TRV
See on the biblical-era map
Study This Verse
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
6 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.
Some who are intent on severe disciplinary principles which admonish us to rebuke the restless, not to give what is holy to dogs, to consider a despiser of the church as a heathen, to cut off from the unified structure of the body the member which causes scandal, so disturb the peace of the church that they try to separate the wheat from the chaff before the proper time. Blinded by this error, they are themselves separated instead from the unity of Christ.
We ought not be disturbed because some who do not belong or do not yet belong to this temple, that is, among whom God does not or does not yet dwell, perform some works of power, as happened to the one who cast out devils in the name of Christ. Although he was not a follower of Christ, Christ ordered that he be allowed to continue because it gave a valuable testimony of his name to many.… The centurion Cornelius also saw the angel that was sent to him to say that his prayers had been heard and his alms accepted, even before he was incorporated into this temple by regeneration.
(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.
(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.
Continue studying Mark 9:39 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In Jesus directly challenges the exclusive mindset of His disciples, who had forbidden an individual from casting out demons because he was not part of their immediate group. Jesus declares that anyone performing a miracle in His name cannot easily speak evil of Him, thereby affirming that genuine allegiance and effective ministry, even from those outside their inner circle, should be recognized and not hindered. This statement underscores a profound principle of divine inclusivity, prioritizing the fruit of God's work over strict organizational affiliation.
Context
Literary Context
This verse is a direct response from Jesus to John's report in Mark 9:38. John, displaying a possessive and exclusive attitude, informs Jesus that they "forbade him, because he followeth not us." This incident immediately follows a significant moment where the disciples themselves had failed to cast out a demon from a boy (Mark 9:14-29), highlighting their own limitations and perhaps contributing to their desire to control who could exercise spiritual power. Jesus' teaching here, followed by the profound statement in Mark 9:40, serves as a crucial lesson on the nature of God's kingdom and the broad scope of His work, challenging the disciples' narrow understanding of spiritual authority and fellowship.
Historical & Cultural Context
In ancient Jewish society, discipleship often involved a close, formal relationship with a master, where followers would adhere strictly to the master's teachings and practices. The disciples' reaction to the unauthorized exorcist reflects this cultural expectation of exclusive loyalty and affiliation. They likely believed that only those formally commissioned and trained by Jesus Himself, and who were part of their recognized group, had the legitimate right to perform miracles in His name. Furthermore, the practice of exorcism was known in the ancient world, but the power attributed to a specific name (like Jesus') was understood to be a source of genuine authority. Jesus' response challenges these conventional notions of group identity and authority, pointing to a more expansive understanding of God's work that transcends human-made boundaries.
Key Themes
Mark 9:39 contributes significantly to several key themes within the Gospel of Mark. One prominent theme is the nature of discipleship, which Jesus consistently redefines, moving it beyond mere outward affiliation to genuine inward transformation and service. Here, He corrects the disciples' misunderstanding of authority and inclusivity, teaching them that true allegiance to Him is demonstrated by actions that advance His kingdom, rather than by adherence to a specific group's rules. Another theme is the power of Jesus' name, which is presented as inherently efficacious, capable of performing miracles regardless of the formal status of the one invoking it. This underscores the sovereignty of God's work, indicating that His Spirit is not confined to human structures or preferences. This passage also subtly introduces the theme of humility and the dangers of spiritual pride, urging the disciples to focus on the kingdom's advancement rather than their own perceived status or control.
Exposition and Analysis
Key Word Analysis
Meaning "force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself)." In this context, dýnamis refers to an act of supernatural power, specifically the casting out of demons as mentioned in the preceding verse. It signifies a genuine manifestation of divine power, not mere human ability or trickery. The performance of such an act "in my name" indicates that the power is derived from Jesus, making the miracle a testament to His authority.
Meaning "a 'name' (literally or figuratively) (authority, character)." To act "in my name" means to act by Jesus' authority, representing Him, and invoking His power and character. It's more than just uttering a word; it implies a connection to His person and mission, suggesting a degree of allegiance and recognition of His divine power.
Meaning "to revile." This term implies slandering, cursing, or speaking maliciously against someone. Jesus' point is that someone who has genuinely experienced and wielded the power of His name to perform a miracle would find it incredibly difficult, if not impossible, to then casually or "lightly" (G5035, tachý) revile or betray the very source of that power. Their actions contradict such an attitude.
Verse Breakdown
"But Jesus said, 'Forbid him not:'
Jesus directly counters the disciples' exclusive command. The Greek mē kōlyete is a strong imperative, meaning "do not hinder" or "stop preventing him." This immediate and firm directive highlights Jesus' disapproval of their narrow-mindedness and their attempt to restrict God's work to their own defined group. It underscores His desire for a broader, more inclusive approach to ministry.
