And John answered him, saying, Master, we saw one casting out devils in your name, and he follows not us: and we forbade him, because he follows not us.
Master.
Numbers 11:26-29 But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp…
Luke 9:49,50 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…
Luke 11:19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
“Teacher,
The term "Teacher" is a respectful address, acknowledging Jesus' authority and role as a rabbi. In Jewish culture, a rabbi was a respected leader and teacher of the law. This title emphasizes the disciples' recognition of Jesus' wisdom and authority in spiritual matters.
we saw someone else driving out demons in Your name,
The act of driving out demons was a sign of spiritual authority and power. In the Jewish context, exorcism was a recognized practice, and doing so in Jesus' name implies invoking His authority. This reflects the belief in the power of Jesus' name, as seen in other parts of the New Testament, such as Acts 3:6, where Peter heals a man in Jesus' name. The use of Jesus' name indicates the man's faith in Jesus' power, even though he was not part of the immediate group of disciples.
and we tried to stop him,
The disciples' attempt to stop the man suggests a concern for maintaining the integrity and exclusivity of their group. This reflects a common human tendency to protect one's own community or group from outsiders. It also highlights the disciples' misunderstanding of the broader scope of Jesus' mission, which was not limited to their immediate circle.
because he does not accompany us.”
This phrase reveals the disciples' criteria for legitimacy: association with their group. It underscores a theme of exclusivity and the early church's struggle with understanding the inclusivity of Jesus' mission. This incident parallels other biblical narratives where God's work extends beyond expected boundaries, such as the story of the Good Samaritan (Luke 10:25-37) and the inclusion of Gentiles in the early church (Acts 10). The disciples' reaction reflects a limited understanding of the kingdom of God, which Jesus continually sought to expand.
“John said to Him”.
- John, one of the Twelve (Mark 3:17), steps forward to speak for the group. His initiative reminds us of other occasions when he and his brother James displayed zeal, sometimes mingled with misdirected ambition (Mark 10:35-41).
- Speaking directly to Jesus shows the disciples’ growing habit of bringing concerns to their Lord rather than settling them among themselves (compare Mark 9:28-29).
- Cross reference: Luke 9:49-50 gives the parallel account, underlining that this conversation truly happened and carries weight for us today.
“Teacher”.
- By addressing Jesus as “Teacher” (Rabbi), John acknowledges Christ’s authority to interpret and judge the situation (compare John 3:2; Mark 12:14).
- The disciples had just received teaching on humility (Mark 9:35-37). John’s choice of title suggests he expects further instruction and submits to it—though he does not yet realize how much correction is coming.
- This reminds us that true disciples continually look to Christ for guidance (Matthew 23:10).
“We saw someone else driving out demons in Your name”.
- “Someone else” indicates a follower outside the Twelve yet still operating under Christ’s authority. Jesus’ power clearly extends beyond one tight circle (Mark 6:7,13).
- The man’s success in casting out demons proves genuine faith in Jesus’ name, just as the seventy-two later experienced (Luke 10:17).
- The scene foreshadows Acts, where ordinary believers heal and deliver in Jesus’ name (Acts 3:6; 5:16; 19:11-12). The name of Jesus is effective wherever believed and proclaimed.
“and we tried to stop him”.
- The disciples acted without Jesus’ instruction, assuming proprietary rights over His ministry. Their attempt to shut the man down contrasts with Jesus’ earlier rebuke when they hindered children (Mark 10:13-14).
- Their attitude recalls Joshua’s impulse to silence Eldad and Medad prophesying outside the camp, and Moses’ gracious reply, “Would that all the LORD’s people were prophets” (Numbers 11:26-29).
- The moment exposes a human tendency toward territorialism in ministry, which Paul later corrects: “What then? Only that in every way…Christ is proclaimed, and in this I rejoice” (Philippians 1:18).
“because he does not accompany us”.
- The disciples measure legitimacy by physical association with their group rather than by allegiance to Christ. Jesus will overturn that narrow standard in the very next verse (Mark 9:39-40).
- Scripture teaches one body with many parts (Romans 12:4-5; 1 Corinthians 12:4-27). Unity centers on Christ, not on identical circles of fellowship.
- Jesus had already spoken of “other sheep…not of this fold” (John 10:16), hinting at a wider flock. This verse urges believers to recognize authentic work done outside their immediate ministry lanes.
- A caution follows: companionship with Jesus, not social proximity to the Twelve, marks true discipleship (John 15:4-5).
Mark 9:38 reveals sincere disciples slipping into exclusivity. John addresses Jesus respectfully, reports genuine deliverance done in Jesus’ name, yet confesses they tried to shut it down because the man was not part of their group. The passage exposes pride and territorial instinct, contrasting it with the Lord’s broad, gracious kingdom. Jesus alone defines who may serve in His name, and He welcomes faithful ministry wherever it appears.
(38) And John answered him.--The incident that follows, omitted by St. Matthew, is recorded by St. Luke in the same connection. It indicates something of the same zeal as that which desired that fire might come from heaven to consume the Samaritans who refused to receive our Lord (Luke 9:52). The words were so far an "answer" to what our Lord had said, that they were suggested by it. The disciple desired to show, as in self-vindication, that he not only "received" his Master, but that he was unwilling to "receive" any who did not openly follow Him as a disciple. The fact of which he speaks is significant historically as indicating that one of the effects of our Lord's work had been to stir up and quicken the spiritual powers of men outside the range of the company of disciples that gathered round Him. They believed in Him, or they would not have used His Name. They were fellow-workers with Him, for they were seeking to rescue the souls of men from frenzy and despair. Their faith was effective, for, as the narrative implies, they not only claimed the power to cast out demons, but did cast them out. The case stood, it is obvious, on an entirely different footing from that of the sons of Sceva, in Acts 19:13-14, which at first sight seems to resemble it.Verse 38. - This verse, according to the best authorities, should begin simply, John said unto him - although in St. Luke (Luke 9:49) they stand, "And John answered and said" - Master, we saw one casting out devils in thy name: and we forbade him, because he followed not us. The casting out of evil spirits was one of the foremost signs of apostleship; and what surprised St. John was that one who followed not Christ should have been able to work this miracle - a miracle in which, it will be remembered, the disciples had recently failed. It thus appears that our Lord's teaching had been so influential, that some, not reckoned amongst his disciples, had shown this proof of a strong and overpowering faith. We know that there were those in our Savior's time, of Jewish race, who cast out devils (Matthew 12:27). And Justin Martyr, in his 'Dialogue with Trypho the Jew,' states that while exorcism, as practiced by the Jews, often failed when it was attempted to be exercised "by the God of Abraham, Isaac, and Jacob," was eminently successful when administered "by the name of the Son of God, who was born of a virgin and crucified under Pontius Pilate" (c. 85). That spirit has power over spirit in many mysterious ways is one of those truths which science has not yet been able to explain (see Dr. Morison on St. Mark, in loc.). To return, however, to the instance here alluded to by St. John, it should be observed that they who acted thus had faith in Christ; and that by thus acting with him and for him, though not amongst his recognized followers, they contributed towards his honor who, by means of these imperfect instruments, carried out the great purpose of his manifestation, namely," to destroy the works of the devil." Then further, the disciples forbade them not out of envy or hatred, but out of zeal for Christ, as though they were thus serving his cause and upholding his honor. But this was" a zeal, not according to knowledge." They had forbidden them, without having first taken counsel of their Master.