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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.
We must take care that this saying of the Lord appear not to be contrary to that, where He says, He who is not with me is against me. (Luke 11:23) Or will any one say that the difference lies in that here He says to His disciples, For he that is not against you is on your part, but in the other He speaks of Himself, He who is not with me is against me? As if indeed it were possiblel that he who is joined to Christ's disciples, who are as His members, should not be with Him. How if it were so, could it be true that he that receiveth you receiveth me? (Matt. 10:40) Or how is he not against Him, who is against His disciples? Where then will be that saying, He who despiseth you, despiseth me? But surely what is implied is, that a man is not with Him in as far as he is against Him, and is not against Him in as far as he is with Him. For instance, he who worked miracles in the name of Christ, and yet did not join himself to the body of His disciples, in as far as he worked the miracles in His name, was with them, and was not against them: again, in that he did not join their society, he was not with them, and was against them. But because they forbade his doing that in which he was with them, the Lord said unto them, Forbid him not; for they ought to have forbidden his being without their society, and thus to have persuaded him of the unity of the Church, but they should not have forbidden that in which he was with them, that is, his commendation of the name of their Lord and Master by the expulsion of devils. Thus the Church Catholic does not disapprove in heretics the sacraments, which are common, but she blames their division, or some opinion of theirs adverse to peace and to truth; for in this they are against us.
This is the principle on which the whole church acts, not condemning common sacraments among heretics; for in these they are with us, and they are not against us. But she condemns and forbids division and separation, or any sentiment adverse to peace and truth. For in this respect they are against us, precisely because they are not with us, in the sense that and due to the fact that in not gathering with us, they are consequently scattering.
Both declarations are true: that “he who is not with me is against me, and he that gathers not with me scatters abroad”; and also the injunction, “Forbid him not; for he that is not against you is for you.”13 This means that one fittingly shares in the worshiping community insofar as one stands with the whole church, and not against it. Yet those same individuals must be reproached for separating themselves from the church, wherever their gathering inadvertently becomes a scattering. If then one seeks reconciliation with the church, one does not need to receive what one already possesses, but merely needs to be set aright on those points at which one had gone astray.
(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.
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Summary
In Mark 9:40, Jesus declares a profound principle of spiritual alignment, stating, "For he that is not against us is on our part." This concise aphorism, delivered in response to John's sectarian complaint about an unauthorized exorcist, broadens the disciples' narrow view of divine activity, emphasizing that God's kingdom work is not confined to a single group or formal affiliation but extends to all who genuinely operate in Christ's name and do not oppose His purposes. It serves as a timeless call for inclusivity, unity, and a focus on mission over exclusive group identity within the body of believers.
Context
Literary Context
This verse immediately follows an incident where the apostle John reports to Jesus that he and the other disciples had "forbidden" a man who was casting out demons in Jesus' name because "he followed not us" (Mark 9:38). The disciples, still grappling with the nature of Jesus' kingdom and their own roles within it, displayed a possessive and exclusive attitude towards spiritual authority. Jesus' response in Mark 9:39-40 directly corrects this narrow perspective, asserting that anyone performing good works in His name should not be hindered. The broader context of Mark 9 includes teachings on true greatness (serving others), warnings against causing others to stumble, and the radical demands of discipleship, all of which underscore the expansive and counter-cultural nature of Jesus' kingdom.
Historical & Cultural Context
The first-century Jewish world was characterized by significant sectarianism, with various groups (Pharisees, Sadducees, Essenes, Zealots, etc.) often holding exclusive claims to truth and proper religious practice. The disciples, being products of this environment, naturally adopted a similar "us vs. them" mentality, believing that only those formally aligned with their immediate circle had legitimate authority. Jesus' statement directly challenges this ingrained cultural tendency, presenting a radical inclusivity that transcends human-made boundaries. His teaching here anticipates the future expansion of the church beyond Jewish confines, emphasizing that God's work is not limited by human organizational structures or traditional loyalties.
Key Themes
Mark 9:40 contributes significantly to several key themes in the Gospel of Mark and broader biblical theology. Firstly, it highlights the Nature of the Kingdom of God, portraying it as far broader and more inclusive than human institutions or exclusive groups. Secondly, it underscores the theme of True Discipleship, which is characterized by humility, service, and an open recognition of God's work through diverse means, rather than by a possessive claim to authority. Thirdly, it serves as a powerful warning against Sectarianism and Spiritual Elitism, encouraging believers to prioritize unity and the advancement of Christ's mission over internal divisions or exclusive loyalties. This principle is echoed in the parallel account in Luke 9:49-50, reinforcing its importance in Jesus' teaching. The verse also subtly touches on the theme of Spiritual Authority, demonstrating that such authority is derived from Christ's name and purpose, not from human appointment or organizational affiliation.
Exposition and Analysis
Key Word Analysis
This particle introduces a reason or explanation for the preceding statement. In Mark 9:39, Jesus instructs, "Do not forbid him," and Mark 9:40 provides the logical justification for that command. It signals that Jesus is offering a foundational principle.
Used here with the genitive case, katá signifies opposition or hostility. "Not against us" implies an absence of antagonism towards Jesus and His mission. It denotes a lack of active resistance or an adversarial stance, which is the baseline for being considered an ally.
This preposition, when used with the genitive case as it is here, means "on behalf of," "for the sake of," or "in favor of." The phrase "on our part" thus conveys active support, alignment, or working towards the same cause. It's the positive counterpart to "not against us."
