Church Fathers Commentary Mark 9:38-42

"John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us. But Jesus said, Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. For he that is not against us is for us. For whosoever shall give you a cup of water to drink, because ye are Christ`s, verily I say unto you, he shall in no wise lose his reward. And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea." — Mark 9:38-42 (ASV)

The Venerable Bede: John, loving the Lord with exceptional devotion, thought that the one who performed a ministry to which he had no right should be excluded from its benefits.

Therefore it is said, And John answered Him, saying, "Master, we saw someone casting out demons in Your name, and he does not follow us; and we forbade him, because he does not follow us."

Pseudo-Chrysostom: For many believers received gifts and yet were not with Christ; such was this man who cast out demons. There were many who were deficient in some way; some were pure in life but not so perfect in faith, while others, conversely, were the opposite.¹

Theophylact of Ohrid: Alternatively, some unbelievers, seeing that the name of Jesus was full of power, used it themselves and performed signs, though they were unworthy of divine grace. For the Lord wished to extend His name even through the unworthy.

Pseudo-Chrysostom: It was not from jealousy or envy, however, that John wished to forbid the man casting out demons, but because he wanted all who called on the name of the Lord to follow Christ and be one body with His disciples. Yet the Lord, however unworthy those who perform the miracles may be, encourages others through them to believe in Him, and leads the miracle-workers themselves, by this unspeakable grace, to become better.²

Therefore, what follows is: But Jesus said, "Forbid him not."

The Venerable Bede: By this, He shows that no one is to be driven away from the partial goodness he already possesses, but should instead be encouraged toward what he has not yet obtained.

Pseudo-Chrysostom: In keeping with this, He shows that the man is not to be forbidden, adding immediately, "For there is no one who will perform a miracle in My name who can quickly speak evil of Me."

He says "quickly" to address the case of those who fell into heresy, such as Simon, Menander, and Cerinthusⁱ. It is not that they performed miracles in the name of Christ, but that through their deceptions they had the appearance of doing so.³

These others, however, though they do not follow us, cannot bring themselves to say anything against us, because they honor My name by working miracles.

Theophylact of Ohrid: For how can he speak evil of Me, who draws glory from My name and works miracles by invoking this very name?

Then follows, "For he who is not against you is on your part."

St. Augustine of Hippo: We must be careful that this saying of the Lord does not appear to contradict the one where He says, "He who is not with Me is against Me" (Luke 11:23). Or will someone say that the difference lies in the fact that here He says to His disciples, "For he who is not against you is on your part," but in the other He speaks of Himself, "He who is not with Me is against Me"?

This distinction is questionable, as if it were truly possibleⁱ for someone who is joined to Christ's disciples, who are like His members, not to be with Him.⁴

If that distinction were true, how could it be said, "he who receives you receives Me" (Matthew 10:40)? Or how is someone who is against His disciples not also against Him? Where, then, would that leave the saying, "He who despises you, despises Me" (Luke 10:16)? Surely, what is implied is that a person is not with Him to the extent that he is against Him, and is not against Him to the extent that he is with Him.

For instance, the man who worked miracles in Christ's name, yet did not join the body of His disciples, was with them and not against them insofar as he worked miracles in His name. At the same time, because he did not join their community, he was not with them and was against them.

Because they forbade him from doing the very thing in which he was with them, the Lord told them, "Forbid him not." They ought to have forbidden his separation from their community and thereby persuaded him of the unity of the Church. But they should not have forbidden the work in which he was with them—that is, his honoring of the name of their Lord and Master by casting out demons.

In the same way, the Catholic Church does not disapprove of the sacraments that are held in common with heretics, but it does condemn their division or any opinion they hold that is hostile to peace and truth, for in this they are against us.

Pseudo-Chrysostom: Alternatively, this is said of those who believe in Him but do not follow Him because of their lax lives. Conversely, the saying, "He who is not with Me is against Me," is said of demons, who try to separate everyone from God and scatter His congregation.⁵

Then follows: "For whoever gives you a cup of cold water to drink in My name, because you belong to Christ, truly I say to you, he will by no means lose his reward."

Theophylact of Ohrid: Not only will I not forbid the one who works miracles in My name, but also whoever gives you the smallest thing for My name's sake—and receives you not for human or worldly favor, but out of love for Me—will not lose his reward.

St. Augustine of Hippo: By this He shows that the man John spoke of was not so far separated from the fellowship of the disciples as to reject it like a heretic. Instead, he was like those who are accustomed to hold back from receiving the Sacraments of Christ, yet still favor the Christian name, even to the point of helping Christians and serving them simply because they are Christians.

Of these people, He says they will not lose their reward. This does not mean they should already consider themselves secure on account of this goodwill toward Christians, without being washed by His baptism and incorporated into His unity. Rather, it means they are already being so guided by God's mercy that they may also attain these things and thus depart from this life in security.⁶

Pseudo-Chrysostom: And so that no one may claim poverty as an excuse, He mentions something that no one lacks: a cup of cold water, for which a person will also obtain a reward. For it is not the value of the gift that makes a work worthy of reward, but the dignity of those who receive it and the heart of the giver.⁷

His words show that His disciples are to be received not only for the reward that the receiver obtains, but also because in doing so, one saves himself from punishment.

Then follows: "And whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck and he were thrown into the sea." It is as if He were saying,ⁱ "All who honor you for My sake have their reward, and likewise, those who dishonor you—that is, cause you to stumble—will receive the worst of punishments."

Furthermore, using tangible examples, He describes an intolerable torment by mentioning a millstone and drowning. He does not say, "Let a millstone be hung around his neck," but rather, "it would be better for him to suffer this," showing by this that some heavier evil awaits him. By "little ones who believe in Me," He means not only those who follow Him, but also those who call upon His name, and even those who offer a cup of cold water, though they do no greater works. He desires that none of these be caused to stumble or be snatched away, for this is what is meant by forbidding them to call upon His name.

The Venerable Bede: And appropriately, the one who is caused to stumble is called a "little one," for a person who is great in faith, whatever he may suffer, does not depart from it. But the one who is little and weak in mind looks for reasons to stumble. For this reason, we must be most careful regarding those who are "little ones" in the faith, lest by our fault they should be caused to stumble, turn back from the faith, and fall away from salvation.

St. Gregory the Great: We must observe, however, that in our good works we must sometimes avoid causing our neighbor to stumble, and at other times disregard it as insignificant. For insofar as we can do so without sin, we ought to avoid offending our neighbor. But if a stumbling block is created in a matter that concerns the truth, it is better to allow the offense to occur than for the truth to be abandoned.⁸

Mystically, the millstone expresses the tedious cycle and toil of a secular life, and the depths of the sea signify the worst damnation. Therefore, for the one who, after being brought to a profession of holiness, destroys others by word or example, it would have been better for his worldly deeds to lead to his death while still in secular life, than for his holy office to make him an example for others in his faults. For doubtless, if he had fallen alone, his pain in hell would have been more tolerable.⁹

1. Vict. Ant. e Cat. in Marc.
2. Vict. Ant. e Cat. in Marc.
3. Vict. Ant. e Cat. in Marc.
4. de Con. Evan., 4, 5
5. Vict. Ant. e Cat. in Marc.
6. de Con. Evan., 4, 6
7. Vict. Ant. e Cat. in Marc.
8. in Faeceh., 1, Hom. 7
9. de eura, past. p.i.v.2