Mark 9:38 · Bible study
Mark 9:38 Commentary: Exclusivity and Kingdom Partnership
Greek · 11 what the commentators say
Meaning in one sentence
Explore why the disciples forbade an exorcist who didn't follow them, and what Jesus' response teaches about the boundaries of Christian ministry.
Research Summary
- Meaning: The disciples rebuked a man for casting out demons in Jesus' name because he did not belong to their group.
- Key Words: “Forbid” (κωλύω, hinder, prevent); “follow” (ἀκολουθέω, accompany as a disciple, side with a party).
- Main Debate: Was the exorcist a genuine believer or a rash imitator? Most commentators see him as a true but unattached disciple.
- Theological Theme: Kingdom partnership tested against sectarian exclusivity; ministry loyalty belongs to Christ, not to a group.
- Best Use: Preaching on humility, ecumenical cooperation, and the dangers of party spirit.
Translation Comparison
BSB Berean Standard Bible 2020
John said to Him, “Teacher, we saw someone else driving out demons in Your name, and we tried to stop him, because he does not accompany us.”
WEB World English Bible 2000
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.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us.
YLT Young's Literal Translation 1898
And John did answer him, saying, `Teacher, we saw a certain one in thy name casting out demons, who doth not follow us, and we forbade him, because he doth not follow us.'
Darby Darby Bible 1890
And John answered him saying, Teacher, we saw some one casting out demons in thy name, who does not follow us, and we forbad him, because he does not follow us.
Douay-Rheims Douay-Rheims Bible 1899
But Jesus said: Do not forbid him. For there is no man that doth a miracle in my name and can soon speak ill of me.
Translations in other languages (10 available)
Y respondióle|strong="G0611, G0846" Juan, diciendo: Maestro, hemos visto á uno que en tu nombre echaba fuera los demonios, el cual no nos sigue; y se lo prohibimos, porque no nos sigue.
E respondeu-lhe João, dizendo: Mestre, vimos um que em teu nome expulsava os demônios, e ele não nos segue. Então o proibimos, porque não nos segue.
Jean lui dit: Maître, nous avons vu un homme qui chasse des démons en ton nom; et nous l’ en avons empêché, parce qu’ il ne nous suit pas.
Johannes aber antwortete ihn und sprach: Meister, wir sahen einen, der trieb Teufel in deinem Namen aus, welcher uns nicht nachfolgt; und wir verboten' s ihm, darum daß er uns nicht nachfolgt.
En Johannes antwoordde Hem, zeggende: Meester! wij hebben een gezien, die de duivelen uitwierp in Uw Naam, welke ons niet volgt; en wij hebben het hem verboden, omdat hij ons niet volgt.
Giovanni gli disse: Maestro, noi abbiam veduto uno che cacciava i demoni nel nome tuo, il quale non ci seguita; e glielo abbiam vietato perché non ci seguitava.
Tedy mu odpowiedział Jan, mówiąc: Nauczycielu! widzieliśmy niektórego w imieniu twojem dyjabły wyganiającego, który nie chodzi za nami, i zabranialiśmy mu, przeto że nie chodzi za nami.
При сем Иоанн сказал: Учитель! мы видели человека, который именем Твоим изгоняет бесов, а не ходит за нами; и запретили ему, потому что не ходит за нами.
約翰 對耶穌 說：「夫子，我們看見 一個人 奉 你的 名 趕 鬼，我們就 禁止 他，因為 他不 跟從 我們。」
John said to him, Master, we saw one driving out evil spirits in your name: and we said that he might not, because he is not one of us.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 9:38
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the man in question was casting out demons through genuine faith in Jesus' name, not by deception or magical formula. Adam Clarke and Barnes suggest he was likely one of John the Baptist's disciples or one of the seventy sent out earlier, a believer who did not remain with the apostolic company. John's report reveals the real issue: the disciples forbade him 'because he followeth not us' (v.38). Calvin notes this exposes their rashness and ambition; the Cambridge Bible calls it 'excited party feeling.' The consensus holds that the disciples erred by equating 'following us' with following Christ, a mistake Jesus immediately corrects by broadening the boundaries of legitimate ministry.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Genuine believer outside the apostolic circle: The man's successful exorcisms in Jesus' name indicate faith; cross-reference Acts 19:13–16 shows failure without genuine faith. Clarke and Barnes advocate for this view.
- Rash imitator used by God: Calvin suggests the man may have taken the office without command, yet God allowed success to glorify His name. The fact that he was not known to the disciples suggests unofficial status.
