Exegetical and Hermeneutical Commentary of Luke 9:49
And John answered and said, Master, we saw one casting out devils in thy name; and we forbade him, because he followeth not with us.
49, 50. The Tolerance of Jesus. 49
casting out devils in thy name ] It was common among the Jews to attempt exorcism by many different methods; see on Luk 4:35; Luk 4:41;Luk 8:32. This unknown person like the sons of Sceva in Act 19:13-14, but evidently in a more faithful spirit had found that the name of Jesus was more powerful. Specimens of Jewish exorcisms are given inthe Jewish Book of Jubilees, and in Shabbath, 67; Pesachim, f. 112 a, b; see too Tob 6:16-17 ; Jos. B. J. vii. 6, 3.
we forbad him ] Compare the jealous zeal of Joshua against Eldad and Medad, and the truly noble answer of Moses, Num 11:27-29.
because he followeth not with us ] This touch of intolerant zeal is quite in accordance with the natural disposition which shews itself in the incident of Luk 9:54, and with the story that St John rushed out of a bath in which he saw the heretic Cerinthus. It was this burning temperament that made him a “Son of Thunder.”
Fuente: The Cambridge Bible for Schools and Colleges
Luk 9:49-50
Forbid him not
Casting out devils
This, one of the shortest of the recorded conversations of Jesus, contains but a single remark made in response to a single statement of the disciples.
I. JESUS WAS HERE DEALING WITH THAT HARDEST CONDITION IN WHICH WRONG AND RIGHT ARE MIXED TOGETHER. There was good in the jealousy of the disciples for Jesus, even though it misled them. There was evil in the narrowness into which it led them. There were four people involved:
1. The man out of whom the devil was being cast. To him the interference of the disciples must have seemed a cruel thing.
2. The man who was casting out the evil spirit. We can understand his bewilderment. Shall I refrain from doing this thing which it is so evident that I have power to do?
3. The disciples. No doubt they were men who rejoiced to see any good work done in the world, and yet they bade this man to cease the work he was doing.
4. Behind all, Jesus Himself, looking upon the whole transaction, and declaring at once, without any hesitation, forbid him not.
II. IS THIS A STORY OF THE CENTURIES AGO, OR IS IT NOT THE STORY OF WHAT IS ALWAYS TAKING PLACE? Wherever Christian men, in very virtue of their loyalty to Christ, incline to limit the operations of His power in the world, there are these four.
III. EVERYTHING THAT IS GOING ON IN THE WORLD MUST BE PLACED EITHER UPON ONE SIDE OR THE OTHER SIDE. Everything that is making the world better is on the side of Christ. Everything that is degrading humanity is against Christ. How clear this principle is! How Jesus is always pointing us to the great test of results.
IV. THIS TEST APPLIED–
1. To our personal lives.
2. To our fellowship with Churches around us. There is only one way in which we shall enter into such sympathy with Jesus that we can have His large spirit, and that is by catching that which was in His mind, His soul, the intense value He set upon the end. He rejoices so in the driving out of the devil that any one who would drive out the devil should have His commendation and His praise, His permission to do it, and His thanksgiving that it had been done. (Phillips Brooks, D. D.)