Verse Breakdown
"For he that is not against us"
This clause sets the condition for alignment. Jesus establishes a simple dichotomy: one is either against Him and His disciples, or not. The focus is on the absence of opposition. It implies that anyone who is not actively hindering or opposing the work of God, even if they are not formally part of the immediate circle, is to be considered. This challenges the disciples' assumption that "not with us" automatically means "against us."
"is on our part."
This clause states the consequence of the condition. If someone is not actively opposing, they are, by default, working in alignment with or for the benefit of Jesus' mission. This is a pragmatic declaration of alliance, recognizing that shared purpose, even without shared affiliation, constitutes partnership in the Kingdom. It shifts the emphasis from internal group membership to external impact and shared objective.
Literary Devices
Mark 9:40 employs several literary devices to convey its powerful message. The most prominent is Antithesis, presenting a direct contrast between "not against us" and "on our part." This stark opposition highlights the binary choice Jesus offers, simplifying complex group dynamics into a clear principle of alignment. The verse also functions as an Aphorism or Proverbial Statement, a concise, memorable, and universally applicable truth. Its succinctness makes it easy to recall and apply, serving as a guiding principle for discerning allies in the Kingdom. Furthermore, the statement carries significant Implication, subtly critiquing the disciples' sectarianism and self-importance by expanding the boundaries of who can be considered a legitimate worker for God. The very structure of the statement, "he who is not X is Y," is a form of Chiasmus in its conceptual balance, reinforcing the idea that neutrality towards Christ's work is, in effect, a form of support.
Theological and Thematic Connections
Mark 9:40 offers a profound theological insight into the nature of God's kingdom and the unity of His people. It asserts that the divine work is not limited to specific human organizations or exclusive groups, but is far broader, encompassing all who genuinely operate under Christ's authority and for His purposes. This challenges any form of spiritual elitism or sectarianism, urging believers to recognize and affirm God's activity wherever it occurs, provided it is not in opposition to Christ. The verse underscores that ultimate allegiance is to Christ and His overarching mission, not to human traditions or denominations. It calls for humility and a generous spirit in acknowledging fellow laborers, fostering an environment of collaboration rather than competition or exclusion among those who name the name of Christ.
Reflection and Application
Mark 9:40 remains profoundly relevant for believers today, challenging us to cultivate a spirit of broad-mindedness and cooperation within the diverse landscape of Christian faith. It calls us to look beyond denominational labels, theological nuances, or preferred ministry styles, and instead, to discern and affirm the genuine work of God wherever it manifests. This means actively seeking opportunities for collaboration with other ministries, churches, and individuals who are faithfully proclaiming the Gospel and serving humanity in Christ's name, even if their methods or affiliations differ from our own. It encourages us to resist the temptation to criticize or dismiss those who are "not against us," but rather to celebrate their contributions to the Kingdom. Ultimately, this verse prioritizes the advancement of Christ's mission and the unity of His body over exclusive group identities, fostering a generous and charitable spirit among all who genuinely serve the Lord.
Questions for Reflection
FAQ
Does this verse imply that all religious paths are equally valid, or that doctrinal differences don't matter?
No, Mark 9:40 does not suggest that all religious paths are equally valid or that doctrinal differences are inconsequential. Jesus' statement is specifically about those who are "not against us" (i.e., not against Him and His mission) and are operating "in my name" (Mark 9:39). This context is crucial: the man was casting out demons in Jesus' name. This implies a fundamental alignment with Christ and His authority. The verse encourages a generous spirit towards those who genuinely serve Christ, even if they are not formally affiliated with our specific group. It does not negate the importance of sound doctrine or the unique truth claims of Christianity. Rather, it cautions against an exclusive spirit among those who do believe in and follow Christ.
How does this verse apply to situations where there are significant theological disagreements between Christian groups?
While Mark 9:40 promotes inclusivity and unity, it primarily applies to those who are genuinely working for Christ's kingdom and not actively opposing His core truths. In cases of significant theological disagreement, especially concerning foundational doctrines (like the deity of Christ, the Trinity, or salvation by grace through faith), discernment is necessary. This verse calls us to recognize allies in the broader Christian family, focusing on common ground in Christ and His mission. It encourages cooperation on shared goals (e.g., evangelism, social justice) where possible, even if full doctrinal agreement isn't present. However, it does not mandate compromise on essential truths or fellowship with groups that deny core Christian tenets. The principle is about recognizing genuine, Christ-centered work, not about erasing all distinctions or validating all beliefs.
Christ-Centered Fulfillment
Mark 9:40, while a pragmatic statement about spiritual alliances, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. His very mission was to establish a kingdom that transcends human boundaries and invites all who believe into a relationship with God. Jesus is the unifying head of the church, and all genuine spiritual authority flows from Him. The man casting out demons in Jesus' name was effective precisely because of Christ's power, not because of his association with the disciples. This highlights that the Kingdom is Christ's, not ours, and its expansion is dependent on His authority, not human organizational structures. As the Lamb of God who takes away the sin of the world, Jesus broke down the dividing wall of hostility (Ephesians 2:14) and established a new covenant open to all who would believe, regardless of their prior affiliation. His prayer in John 17:20-23 for the unity of His followers underscores this expansive vision, where all who are "in Him" are "on His part," working together, empowered by the one Spirit, for the glory of the one Lord (Ephesians 4:4-6). Thus, Mark 9:40 is a call to align with Christ's own inclusive heart for His Kingdom, recognizing His sovereignty over all who genuinely confess His name.