from that partial goodness which he possesses already, but rather to be stirred up to that which he has not as yet obtained.
(ubi sup.) And fitly the man who is offended is called a little one, for he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling. For this reason we must most of all look to those who are little ones in the faith, lest by our fault they should be offended, and go back from the faith, and fall away from salvation.
Or again, some unbelievers, seeing that the name of Jesus was full of virtue, themselves used it, and performed signs, though they were unworthy of Divine grace; for the Lord wished to extend His name even by the unworthy.
For how can he speak evil of Me, who draws glory from My name, and works miracles by the invocation of this very name. There follows, For he that is not against you is on your part.
Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name's sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.
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Summary
Mark 9:38 records an incident where John, one of Jesus' disciples, reports to Jesus that they encountered an individual successfully casting out demons in Jesus' name, yet this person was not part of their immediate retinue. The disciples, exhibiting a narrow and exclusive mindset, forbade this individual from continuing their work. This verse sets the stage for Jesus' subsequent teaching, which challenges their sectarianism and broadens their understanding of who is truly "for" Him and His kingdom.
Context
Literary Context
This verse immediately follows Jesus' crucial teaching on humility and service, prompted by the disciples' private dispute about who among them was the greatest (Mark 9:33-37). John's interjection demonstrates that despite Jesus' recent lessons on self-sacrificial greatness, the disciples still struggled with a self-centered and exclusive view of ministry and authority. Their concern was not the efficacy or source of the power (which was clearly Jesus' name), but the affiliation of the one exercising it. Jesus' response in Mark 9:39-41 directly addresses their narrow perspective, emphasizing that anyone who is not against Him is for Him, and even small acts of kindness in His name will be rewarded.
Historical & Cultural Context
In the first century, discipleship often involved a close, formal adherence to a specific rabbi or teacher, implying a distinct group identity. The disciples of Jesus would have naturally viewed themselves as the exclusive inheritors of His authority and mission. Furthermore, the casting out of demons was a recognized sign of divine power and the inauguration of God's kingdom, often associated with specific prophets or holy men. The idea that someone outside their immediate, recognized circle could wield such power "in Jesus' name" would have been unsettling and perceived as a challenge to their unique status. This incident also reflects the broader human tendency to form exclusive groups and to be suspicious of those operating outside established norms or affiliations, a dynamic seen throughout religious history.
Key Themes
Mark 9:38 contributes significantly to several key themes within the Gospel of Mark. First, it highlights the theme of Authority in Jesus' Name, demonstrating that genuine spiritual power derives solely from Christ, not from human organizational structures or affiliations. The efficacy of the exorcism underscores the inherent power of Jesus' name, regardless of who invokes it with true faith. Second, it exposes the disciples' struggle with Exclusivity vs. Inclusivity. Their desire to forbid the unnamed exorcist reveals a sectarian spirit, a common human failing that Jesus consistently challenged. This incident serves as a counterpoint to Jesus' kingdom vision, which is far broader than the disciples' limited understanding. Finally, it touches upon the theme of Misunderstanding Discipleship. The disciples, despite being with Jesus, repeatedly demonstrate a failure to grasp the true nature of His kingdom, which prioritizes humble service and expansive grace over status and control, as seen in their earlier dispute over greatness (Mark 9:34).
Exposition and Analysis
Key Word Analysis
This term refers to a "demonic being" or "evil spirit." In the New Testament, these are malevolent spiritual entities under the dominion of Satan, who afflict humans and oppose God's will. The fact that the unnamed individual was successfully casting out these entities "in thy name" (Jesus' name) indicates that genuine spiritual power was at work, underscoring the authority inherent in Jesus' person and mission.
This verb literally means "to eject," "drive out," or "expel." It is a strong, forceful term consistently used in the Gospels to describe Jesus' (and later, His disciples') authoritative expulsion of demons. Its use here confirms the effective and undeniable nature of the exorcism, making the disciples' prohibition of the act even more problematic.
This word means "to be in the same way with" or "to accompany," specifically "as a disciple." John's repeated complaint, "he followeth not us," highlights the disciples' narrow definition of allegiance. They equated following Jesus with following them as Jesus' immediate group, failing to recognize that one could be genuinely aligned with Jesus' mission without being part of their specific, visible fellowship.
Verse Breakdown
"And John answered him, saying, Master,"
This opening sets the scene, indicating John's direct response to Jesus, likely prompted by the preceding conversation about humility and service. His use of "Master" (διδάσκαλος, didáskalos') acknowledges Jesus' authority, yet his subsequent actions reveal a misunderstanding of that authority's scope.