Need for toleration
Seeing a tree grow somewhat irregular in a very neat orchard, says Mr. Flavel, I told the owner it was a pity that that tree should stand there, and that if it were mine I would root it up, and thereby reduce the orchard to an exact uniformity. He replied, that he rather regarded the fruit than the form, and that this slight inconvenience was abundantly preponderated by a more considerable advantage. This tree, which you would root up, hath yielded me more fruit than many of those trees which have nothing else to recommend them but their regular situation. I could not, adds Mr. Flavel, but yield to the reason of this answer, and could wish it had been spoken so loud that all our conformity men had heard it, who would not stick to root up many hundreds of the best learners in the Lords orchard because they stand not in exact order with other more conformable but less beneficial trees, who destroy the fruit to preserve the form. Such, alas, is the prejudice of our minds, that we are too prone to condemn those who do not view things exactly as we do. We lay down plans and rules for ourselves, and then blame others if they do not follow them. Too often also are we mistaken in our opinions of others, and imagine that they are only cumberers of the ground, when probably they bring forth the fruits of righteousness in greater abundance than ourselves. (W. Buck.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 49. We forbade him] See this subject considered on Mr 9:38, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark saith further, that Christ added, for there is no man, which shall do a miracle in my name, that can lightly speak evil of me: See Poole on “Mar 9:38“, See Poole on “Mar 9:39“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
49, 50. John answered, &c.Thelink of connection here with the foregoing context lies in the words”in My name” (Lu 9:48).”Oh, as to that,” said John, young, warm, but notsufficiently apprehending Christ’s teaching in these things, “wesaw one casting out devils in Thy name, and we forbade him: Were wewrong?” “Ye were wrong.” “But we did because hefolloweth not us,'” “No matter. For (1) There is no manwhich shall do a miracle in My name that can lightly [soon] speakevil of Me’ [Mr 9:39]. And (2)If such a person cannot be supposed to be ‘against us,’ youare to consider him ‘for us.'” Two principles of immenseimportance. Christ does not say this man should not havefollowed “with them,” but simply teaches how he was to beregarded though he did notas a reverer of His name and apromoter of His cause. Surely this condemns not only those horribleattempts by force to shut up all within one visible pale ofdiscipleship, which have deluged Christendom with blood in Christ’sname, but the same spirit in its milder form of proud ecclesiasticscowl upon all who “after the form which they call a sect(as the word signifies, Ac 24:14),do so worship the God of their fathers.” Visible unity inChrist’s Church is devoutly to be sought, but this is not the way toit. See the noble spirit of Moses (Nu11:24-29).
Lu9:51-56. THE PERIODOF HIS ASSUMPTIONAPPROACHING CHRISTTAKES HISLAST LEAVEOF GALILEETHESAMARITANS REFUSETO RECEIVE HIM.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And John answered and said, Master,…. The Syriac and Persic versions read, “our Master”:
we saw one casting out devils in thy name, and we forbad him;
[See comments on Mr 9:38]
Because he followeth not with us; the Syriac, Persic, and Ethiopic versions read, “because he followeth not thee with us”; did not join in company with them, and follow Christ along with them, and as they did.
Fuente: John Gill’s Exposition of the Entire Bible
And John answered ( ). As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Lu 9:46-48).
Master (). Only in Luke in the N.T. as already four times (Luke 5:5; Luke 8:24; Luke 8:45; Luke 9:33).
We forbade him ( ). Conative imperfect as in Mr 9:38, We tried to hinder him.
Because he followeth not with us ( ). Present tense preserved for vividness where Mark has imperfect
kolouthei . Note also here “with us” (‘ ) where Mark has associative instrumental . It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master’s work in the Master’s name and with the Master’s power, but did not run with the group of the Twelve.
Fuente: Robertson’s Word Pictures in the New Testament
REBUKE OF RELIGIOUS PREJUDICE V. 49, 60
1) “And John answered and said, Master,” (apokritheis de ho loannes eipen epistata) “Then replying, John said, Master,” responding to the phrase of Jesus used above, “in my name,” Mar 9:38.
2) “We saw one casting out devils in thy name;” (eidomen tina en to onomati sou ekballonta daimonia) “We saw someone expelling demons in your name,” Mar 9:38. Perhaps this one they saw had succeeded where they had failed, and they were resentful, jealous.
3) “And we forbad him,” (kai ekoluomen auton) “And we prevented him,” confronted and obstructed him. He was shocked at seeing someone, not of their company of disciples, doing work that they themselves could not always do, Luk 9:40.
