John answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.”
Parallel Translations
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John answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.”
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And Iohn answered and sayde: Master we sawe one castinge out devyls in thy name and we forbade him because he foloweth not with vs.
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And Iohn answered and saide, Master, we sawe one casting out deuils in thy Name, and we forbad him, because he followeth thee not with vs.
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (3)
Passages linked to Luke 9:49 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Mark 9:38-40 John said to him, “Teacher, we saw someone who doesn’t follow us casting out demons in your name; and we forbade him, because he doesn’t follow us.” But Jesus said, “Don’t forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. For whoever is not against us is on our side.
- Numbers 11:27-29 A young man ran, and told Moses, and said, “Eldad and Medad are prophesying in the camp!” Joshua the son of Nun, the servant of Moses, one of his chosen men, answered, “My lord Moses, forbid them!” Moses said to him, “Are you jealous for my sake? I wish that all Yahweh’s people were prophets, that Yahweh would put his Spirit on them!”
- Mark 10:13-14 They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. But when Jesus saw it, he was moved with indignation, and said to them, “Allow the little children to come to me! Don’t forbid them, for God’s Kingdom belongs to such as these.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Extraordinary things are neither rashly to be allowed, nor…
Extraordinary things are neither rashly to be allowed, nor condemned.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 47 And Jesus, perceiving the thought of their heart,…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Mark saith further, that Christ added, for there is…
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".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. St. John’s relation of a matter…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And sent messengers before his face,.... Who very likely…
And sent messengers before his face,.... Who very likely were his two disciples, James and John, since they so highly resented the ill treatment their master met with from the Samaritans:
and they went; before him:
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and entered into a village of the Samaritans; or "city", as the Vulgate Latin, Persic, and Ethiopic versions read, and so one of Stephens's copies; which lay in the way from Galilee to Judea, where the disciples had been forbid to enter, that is, in order to preach, Mat 10:5
To make ready for him; to prepare a lodging, and proper food for him and his disciples, as they passed on in their journey, for his intention was not to make any stay there.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Mark ix, 38.
Mark ix, 38.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 49. We forbade him] See this subject considered…
Verse 49. We forbade him] See this subject considered on Mr 9:38, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain We forbade him. St. John having the most love…
We forbade him. St. John having the most love for his Lord, and being particularly beloved by him, thought all were to be excluded from these gifts, who were not obedient to his divine Master. (St. Augustine) --- But we must remember, that not the minister is the author of these miracles, but the grace which is in him, who performs these wonders by virtue of the power of Christ. (St. Cyril) --- How wonderful is the power of Christ, who by his grace works miracles in the persons of the unworthy, and those that are not disciples; as men are sanctified by the priest, though the priest should not be in the state of grace! (Theophylactus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain John answered, &c.--The link of connection here with the…
John answered, &c.--The link of connection here with the foregoing context lies in the words "in My name" (Luk 9:48). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mar 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not--as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Act 24:14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (Num 11:24-29).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 49, 50. The Tolerance of Jesus.
49, 50. The Tolerance of Jesus.
49. And John answered and said] Mar_9:38-41. This sudden question seems to have been suggested by the words “in my name” which Jesus had just used.
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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.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (49) And John answered and said.—See Notes on Mar_9:38-41,…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 49, 50. A question put by John.
Vers. 49, 50. A question put by John.
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. The character of John is a strangely interesting one. With the exception of his forming one of the chosen three who were in a peculiar manner received into their Master"s confidence, John seldom appears, during the public ministry of Christ, to have played a prominent part. Many years had to elapse before he attained that unique position of influence in the early Church which no one seems to have disputed. In the mean time, his character was slowly forming. Fiery and impetuous, although reserved and retiring, it seemed in these first days scarcely probable that such a nature would ever deepen or ripen into that John who became the world-teacher of his Master"s love. St. Luke here records two circumstances which suggested some of the Master"s important teaching, in both of which John plays the prominent part. The question of John was evidently suggested by Jesus" words spoken in connection with his teaching respecting little ones. "Whosoever," said the Master, "shall receive this child in my Name. " But John and others had just been sternly rebuking some one not of their company, who had been using, to some effect evidently, that same Master"s Name, which possessed, as John saw, wondrous power. Had he and his friends been doing right in rebuking the comparative stranger for using a Name which Jesus, in his words just spoken, seemed to regard as the common property of kindly devout men? Meyer remarks here that outside the company of disciples of Jesus there were, even then, men in whose hearts, his teaching and acts had evoked a higher and even a supernatural power. Certain sparks which had fallen here and there beyond the little circle of his own, kindled flames occasionally away from the central fire." Those who were ever close to the Master seemed to dread lest, if these were allowed unchecked to teach and to work in the Name, grave error might be disseminated. Some natural jealousy of these outsiders no doubt influenced men like John in their wish to confine the work in the limits of their own circle.
