Luke 9:49
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.
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EXPOSITORY (ENGLISH BIBLE)
(49) And John answered and said.—See Notes on Mark 9:38-41, the narrative being common to these two Gospels only.

Master.—The same word as in Luke 5:5; Luke 8:24.

9:43-50 This prediction of Christ's sufferings was plain enough, but the disciples would not understand it, because it agreed not with their notions. A little child is the emblem by which Christ teaches us simplicity and humility. What greater honour can any man attain to in this world, than to be received by men as a messenger of God and Christ; and to have God and Christ own themselves received and welcomed in him! If ever any society of Christians in this world, had reason to silence those not of their own communion, the twelve disciples at this time had; yet Christ warned them not to do the like again. Those may be found faithful followers of Christ, and may be accepted of him, who do not follow with us.See the notes at Matthew 18:1-5. Compare Mark 9:33-38. 49, 50. John answered, &c.—The link 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 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' [Mr 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, Ac 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 (Nu 11:24-29).Ver. 49,50. 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 "Mark 9:38", See Poole on "Mark 9:39".

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 Gill on Mark 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.

{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.

EXEGETICAL (ORIGINAL LANGUAGES)
Luke 9:49. ἐκωλύσαμεν (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.μεθʼ ἡμῶν: Phrynichus objects to this construction after ἀκολουθεῖν, 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 Luke 9:51 begins an entirely distinct, large, and very important division of Lk.’s Gospel.

49, 50. The Tolerance of Jesus.

49
. And John answered and said] Mark 9:38-41. This sudden question seems to have been suggested by the words “in my name” which Jesus had just used.

casting out devils in thy name] It was common among the Jews to attempt exorcism by many different methods; see on Luke 4:35; Luke 4:41; Luk 8:32. This unknown person—like the sons of Sceva in Acts 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, Numbers 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 Luke 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.”

Luke 9:49. Ὁ Ἰωάννης, John) Comp. concerning this Luke 9:54, [where, along with his brother James, he likewise evinced extraordinary zeal after the glorification on the mount.—V. g.]

Verses 49, 50. - A question put by John. Ver. 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. 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. Luke 9:49
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