4) “Because he followeth not with us.” (hoti ouk akolouthei meth hemon) “Because he does not follow with (walk or march) with us,” in our company or band, Mar 9:38; Num 11:26-29; 1Co 3:5. John, this noble soul, became intolerant for the moment.
Fuente: Garner-Howes Baptist Commentary
Appleburys Comments
The Unknown Miracle Worker
Scripture
Luk. 9:49-50 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. 50 But Jesus said unto him, Forbid him not: for he that is not against you is for you.
Comments
one casting out demons in thy name.They had just gone through the experience that taught them that no man could cast out demons except in relation to Jesus. This one whom they had forbidden was casting out a demon in His name. It, therefore, was not pretense as in the case of certain Jewish exorcists (Act. 19:13).
we forbade him, because he followeth not with us.Their pride was offended. It was not a question of relieving the demon-possessed person; it was simply that he did not follow with these disciples.
Jesus said unto him, forbid him not.Since he was doing the work in the name of Christ, he was not to be forbidden. This is the real basis for unity of action, each one acting in the name of Christ, And to act in the name of Christ is to act by His authority. He that is not against you is for you. Even the one who does such a lowly task as giving a cup of cold water because he belongs to Christ shall not lose his reward (Mar. 9:41).
Fuente: College Press Bible Study Textbook Series
(49) And John answered and said.See Notes on Mar. 9:38-41, the narrative being common to these two Gospels only.
Master.The same word as in Luk. 5:5; Luk. 8:24.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And John answered and said, “Master, we saw one casting out demons in your name, and we forbade him, because he does not follow with us.” ’
As mentioned the disciples had seen a man casting out evil spirits in the name of Jesus even though he was not one who outwardly followed Jesus. And so they took it on themselves to forbid him, without consulting Jesus. No doubt they had thought, ‘How dare he use the name of Jesus like this. We are the only ones who are allowed to use the name of Jesus!’
Fuente: Commentary Series on the Bible by Peter Pett
An interruption by John:
v. 49. And John answered and said, Master, we saw one casting out devils in Thy name; and we forbade him because he followeth not with us.
v. 50. And Jesus said unto him, Forbid him not; for he that is not against us is for us. The claim has been made that this is an unnatural transition, and that this incident is in the false place. But it fits very nicely. The present subject was by no means a pleasant one, and John thought by introducing this story he would change the subject and also earn some commendation. John tells the Lord that either on their missionary journey or more recently, some of them, probably he and James, had seen a man casting out devils in the name of Jesus. They had promptly resented and forbidden this as an interference with their rights and as an insult to their Master. But Jesus instructs them differently. It was far better for the exorcists to be using His name than to be relying upon incantations of devils. The chances were that this man Believed in Jesus as the Messiah, but he had not yet gained the understanding that he ought to join the disciples of Jesus and follow after Him, thus confessing his faith before men. Just the same, he did not hinder, but furthered, so far as he was concerned, the work of Jesus. This judgment of Christ contains an instruction for all of us to have patience with our weak brethren and sisters. They have faith in their hearts and confess the name of Jesus, but are not yet so far advanced as to be on a level with established Christians. But the Lord will give them further enlightenment, and it is not for us to set limits too arbitrarily.
Fuente: The Popular Commentary on the Bible by Kretzmann
(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.
There is somewhat very singular in what is here said. Who this man was is not at all noticed, or even hinted at, by any of the Evangelists. Mark takes notice of him indeed; but leaves us wholly in the dark concerning him. See Mar 9:38 . Some have supposed that he was one of John’s disciples; and, therefore, in the expectation of Christ, from a lively apprehension of Christ’s mission, went about preaching in his name, although he had not as yet come to Christ. But be this as it may, I beg the Reader not to overlook the Lord’s gracious answer to John. Oh! who shall say how many there are of Christ’s little ones hid away and unknown by the world, but yet well known and well regarded by Jesus Christ!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 49. See Mar 9:38 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
49, 50. ] On the connexion of this answer with the preceding, see on Mark. It is even more strikingly brought out here. Our Lord had declared the absolute equality of all sent in His name and that if there were any difference, it was to be made by a deeper self-renouncing . Then arises the thought in the mind of the ardent son of Zebedee, of the exclusive and peculiar dignity of those who were thus sent, the : and he relates what they had done, as a proof of his fully appreciating this exclusive dignity. The link to what has preceded, is in the words . see the rest in Mark.
