Mark 9:39

Mar 9:39. Μὴ κωλύετε, forbid him not) Let them give heed to these words, who tie down spiritual gifts to a canonical succession. Forbid not, if there should meet you again either that same person, or another like him.—ταχὺ, hastily) For the soul is secured against doing so by the sense of [His] miraculous power. [After the lapse of some interval of time, it may be possible to happen.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 9:39 . Jesus disallows the interdict for a reason that goes deeper than the purely external one of the disciples = not of our company? well, but with us at heart. δυνήσεται ταχὺ : points to moral impossibility: use of Christ’s name in exorcism incompatible with hostile or inappreciative thought and speech of Him. ταχὺ softens the assertion: not soon ; he may do it, but it will mean a change of mind, and disuse of my name.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 39. Forbid him not] If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subject to him, and his work could not prosper. A spirit of bigotry has little countenance from these passages. There are some who are so outrageously wedded to their own creed, and religious system, that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. Even the good that is done they either deny or suspect, because the person does not follow them. This also is vanity and an evil disease.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(39) A miracle.—Better, a mighty work, or work of power.

Lightly.—Literally, quickly. The words are wide-reaching in their range. The true disciples of Christ are to hinder no one who is really doing His work. The very fact that they do it will bring with it reverence and sympathy. They will not quickly be found among those who speak evil of the Son of Man. So of old Moses answered the prayer of Joshua that he would forbid Eldad and Medad to prophesy in the camp, “Would God that all the Lord’s people were prophets” (Num_11:29). So St. Paul rejoiced that every way Christ was preached (Php_1:18). So too often have churches and their teachers not acted when men were doing the work of Christ, combating evil, relieving wants, in ways more or less irregular, or with faith more or less imperfect. In all such cases we need to remember the words “Forbid him not . . . he that is not against us is on our side.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

39. Forbid him not] Compare the words of Joshua and the reply of Moses in Num_11:28-29; “and Joshua the son of Nun, the servant of Moses … answered and said, My lord Moses, forbid them. And Moses said unto him, Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them.”

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.

But Jesus said, forbid him not,.... Neither him, nor any other they should hereafter meet with, who might be casting out devils in his name, giving this as a reason for it;

for there is no man which shall do a miracle in my name; or "miracles", as the Syriac version, as to cast out devils, or heal any sickness and disease,

that can lightly speak evil of me: such a man can never reproach and blaspheme that name, which he makes use of in doing, and by which he does wonderful works; no man can call Jesus accursed, who casts out devils in his name; see Co1 12:3, if he has spoken evil of him before, he cannot do it "again", as the Persic version renders it, with any face; or he cannot do it "quickly, immediately", as the Vulgate Latin, Syriac, Arabic, and Ethiopic versions interpret it: there must be some time before such an one apostatizes, if he ever does; he cannot very easily and readily go into a way of blaspheming that name, by which he does his mighty works: his conscience will not admit of it; and besides, it would be contrary to his interest; it must sink his credit, and he lose the esteem and applause of men, he had gained by his miracles; for to dishonour that name, would be to reproach himself.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.

Ver. 39. Forbid him not] It is probable that this man would not forbear, unless Christ himself should forbid him; which here he refuseth to do, and shows reason for it.

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.

Forbid him not - Do not prevent his doing good. If he can work a miracle in my name, it is sufficient proof of attachment to me, and he should not be prevented.

Can lightly speak evil of me - The word here rendered “lightly” means quickly or “immediately.” The meaning of the passage is, that he to whom God gave the power of working a miracle, by that gave evidence that he could not be found among the enemies of Jesus. He ought not, therefore, to be prevented from doing it. There is no reason to think here that John had any improper designs in opposing the man. He thought that it was evidence that he could not be right, because he did not join them and follow the Saviour. Our Lord taught him differently. He opposed no one who gave evidence that he loved him. Wherever he might be or whatever his work, yet, if he did it in the name of Jesus and with the approbation of God, it was evidence sufficient that he was right. Christians should rejoice in good done by their brethren of any denomination. There are men calling themselves Christians who seem to look with doubt and suspicion on all that is done by those who do not walk with them. They undervalue their labors, and attempt to lessen the evidences of their success and to diminish their influence. True likeness to the Saviour would lead us to rejoice in all the good accomplished. by whomsoever it may be done - to rejoice that the kingdom of Christ is advanced, whether by a Presbyterian, an Episcopalian, a Baptist, or a Methodist. Compare Phi 1:18.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

