Teks -- Mark 9:39 (NET)

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 9:39 - Forbid him not

Forbid him not ( mē kōluete ).

Stop hindering him (mē and the present-imperative) as John had been doing.

Wesley: Mar 9:39 - 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.

Wesley: Mar 9:39 - 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.

JFB: Mar 9:39 - 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

Soon, that is, readily "speak evil of me."

Clarke: Mar 9:39 - Forbid him not

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.

Calvin: Mar 9:39 - Forbid him not

39.Forbid him not Christ did not wish that he should be forbidden; not that he had given him authority, or approved of what he did, or even wished his disciples to approve of it, but because, when by any occurrence God is glorified, we ought to bear with it and rejoice. Thus Paul, (Phi 1:18,) though he disapproves of the dispositions of those who used the Gospel as a pretense for aggrandizing themselves, yet rejoices that by this occurrence the glory of Christ is advanced. We must attend also to the reason which is added, that it is impossible for any man who works miracles in the name of Christ to speak evil of Christ, and therefore this ought to be reckoned as gain; for hence it follows, that if the disciples had not been more devoted to their own glory than anxious and desirous to promote the glory of their Master, they would not have been offended when they saw that glory heightened and enlarged in another direction. And yet Christ declares that we ought to reckon as friends those who are not open enemies.

TSK: Mar 9:39 - Forbid // there // lightly

Forbid : Mar 10:13, Mar 10:14; Mat 13:28, Mat 13:29; Phi 1:18

there : Mat 7:22, Mat 7:23; Act 19:13-16; 1Co 9:27, 1Co 13:1, 1Co 13:2

lightly : 1Co 12:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 9:38-40

Ver. 38-40. Here a question arises worthy of our discussion a little: Seeing these miraculous operations were performed by a Divine power, and for such an end as the confirmation of Christ’ s Divine power, how could any one cast out devils in the name of Christ, and yet not follow him and his disciples?

1. It is apparent that this person was no enemy to Christ or his gospel, by what our Saviour saith, both in Mar 9:39 and in Mar 9:40 .

2. It is evident that the casting out of devils was no saving effect of the Holy Spirit. Christ saith, Mat 7:22 , that some should say, In thy name have we cast out devils, to whom in the day of judgment he would say, Depart from me, I know you not, ye that work iniquity.

3. It is plain that this man was no such person as Sceva’ s sons, of whom we read Act 19:14-16 , for the devils resisted them, though they also used the name of Christ.

It was a time exceedingly famous for some of the more extraordinary gifts of the Holy Ghost, and it is not to be wondered if some in this time, for the glory of God, received some crumbs of that plentiful benevolence, though they were but imperfect disciples, yet being no enemies. Caiaphas prophesied, Joh 11:51,52 ; and though I do think that the children of the Pharisees, mentioned, Mat 12:27 , as persons that cast out devils, is best interpreted of those sent out by Christ, (the twelve and the seventy), yet some are of another mind. Some think this man, though he did not follow Christ and his disciples as a constant companion, yet was one who favoured and had received the gospel; or else one of John’ s disciples, and so one who, though he was not formally joined with the followers of Christ, yet was a friend of that great Bridegroom. So as John and the rest, forbidding him, seemed to be guilty of two no small errors:

1. Envying for Christ’ s sake, as Joshua did for Moses’ s sake, Num 11:28 , as John’ s disciples did for their master’ s sake, Joh 3:26 , willing that Christ, and those whom he sent out, should have all the honour of those miraculous operations.

2. Limiting the grace of Christ to that congregation which followed Christ, and the twelve; a thing that good men are too prone unto.

How much better was the spirit of Paul, who tells us, Phi 1:15,18 , that although some preached Christ of envy and strife, yet he rejoiced, and would rejoice, that Christ was preached, whether in pretence, or in truth. Christ would have all his people of such a spirit, as not to hinder, but commend, not to envy, but to rejoice in the doing of good by any, whether they did follow him or did not. Some think that at that time it pleased God, that, for the honour of his Son Jesus Christ, he did concur with those that named his name in such miraculous operations. Sure we are that Christ reproveth John, and commandeth them not to forbid this man, giving this for a reason, That his owning the name of Christ, so far as to use it in such an operation, had at least so much kindness for him as he was no enemy, he would not curse him, nor speak evil of him; which cometh up to that of the apostle, 1Co 12:3 ,

No man speaking by the Spirit of God calleth Jesus accursed; and no man can say Jesus is the Lord, but by the Holy Ghost. For he that is not against us is on our part: if a man be not an open enemy to Christ, he ought to be presumed to be his friend, at least so far as not to be discouraged in doing a good work.

Gill: Mar 9:39 - 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

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 1Co 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.