51 CHAP. Luk 19:28 . ] INCIDENTS DURING THE LORD’S LAST JOURNEY TO JERUSALEM. We now enter upon a long and most important portion of our Gospel, peculiar in this form , and most of it entirely peculiar, to Luke. At ch. Luk 18:15 he again joins the narrative of Matt. and Mark within a few verses of where he parted from them.
Respecting this portion, I will observe, without entangling myself in the harmonistic maze into which most of the interpreters have ventured, (1) that the whole of it is to be understood here as belonging to our Lord’s last journey from Galilee to Jerusalem: see below on Luk 9:51 . (2) that evidently that journey was not a direct one (see ch. Luk 10:1 ; Luk 13:22 ; Luk 13:31 ; Luk 17:11 ; Luk 18:31 , and notes), either in time or in the road chosen . (3) that in each of the two other Gospels there is a journey placed at this very time, described Mat 19:1 , , and Mar 10:1 , . , which, in their narrative also, is the last journey from Galilee to Jerusalem . (4) that in Joh 10:22 , we find our Lord at Jerusalem, at the feast of dedication, in the winter (about the end of December), without however any hint as to how or whence He came there. (5) that the whole time between that feast and His Passion is spent thus: After the attempt to stone Him, Joh 10:31 , He retired to Bethany beyond Jordan; was summoned thence by the message from Martha and Mary to Bethany near Jerusalem, where He raised Lazarus; again retired to Ephraim, somewhere beyond Jericho, on the borders of the desert; six days before the passover came to Bethany, and the anointing took place, &c.; this whole time being three months and a few days. (6) I believe then that we have obtained a fixed critical point in all the four Gospels for the last journey from Galilee, after which He never returned (in the flesh) thither again. And this last journey was to the feast of dedication , or at all events brought Him in time for that feast (for it does not look like a journey specially to a feast ) at Jerusalem. It was between the feast of tabernacles in Joh 7:2 , to which He went up privately (ib. Joh 7:10 ), and the occasion when we find Him in Solomon’s porch, Joh 10:22 . (7) The three first Evangelists relate nothing of the being in Jerusalem at the feast of dedication, or indeed at all, except at the last passover . We therefore find in them nothing of the retirements to Bethany (beyond Jordan) and Ephraim; but the removal of our Lord from Galilee to the confines of Juda through the parts beyond Jordan is described as uninterrupted . (8) We are now I believe in a situation to appreciate the view with which our Evangelist inserts this portion. He takes this journey, beginning its narrative at the very same place where the others do, as comprehending as indeed in strict historical fact it did the last solemn farewell to Galilee (ch. Luk 10:13-15 ), the final resolve of our Lord to go up to Jerusalem ( Luk 9:51 ), and, which in its wider sense it did, all the records which he possessed of miracles and discourses between this time and the triumphal entry. (9) As to arranging or harmonizing the separate incidents contained in this portion, as the Evangelist himself has completely by his connecting words in many places disclaimed it (see ch. Luk 9:57 ; Luk 10:1 ; Luk 10:25 ; Luk 10:38 ; Luk 11:1 ; Luk 11:14 ; Luk 12:1 ; Luk 13:1 ; Luk 13:10 ; Luk 13:22 ; Luk 14:1 ; Luk 14:25 ; Luk 15:1 ; Luk 17:1 ; Luk 17:5 ; Luk 17:11 ; Luk 17:20 ; Luk 18:1 ; Luk 18:9 ), I do not suppose that we, at this distance of time, shall succeed in doing so. The separate difficulties will be treated of as they occur.