"for there is no man which shall do a miracle in my name,"
Jesus provides the rationale for His command. The performance of a dýnamis (miracle) through the invocation of Jesus' ónoma (name) is presented as undeniable evidence of a genuine connection to Him. Such an act is not trivial; it signifies a real, albeit perhaps imperfect, alignment with Jesus' power and authority. The phrase "no man" emphasizes the universality of this principle: anyone, regardless of their formal affiliation, who genuinely operates in His name, is demonstrating a connection to Him.
"that can lightly speak evil of me."
This clause explains why the exorcist should not be forbidden. The term "lightly" (Greek, tachý) suggests "easily," "casually," or "soon." Jesus asserts that it is inherently contradictory for someone who has wielded His divine power to then casually or quickly turn around and revile Him. The very act of performing a miracle in His name implies a level of faith, respect, and allegiance that precludes easy slander. It suggests that their actions demonstrate a core alignment, even if their formal association is lacking.
Literary Devices
Mark 9:39 employs several significant literary devices. Contrast is central, highlighting the stark difference between the disciples' exclusive, human-centric view of ministry and Jesus' inclusive, kingdom-centric perspective. The disciples' desire to "forbid him" stands in direct opposition to Jesus' command "Forbid him not." There is also an element of Irony in the disciples' actions: they had just failed to cast out a demon, yet they sought to prevent someone else from succeeding in Jesus' name. Jesus' statement functions as a Proverbial Saying, offering a concise, memorable truth about the nature of allegiance and the broad scope of God's work. The phrase "in my name" acts as a powerful Symbol, representing not just a verbal invocation but the very authority, power, and character of Jesus Himself, making the act of performing a miracle a direct manifestation of His presence and power.
Theological and Thematic Connections
This passage profoundly shapes our understanding of God's kingdom, emphasizing that divine power and blessing are not confined to human-made structures or exclusive groups. Jesus' response challenges the human tendency towards sectarianism and control, reminding us that God's Spirit often works in diverse ways and through unexpected channels. The true measure of allegiance is not formal affiliation but genuine fruit and the advancement of God's purposes. This principle encourages a spirit of humility and collaboration within the broader body of Christ, recognizing and affirming all who genuinely work in His name, regardless of their denominational label or specific methodology. It highlights that the power of Christ's name is paramount, transcending human boundaries and preferences.
Reflection and Application
Mark 9:39 serves as a timeless corrective to our natural human tendency towards exclusivity and judgment, particularly within religious contexts. It challenges us to look beyond superficial differences in affiliation, methodology, or even theological nuance, and instead to discern the genuine work of God's Spirit. When we see good fruit—lives transformed, demons cast out, the gospel advanced—done in the name of Jesus, we are called to celebrate and affirm it, rather than to "forbid" it simply because it doesn't fit neatly into our preferred box. This verse encourages a spirit of humility, reminding us that God is bigger than our denominations, our traditions, or our understanding. It calls us to unity in purpose, focusing on the shared mission of Christ's kingdom, and to resist the temptation to create unnecessary divisions within the body of Christ. Our allegiance should be to Christ alone, and our joy should be in His work, wherever and however it manifests.
Questions for Reflection
FAQ
Does this verse mean that anyone who claims to do something in Jesus' name is legitimate?
Not necessarily. Jesus' statement in Mark 9:39 focuses on the demonstration of miraculous power in His name as evidence of genuine allegiance. The person in question was successfully casting out demons, which is a powerful and undeniable work of God. Jesus' point is that someone who has truly experienced and wielded His power in such a significant way would not then "lightly speak evil" of Him. This implies a real connection and submission to His authority. The New Testament also warns against false prophets and those who claim to act in Jesus' name but do not produce good fruit or align with His teachings (e.g., Matthew 7:21-23). So, while Jesus encourages broadmindedness, discernment is still crucial, looking for genuine fruit and consistent alignment with Christ's character and mission.
Christ-Centered Fulfillment
Mark 9:39 beautifully illustrates the expansive nature of Christ's kingdom and His ultimate authority, which transcends human limitations and sectarian boundaries. Jesus, as the sovereign Lord, is the source of all true spiritual power, and His name carries inherent efficacy. This passage foreshadows the outpouring of the Holy Spirit in Acts 2, where God's power is distributed broadly, enabling believers from diverse backgrounds to perform signs and wonders in the name of Jesus. It speaks to the universal call to ministry, not restricted to an elite few, but available to all who genuinely believe and act in His authority. The ultimate fulfillment lies in Christ's work to unite all things in Himself (Ephesians 1:10), breaking down dividing walls (Ephesians 2:14) and creating one body, the Church, where every member, regardless of their specific affiliation, is empowered by the same Spirit to advance His kingdom (1 Corinthians 12:12-13). Jesus' teaching here is a testament to His inclusive heart and His desire for His redemptive work to spread far and wide, through anyone who genuinely invokes His powerful name.