What is clear: Jesus rebukes the disciples' exclusivism and affirms that anyone doing good works in His name is not against them.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the exorcist | He was not one of the Twelve or the seventy disciples, yet he successfully cast out demons using Jesus' name. | Some (Clarke, Barnes) regard him as a genuine believer, perhaps a disciple of John the Baptist or the seventy. Others (Calvin) think he may have rashly seized the office without authorization, yet God sovereignly worked through him. |
| Motive for forbidding | The disciples forbade him because he did not follow them, not because he opposed Christ. | Some emphasize party spirit (Wesley, Lange); others see a misguided zeal for church order. The question remains whether the disciples had any legitimate concern for proper authority. |
| Application to modern inclusivity | Jesus' response forbids exclusivism and welcomes those who do good works in his name. | Interpreters differ on how this applies to inter-church cooperation today: some stress open partnership with all who confess Christ; others caution that doctrinal boundaries remain necessary (cf. Acts 19:13, 16). |
Historical & Cultural Context
The incident in Mark 9:38 occurs at a critical turning point in Jesus' training of the Twelve. Moments earlier, the disciples had argued about who was the greatest (v.34), and Jesus responds by taking a child in his arms, teaching that receiving the lowly in his name is receiving him (vv.36, 37). John’s question about the wandering exorcist connects directly to Jesus’ words about 'my name.'
In first-century Judaism, exorcism was practiced using various formulas and the names of patriarchs or angels. But the man's use of Jesus' name was different, he was invoking a contemporary public figure. That his exorcisms succeeded indicates that Jesus' name carried real authority, unlike the failed attempt by the sons of Sceva (Acts 19:13-16). The man was likely a disciple of John the Baptist or a former follower of Jesus who believed but did not travel with the Twelve. The Jewish historian Josephus mentions that exorcism was sometimes performed by invoking Solomon's name, so using a holy person's name was a known practice, but the disciples' problem was not the method, it was the man's lack of affiliation with them.
Literarily, this story echoes Numbers 11:26, 29, where Eldad and Medad prophesy in the camp and Joshua urges Moses to stop them. Moses replies, 'I wish that all Yahweh’s people were prophets.' Jesus' response similarly rebukes exclusivity. The disciples' objection reveals a mindset that equates 'following us' with 'following Thee', a confusion of group loyalty with allegiance to Christ. Jesus' correction (vv.39-40) redefines the boundaries of the kingdom: whoever is not against us is for us. This passage would have been especially meaningful for Mark's early Christian readers, who faced questions about cooperating with believers outside their immediate communities.
Textual Notes
The consulted sources note no significant textual variants that alter the meaning of Mark 9:38. Adam Clarke observes that the first occurrence of 'he followeth not us' is omitted in several manuscripts and versions (BCL, Syriac, Armenian, Persic, Coptic), but the second occurrence appears in all. This variation does not change the substance of the verse, as the context makes clear the disciples' motive.
Reception History
Mark 9:38 has been cited throughout church history to address boundaries of ministry. Augustine used it to argue that those who do good in Christ's name but remain outside the visible church should not be forbidden, a principle cited by Vincent's Word Studies. During the Reformation, commentators like Calvin and Wesley saw in this verse a warning against sectarian jealousy. Wesley wrote, “To confine religion to them that follow us is a narrowness of spirit which we should avoid and abhor.” In modern ecumenical contexts, the passage is often referenced to encourage cooperation among denominations while focusing on shared faith in Christ. The Numbers 11 parallel has also been invoked to support the legitimacy of spiritual gifts operating outside official structures.
Preaching This Verse
Three-Point Outline
- The Exclusivity Trap, John and the disciples forbade a man because he did not follow them, not because he opposed Christ. Their motive was party loyalty, not doctrinal concern.
- The True Test of Ministry, The man's exorcisms were effective because he used Jesus' name with faith. The real test of any ministry is its connection to Christ, not its affiliation with the official group.
- Kingdom Partnership over Sectarian Control, Jesus says, “Don't forbid him.” The kingdom is bigger than one circle. Those who do good works in Christ's name and do not oppose the gospel are allies, not rivals.
Five-Point Outline
- The Setting: After teaching on receiving the lowly, John raises an incident that exposes the disciples' heart.
- The Report: A man outside their group is casting out demons in Jesus' name, and they stopped him.
- The Reason: “Because he does not follow us.” The pronoun reveals the real issue, not Christ's honor, but their own status.
- The Problem: They assumed that following them was necessary for legitimate ministry.
- The Correction: Jesus broadens the boundaries: no one who does a miracle in his name will quickly speak evil of him, and whoever is not against them is for them.
Illustration Hooks
- A local church that refuses to partner with a parachurch ministry because the ministry doesn't belong to their denomination.