Fuente: Henry Alford’s Greek Testament
Luk 9:49 . (T. R.), aorist, instead of Mk.’s imperfect; the former implies successful repression, the latter an attempt at it. Vide notes on Mk., ad loc. : Phrynichus objects to this construction after , and says it should be followed by the dative. But Lobeck gives examples of the former construction from good authors ( vide p. 353).
Chapter 9, as Farrar remarks (C. G. T.), should have ended here, as with Luk 9:51 begins an entirely distinct, large, and very important division of Lk.’s Gospel.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 9:49-50
49John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.” 50But Jesus said to him, “Do not hinder him; for he who is not against you is for you.”
Luk 9:49-50 This is also found in Mar 9:38-40.
Luk 9:49 “someone” The question is, was it a Jewish exorcist simply using Jesus’ name as a magic formula or was this a disciple, but not part of the Twelve?
Luk 9:50 This is an important principle in our relationship to other Christian denominations (“in My name”), however, it cannot be a blank check of acceptance (cf. Luk 11:23).
“Do not hinder him” This is a present active imperative with the negative particle, which usually means to stop an act in process. The disciples were jealous of others involved in ministry. Oh my!
“he who is not against you is for you” When one compares Luk 11:23 a and Mat 12:30 a with this text, there seems to be a paradox. Many of Jesus’ teachings were framed in this type of tension-filled statement. It is an eastern way of expressing truth. All truths can be taken to extremes. Metaphors, analogies, and illustrations all break down when pressed. Remember these were oral statements given in specific contexts. See Hard Sayings of the Bible, pp. 466-467.
Be careful of proof-texting literalism! All Scripture is inspired, not just my favorite parts and verses. A little knowledge often causes undue dogmatism and judgmentalism!
This brief account may reflect a situation in the later church (setz im laben of Luke). The Gospels have two authors: (1) Jesus and (2) the evangelist. The evangelist wrote his Gospel for a later target audience. It is possible, even probable, that some of Jesus’ actions and teachings were chosen to relate to and impact later controversies.
SPECIAL TOPIC: EASTERN LITERATURE
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
with = in association with. Greek. meta. App-104. Not the same word as in verses: Luk 9:9, Luk 9:32 -, Luk 9:41.
Fuente: Companion Bible Notes, Appendices and Graphics
49, 50.] On the connexion of this answer with the preceding, see on Mark. It is even more strikingly brought out here. Our Lord had declared the absolute equality of all sent in His name-and that if there were any difference, it was to be made by a deeper self-renouncing. Then arises the thought in the mind of the ardent son of Zebedee, of the exclusive and peculiar dignity of those who were thus sent, the : and he relates what they had done, as a proof of his fully appreciating this exclusive dignity. The link to what has preceded, is in the words . see the rest in Mark.
51-CHAP. Luk 19:28.] INCIDENTS DURING THE LORDS LAST JOURNEY TO JERUSALEM. We now enter upon a long and most important portion of our Gospel, peculiar in this form, and most of it entirely peculiar, to Luke. At ch. Luk 18:15 he again joins the narrative of Matt. and Mark within a few verses of where he parted from them.