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Vers. 49, 50. Exclusiveness and neutrality the forbidden and the impossible thing.
We do well to take together this passage and that of Luk_11:23. For one is the complement of the other. "He that is not against us is for us;" "He that is not with me is against me; and he that gathereth not with me scattereth." There is not the slightest inconsistency between these two declarations of our Lord. One states one truth, and the other a different one. They teach successively
I THAT WE ARE IN DANGER OF COUNTING AMONG OUR OPPONENTS THOSE WHOM WE SHOULD RECKON AS ALLIES. It did not seem to be a service of any particular account that a man should use the name of Jesus to exorcise demons, even though he may have had a measure of success in his attempts. But Christ said he was not to be "forbidden" as an outsider, but rather hailed as a friend and as an ally. What, then, would he not say now of those who go so far towards the fullest declaration of his truth as many thousands do, but who remain outside the particular Church with which we may be connected? Would he have us blame and brand these because they "follow not with us"? The spirit of persecution is cruel, foolish, and emphatically unchristian. Rather let us rejoice that there are found so many who, while not feeling it right to connect themselves with our organization, are yet loving the same Lord and serving the same cause. These are not our enemies; they are our allies.
II THAT WE CANNOT WITHHOLD OUR EARNEST THOUGHT AND DELIBERATE CHOICE FROM CHRIST without being counted by him as his enemies. "He that is not with me is against me," etc. There is no neutrality in the great campaign now being fought out between sin and righteousness. In great European wars it is customary for generals and correspondents from other countries, not involved in the strife, to attend the movements and watch the operations of the armies; they, of course, are strictly neutral. But in this great spiritual campaign we cannot be mere spectators; we must be soldiers fighting on one side or on the other. For we are all deeply involved; we are implicated in what is past; we are interested in the issue; we have great responsibilities resting on us; we have great things at stake. God is addressing himself to every one of us, and it is not open to any of us to refuse to take up a decisive attitude in regard to the subjects of his address.
1. He speaks to us of himself. He makes himself known to us as our Creator, our Preserver, our generous Benefactor; he makes his appeal to us as our Divine Father, who earnestly desires our return to his home that he may bless us with his parental love. Can we possibly remain unaffected by this? Is not our very silence a most grievous offence and injury? Not to respond to him is to sin grievously against him.
2. He comes to us in the Person of his Son Jesus Christ. And he offers himself to us as the Redeemer who at the greatest possible price has wrought out our redemption, as the Divine Friend in the shelter of whose love and power we may spend our days, as the Source of our eternal life. Can we possibly take up a position toward him in which we are neither one thing nor another neither enemy nor subject? Can we do other than either accept him or reject him?
3. He summons us to his service, and to the service of our kind. We are to be "living epistles," making known his truth, revealing to men the goodness of God, the grace of Christ, the excellency of his service. We are to bear witness unto him. Either our life is witnessing for him and for his truth, or our influence is thrown into the other scale. Those who know us are either being attracted toward Christ through all they see and know about us, or they are being repelled. We cannot be cyphers, try how we may. Our lives are telling on one side or on the other. Either we gather with Christ or we scatter abroad. We must make our choice. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Forbid him not
Luk_9:49-50
Forbid him not
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain Luk 9:49-50; Mar 9:38-41. “And John responded to Him,…
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 Jairus’s 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 John’s 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.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain An interruption by John:
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.
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 John answered
John answered
"In reply, John said" or "John replied to Jesus." John was responding to what Jesus had said about being the greatest. He was not answering a question.
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we saw
John speaks of himself but not Jesus, so "we" here is exclusive. (See: Exclusive and Inclusive "We")
in your name
This means the person was speaking with the power and authority of Jesus. (See: Metonymy)
Do not stop him
This can be stated positively. AT: "Allow him to continue"
whoever is not against you is for you
Some modern languages have sayings that mean the same thing. AT: "if a person does not keep you from working, it is as if he were helping you" or "if someone is not working against you, he is working with you"
translationWords
John (the apostle)
lord
demon
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.