- A Christian who shares the gospel effectively online but is not part of any traditional church structure.
- The tension between a church that requires formal membership for service and the spontaneous outpouring of gifts in a new believer.
Questions Your Congregation Is Asking
- How do we know if someone is truly working in Jesus' name, especially when they are outside our usual circles?
- When is it right to forbid a practice or ministry, and when are we just protecting our own turf?
- Is it possible to be too open? Where does healthy caution become sinful exclusivity?
Leading a Discussion
This passage follows Jesus' teaching on receiving the little child in his name. John's report shows that even close disciples can slip from receiving to forbidding when they focus on who belongs to their group. Use these questions to help your group see both the warning and the freedom in Jesus' response.
Discussion Questions
- Read Mark 9:38, 40. What does John's choice of words, “he followeth us” instead of “he followeth thee”, reveal about his mindset?
- Why do you think the disciples decided to forbid someone who was casting out demons in Jesus' name? What fears or assumptions were at work?
- How does the cross-reference to Numbers 11:26, 29 (Eldad and Medad) help you understand Jesus' response?
- In what situations today do Christians or churches forbid ministries that are clearly bearing fruit but are not under their authority?
- What might it look like to “receive” someone who shares our faith but not our style, methods, or affiliation?
- Jesus says, “Whoever is not against us is for us” (v.40). Does this mean we should never exercise discernment? How do we balance openness with truth?
- What is one practical step your group could take this week to encourage a fellow Christian or ministry that operates outside your usual circle?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 11:26 | But two men remained in the camp. The name of one was Eldad, and the name of the other Medad; and the Spirit rested on them. They were of those who were written, but had not gone out to the Tent; and they prophesied in the camp. |
| Numbers 11:29 | 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!” |
| Luke 9:49 | John answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.” |
| Luke 9:50 | Jesus said to him, “Don’t forbid him, for he who is not against us is for us.” |
| Luke 11:19 | But if I cast out demons by Beelzebul, by whom do your children cast them out? Therefore they will be your judges. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests the exorcist was likely a disciple of John the Baptist or one of the seventy who still held faith in Christ, which explains his continued power. He notes the disciples forbade him only because he did not belong to their immediate company, not because his actions were wrong.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the man casting out demons in Jesus's name was likely a genuine follower, perhaps one of the seventy disciples or a disciple of John, not a mere pretender. He sees no evidence that this was simply an exorcist using Jesus's name as a cover for trickery.
Calvin's Commentaries Reformed 1564
Calvin sees a mixed case in this unnamed exorcist: the man acted without Christ's commission, yet God still used his boldness to glorify His name. Meanwhile, the disciples were rash to forbid him, apparently more concerned with their own privilege than with the spread of Christ's fame.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that the disciples objected not because the man failed to follow Christ, but because he failed to follow them. The phrase "because he followeth not us" reveals party feeling. This incident also shows that Christ's power was already working powerfully beyond His immediate circle of followers.
Geneva Bible Notes Reformed 1599
The Geneva annotators observe that the disciples' objection was not about the act itself but about the man's independence from their company. They had no complaint about the miracle—only that he was not among their followers, which reveals a narrow, possessive attitude toward Christ's power at work beyond their circle.
Gill's Exposition of the Bible Baptist 1748
Gill suggests the man casting out devils was likely a disciple of John the Baptist who believed in the Messiah but did not yet know Jesus of Nazareth was that Messiah. The apostles may have forbidden him partly out of concern for Christ’s honor and partly to protect their own dignity.
Jamieson-Fausset-Brown Commentary Protestant 1871
John, young and earnest but still learning, interrupts Jesus' teaching about "in My name" to ask whether they did right to stop an outsider who used that name to cast out demons. Jesus' answer is direct: they were wrong, regardless of the man not belonging to their group.
Lange's Commentary Reformed 1857
Lange interprets the saying about being salted with fire as an
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws attention to the striking contrast between Jesus' private preparation for his suffering and the disciples' public dispute about who would be greatest. For Henry, this shows how wholly their ambitions missed the point of his coming death, which was the very thing he was trying to prepare them for.
Vincent's Word Studies Evangelical 1887
Vincent observes that John's conscience is stirred not by a doctrinal error but by the realization that he and the other disciples had failed to welcome someone who was casting out demons in Jesus' name. The issue was personal rejection, not theological dispute.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley warns against the narrowness of spirit that would restrict God's work to those who follow our own group. He notes that even disciples can fall into this jealousy, while Paul learned to rejoice when Christ was preached even by personal enemies. Such exclusiveness is the opposite of Christ's broad mercy.