39. That can lightly speak evil of me — If he uses my name he must believe that mine is a divine name. If he can work wonders by it, his faith must be both true and great. If God enable him to perform miracles, the divine obligation is upon him. He therefore cannot speak contemptuously of the name by faith in which he achieves miracles of mercy. He win never pronounce I am an impostor, or join the scribes in saying that I cast out devils through the prince of devils.

It cannot be denied that this furnishes a strong reproof to bigots who are ready to deny the Christian or the churchly name to those who are not of their own organization. Where those who differ from us do not endanger the fundamentals of repentance towards God and faith in the Lord Jesus Christ, we must be very cautious how we forbid them because they follow not us. We may love our own doctrines, discipline, usages, and denomination, we may defend them at the proper time with firmness and boldness; but let us not be unjust to the piety and the zeal in the cause of Christ and the good of mankind, which exist in other denominations of Christians.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But Jesus said, Forbid him not. It is as though our Lord said, "Do not forbid him; do not hinder him from a good work a work which does honor to me and to my cause; because, although he does not actually follow me as you do, he is nevertheless engaged in the same cause; he is celebrating my Name by the casting out of evil spirits. Therefore he is not opposing my Name; on the contrary, he is publishing and recommending it." Here is a warning against that exclusive spirit, which is eager for its own ends rather than for Christ"s glory, and would limit the exercise of his gifts and graces to its own system or school, instead of inquiring whether those whom it condemns are not working in Christ"s name and for the promotion of his glory, although it may be allowable to think that in some instances they might find a more excellent way.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jesus said - Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons. Forbid him not - Neither directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

miracle

work of power upon my name, who will find it possible soon after to revile me.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

39. Forbid him not. He neither praises nor blames him for following an independent course, and not working with his disciples. He simply declares that he must not be forbidden, and that those who work the same kind of work that we do should be regarded, not as enemies, but allies. Thousands, in every period of church history, have spent their lives in copying John's mistake. They have labored to stop every man who will not work for Christ in their way from working for Christ at all.—Ryle.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

39. Μὴ κωλύετε. Cease to forbid him, or anyone like him. Cf. Mar 5:36, Mar 6:50, Mar 10:14; also the reply of Moses to Joshua’s jealous advice (Num 11:29). It is an unworthy interpretation which makes Christ’s words mean, “He gets his living by Me, and therefore is sure not to be against Me.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

39.] See 1Co 12:3. The very success of the miracle will awe him, and prevent him from soon or lightly speaking evil of me.

We must beware of supposing that the application of this saying is to be confined to the working of a miracle—ver. 40 shews that it is general—a weighty maxim of Christian toleration and charity, and caution to men how they presume to limit the work of the Spirit of God to any sect, or succession, or outward form of Church: cf. Php 1:16-18. See the way in which the nearly opposite inference is extracted from the words, in the very curious note of Bp. Wordsw. here.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

39. κακολογῆσαι—to speak evil.1 Jesus puts the matter immediately upon its proper footing, showing the disciples that, reasoning from the facts within their possession, they ought to have drawn a favorable conclusion. To be sure, it was so far against the man, that he did not company with them; but that was not conclusive. Whereas it was conclusive, that he was able to perform the miracle. The test whether one is fit to perform an act is the performance of the act. A man’s fitness to write poetry, to preach, to paint, to perform miracles, is proved by his performance in each case. Can he do the thing? But here there was a further question involved, whether the man really belonged to the disciples of Jesus, and so had a right to use the name that he had used in casting out the demons. The fact, that he did not follow the disciples, seemed to be against his own right as a disciple, but this was entirely overborne by the effect that followed his use of the name. He could not cast out demons, actually cast them out, in the name of Jesus, and then turn around and revile it. Or, as Jesus says, he could not do it ταχὺ, quickly. The two things are incongruous, so that they could not follow each other rapidly.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.