"we saw one casting out devils in thy name,"
John reports a factual observation: they witnessed someone successfully performing an exorcism. The crucial phrase "in thy name" signifies that the power and authority for this act derived from Jesus himself, not from the individual's own strength or a false source. This detail is key, as it validates the work being done.
"and he followeth not us:"
This is the first of two identical reasons John gives for their intervention. It reveals the disciples' immediate concern: the individual's lack of formal affiliation with their specific group. Their focus was on human organizational boundaries rather than the divine source of the power or the beneficial outcome of the work.
"and we forbad him, because he followeth not us."
The repetition of the reason ("because he followeth not us") underscores the disciples' singular, narrow justification for their action. They actively "forbad" (κωλύω, kōlýō', to prevent or hinder) this person, demonstrating a possessive and exclusive attitude toward ministry, believing that only those formally associated with them had the right to act in Jesus' name.
Literary Devices
The passage employs Repetition ("he followeth not us") to emphasize the disciples' primary concern and the narrowness of their perspective. This repetition highlights their sectarian mindset, revealing a preoccupation with group affiliation over the actual work of God. There is also a subtle Irony at play: the disciples, who have just been taught about humility and serving the least, are now attempting to hinder someone who is effectively serving others by casting out demons, simply because that person does not fit into their preconceived notion of who should be doing God's work. This creates a Contrast between the disciples' limited, human-centric view of ministry and Jesus' expansive, kingdom-focused perspective, which is revealed in the subsequent verses.
Theological and Thematic Connections
Mark 9:38 serves as a potent reminder that God's work and kingdom are not confined to human-made structures, denominations, or exclusive groups. The efficacy of the exorcism, performed "in Jesus' name," validates the divine authority behind the act, regardless of the performer's formal affiliation with the disciples. This challenges the human tendency toward spiritual elitism and sectarianism, emphasizing that true authority flows from Christ alone and can be exercised by anyone genuinely operating under His commission and power. The passage teaches that the criterion for discerning true ministry is not adherence to a specific human organization, but faithfulness to Christ and the fruit of His Spirit.
Reflection and Application
Mark 9:38 offers a profound challenge to believers today, urging us to examine our own hearts for any traces of spiritual elitism, denominational pride, or a narrow, possessive view of God's work. In a fragmented Christian landscape, it is easy to fall into the trap of critiquing or even hindering ministries that operate outside our specific church, tradition, or preferred methods, simply because "they follow not us." This verse calls us to a radical inclusivity, recognizing that if Christ's name is honored, His power is evident, and His kingdom is advanced, then the work is legitimate and should be affirmed, not forbidden. It compels us to celebrate the diverse ways God is at work in the world, fostering unity around the person and mission of Jesus, rather than dividing over secondary affiliations or methodologies. Our primary allegiance must be to Christ and His global mission, not to our particular spiritual "club."
Questions for Reflection
FAQ
Why did John and the other disciples forbid someone who was clearly doing good in Jesus' name?
John and the other disciples forbade the man primarily because "he followeth not us" (Mark 9:38). This reveals a common human tendency toward exclusivity and a desire to control who can perform ministry. They likely believed that only those formally associated with their immediate group, the twelve disciples, had the legitimate authority to act in Jesus' name. Their perspective was narrow, focusing on human affiliation rather than the divine source of power or the beneficial outcome of the work. Jesus' subsequent teaching (Mark 9:39-40) directly corrects this, emphasizing that anyone who is not against Him is for Him.
Christ-Centered Fulfillment
The incident in Mark 9:38, and especially Jesus' response to it, powerfully foreshadows the expansive nature of Christ's kingdom and the universal reach of His authority. The disciples' narrow view, seeking to confine divine power to their immediate circle, contrasts sharply with Jesus' ultimate mission to redeem all nations (Matthew 28:18-20). Jesus, as the sovereign Lord, possesses "all authority in heaven and on earth" (Matthew 28:18), and His power is not limited by human organizational structures or affiliations. The Holy Spirit, promised by Christ, would later empower all believers, not just a select few, to continue His work in His name (Acts 1:8). This passage ultimately points to Christ as the sole source of spiritual power and the head of a body (Colossians 1:18) far larger and more diverse than any single human group, demonstrating that genuine service to Him, regardless of the specific vessel, contributes to the advancement of His glorious and inclusive kingdom.