Respecting this portion, I will observe, without entangling myself in the harmonistic maze into which most of the interpreters have ventured, (1) that the whole of it is to be understood here as belonging to our Lords last journey from Galilee to Jerusalem: see below on Luk 9:51. (2) that evidently that journey was not a direct one (see ch. Luk 10:1; Luk 13:22; Luk 13:31; Luk 17:11; Luk 18:31, and notes), either in time or in the road chosen. (3) that in each of the two other Gospels there is a journey placed at this very time, described Mat 19:1, , and Mar 10:1, . ,-which, in their narrative also, is the last journey from Galilee to Jerusalem. (4) that in Joh 10:22, we find our Lord at Jerusalem, at the feast of dedication, in the winter (about the end of December), without however any hint as to how or whence He came there. (5) that the whole time between that feast and His Passion is spent thus:-After the attempt to stone Him, Joh 10:31, He retired to Bethany beyond Jordan;-was summoned thence by the message from Martha and Mary to Bethany near Jerusalem, where He raised Lazarus;-again retired to Ephraim, somewhere beyond Jericho, on the borders of the desert;-six days before the passover came to Bethany, and the anointing took place, &c.; this whole time being three months and a few days. (6) I believe then that we have obtained a fixed critical point in all the four Gospels for the last journey from Galilee, after which He never returned (in the flesh) thither again. And this last journey was to the feast of dedication, or at all events brought Him in time for that feast (for it does not look like a journey specially to a feast) at Jerusalem. It was between the feast of tabernacles in Joh 7:2, to which He went up privately (ib. Joh 7:10), and the occasion when we find Him in Solomons porch, Joh 10:22. (7) The three first Evangelists relate nothing of the being in Jerusalem at the feast of dedication, or indeed at all, except at the last passover. We therefore find in them nothing of the retirements to Bethany (beyond Jordan) and Ephraim; but the removal of our Lord from Galilee to the confines of Juda through the parts beyond Jordan is described as uninterrupted. (8) We are now I believe in a situation to appreciate the view with which our Evangelist inserts this portion. He takes this journey, beginning its narrative at the very same place where the others do, as comprehending-as indeed in strict historical fact it did-the last solemn farewell to Galilee (ch. Luk 10:13-15), the final resolve of our Lord to go up to Jerusalem (Luk 9:51), and,-which in its wider sense it did,-all the records which he possessed of miracles and discourses between this time and the triumphal entry. (9) As to arranging or harmonizing the separate incidents contained in this portion, as the Evangelist himself has completely by his connecting words in many places disclaimed it (see ch. Luk 9:57; Luk 10:1; Luk 10:25; Luk 10:38; Luk 11:1; Luk 11:14; Luk 12:1; Luk 13:1; Luk 13:10; Luk 13:22; Luk 14:1; Luk 14:25; Luk 15:1; Luk 17:1; Luk 17:5; Luk 17:11; Luk 17:20; Luk 18:1; Luk 18:9),-I do not suppose that we, at this distance of time, shall succeed in doing so. The separate difficulties will be treated of as they occur.
Fuente: The Greek Testament
Luk 9:49. , John) Comp. concerning this Luk 9:54, [where, along with his brother James, he likewise evinced extraordinary zeal after the glorification on the mount.-V. g.]
Fuente: Gnomon of the New Testament
we saw: Num 11:27-29, Mar 9:38-40, Mar 10:13, Mar 10:14, Act 4:18, Act 4:19, Act 5:28, 1Th 2:16, 3Jo 1:9, 3Jo 1:10
Reciprocal: Num 11:28 – My Lord Mat 12:27 – by whom Mat 13:28 – Wilt Mat 19:13 – and the Luk 11:19 – by Luk 18:15 – they rebuked Joh 12:22 – Andrew and Act 19:13 – took 2Co 13:8 – General
Fuente: The Treasury of Scripture Knowledge
0
See the comments on Mar 9:38-39.
Fuente: Combined Bible Commentary
Observe here, 1. St. John’s relation of a matter of fact to our Saviour; namely, his forbidding one to cast out devils in Christ’s name, that did not follow Christ as they did; for though only the disciples which followed Christ had a commission to work miracles, yet were there others, no enemies to Christ, who, in imitation of his disciples, did attempt to do the like; and God was pleased, for the honor of his Son, in whose name they cast out devils, to give them sometimes success.
Observe, 2. The action of the disciples towards this person: We forbade him, because he followed not with us.
Where is observable, their rashness in forbidding him of their own heads, before they had consulted Christ about it; and their envy, and emulation, in that they were grieved and discontented that good was done, because they did not do it. It is as hard a matter to look upon the gifts of others without envy, as it is to look upon our own without pride.
Observe, 3. Our Saviour’s reply: Forbid him not. Because our Saviour knew, that this action of casting out devils in his name would some ways redound to his glory, although he undertook the matter without direction from Christ. We ought not to censure and condemn those, who do that which is good in itself, though they fail in the manner of their doing it.
Fuente: Expository Notes with Practical Observations on the New Testament
3 d. The Dissenting Disciple: Luk 9:49-50.
Only in some very rare cases does John play an active part in the Gospel history. But he appears to have been at this time in a state of great excitement; comp. the incident which immediately follows (Luk 9:54 et seq.), and another a little later (Mat 20:20 et seq.). He had no doubt been one of the principal actors in the incident related here by himself, and which might very easily have had some connection with the dispute which had just been going on. The link of connection is more simple than criticism imagines. The importance which Jesus had just attributed to His name in the preceding answer, makes John fear that he has violated by his rashness the majesty of this august name. When once in the way of confession, he feels that he must make a clean breast of it. This connection is indicated by the terms (Luke) and (Mark). This incident, placed here in close connection with the preceding, helps us to understand some parts of the lengthened discourse, Matthew 18, which certainly belongs to this period. These little ones, whom care must be taken not to offend (Luk 9:6), whom the good Shepherd seeks to save (Luk 9:11-13), and of whom not one by God’s will shall perish (Luk 9:14), are doubtless beginners in the faith, such as he was towards whom the apostles had shown such intolerance. Thus it very often happens, that by bringing together separate stones scattered about in our three narratives, we succeed in reconstructing large portions of the edifice, and then, by joining it to the Gospel of John, the entire building.
The fact here mentioned is particularly interesting. We see, as Meyer says, that even outside the circle of the permanent disciples of Jesus there were men in whom His word and His works had called forth a higher and miraculous power; these sparks, which fell beyond the circle of His disciples, had made flames burst forth here and there away from the central fire. Was it desirable to extinguish these fires? It was a delicate question. Such men, though they had never lived in the society of Jesus, acquired a certain authority, and might use it to disseminate error. With this legitimate fear on the part of the Twelve there was no doubt mingled a reprehensible feeling of jealousy. They no longer had the monopoly of the work of Christ. Jesus instantly discerned this taint of evil in the conduct which they had just pursued.
In Luke, as in Mark, instead of the aor. , we forbade him, some MSS. read the imperf. : We were forbidding him, and thought we were doing right; were we deceived? Their opposition was only tentative, inasmuch as Jesus had not sanctioned it. This is the preferable reading.
The answer of Jesus is full of broad and exalted feeling. The divine powers which emanate from Him could not be completely contained in any visible society, not even in that of the Twelve. The fact of spiritual union with Him takes precedence of social communion with the other disciples. So far from treating a man who makes use of His name as an adversary, he must rather be regarded, even in his isolated position, as a useful auxiliary.
Of the three readings offered by the MSS. in Luk 9:50, and which are also found in Mark (against youfor you; against youfor us; against usfor us), it appears to me that we must prefer the first: He who is not against you, is for you. The authority of the Alex. MSS., which read in this way, is confirmed by that of the ancient versions, the Italic and the Peschito, and still more by the context. The person of Jesus is not in fact involved in this conflict,is it not in His name that the man acts? As a matter of fact, it is the Twelve who are concerned: he followeth not with us; this is the grievance (Luk 9:49). It is quite different in the similar and apparently contradictory saying (Luk 11:23; Mat 12:30): He who is not with me, is against me. The difference between these two declarations consists in this; in the second case, it is the personal honour of Jesus which is at stake. He opposes the expulsions of demons, which He effects, to those of the Jewish exorcists. These latter appear to be labouring with Him against a common enemy, but really they are strengthening the enemy. In the application which we might make of these maxims at the present day, the former would apply to brethren who, while separated from us ecclesiastically, are fighting with us for the cause of Christ; whilst the latter would apply to men who, although belonging to the same religious society as ourselves, are sapping the foundations of the gospel. We should have the sense to regard the first as allies, although found in a different camp; the others as enemies, although found in our own camp.
Mark introduces between the two parts of this reply a remarkable saying, the import of which is, that no one need fear that a man who does such works in the name of Jesus will readily pass over to the ranks of those who speak evil of Him, that is to say, of those who accuse Him of casting out devils by Beelzebub. After having invoked the name of Jesus in working a cure, to bring such an accusation against Jesus would be to accuse himself.
Nowhere, perhaps, is the fitting of the Syn. one into the other, albeit quite undesigned, more remarkable. In Matthew the words, without the occasion of them (the dispute between the disciples); in Luke the incident, with a brief saying having reference to it; in Mark the incident, with some very graphic and much more circumstantial details than in Luke, and a discourse which resembles in part that in Matthew, but differs from both by omissions and additions which are equally important. Is not the mutual independence of the three traditional narratives palpably proved?
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
BIGOTRY OF THE APOSTLE JOHN
Luk 9:49-50; Mar 9:38-41. And John responded to Him, saying, Teacher we saw a certain one casting out devils in Thy name who does not follow us, and we forbade him, because he does not follow us. And Jesus said, Prevent him not. For there is no one who shall work a miracle in My name who will be able quickly to speak evil of Me [as he will have to backslide first]. For whosoever is not against us, is on our side. And whosoever may give you a cup of water in the name of Christ, because you are His, truly, I say unto you, He shall not lose his reward. There is no doubt but John was the first disciple of our Lord, and during His entire ministry honored, with Peter and James, on the Mount of Transfiguration the resurrection of Jairuss daughter, and in Gethsemane. Besides, he was even epitheted the loving disciple, habitually sitting close by His side, and even leaning on His bosom. That he was characteristic of pre-eminent spirituality from the beginning, growing on him through his long and useful life, till his writings are swelling rivers of love, sweeping down from heaven, the source of his inspiration, can not be doubted. Though he is the speaker on this occasion, making his own confession, you see he includes his comrades, authenticating the conclusion that those apostles actually did forbid that man to cast out demons in the name of Jesus, because he did not follow them. That man deserved their prayers and their encouragement, as well as their cooperation. He was no bogus worker, but was actually casting out the demons. Now, what is the conclusion? They most imperatively needed the fiery baptism of Pentecost, to burn up their bigotry and sectarian prejudice. Read Johns Gospel, Epistles, and Apocalypse, all of which are swelling rivers of love, and you can not find a solitary vestige of sectarian bigotry or ecclesiastical ostracism.
Fuente: William Godbey’s Commentary on the New Testament
9:49 {10} 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.
(10) Extraordinary things are neither rashly to be allowed nor condemned.
Fuente: Geneva Bible Notes
The exclusion of others 9:49-50 (cf. Mark 9:38-40)
Disciples need to be aware of their attitude toward believers who are outside their circle of fellowship as well as their attitude toward those within that circle. Again Luke’s account of this incident omits details to cut through to the heart of the matter.
This incident exposed an attitude of rivalry among the Twelve that existed toward other disciples of Jesus. This was not a problem of orthodoxy; the exorcist believed in Jesus. It was rather a problem of fellowship or association; he was not one of the Twelve. He appears to have been on the fringe of Jesus’ followers. The Twelve wanted to exclude him, but Jesus wanted to include him. Jesus’ reply was proverbial. He had stated the reverse truth earlier (Mat 12:30). Disciples should regard people who do not oppose them as associates rather than as enemies.
This incident concludes the section of Luke’s Gospel that records Jesus’ ministry in and around Galilee (Luk 4:14 to Luk 9:50). Its major emphasis has been the identity of Jesus.