Cambridge Greek Testament Commentary

Luke 9:49

ἀποκριθεὶς δὲ ὁ Ἰωάννης εἶπεν. Mark 9:38-41. This sudden question seems to have been suggested by the words ‘in my name,’ which Jesus had just used.

ἐπὶ τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια. It was common among the Jews to attempt exorcism by many different methods; see on Luke 4:35; Luke 4:41; Luke 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 in the 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.

ἐκωλύσαμεν αὐτόν. The other reading ἐκωλύομεν might mean ‘we tried to prevent him.’ Compare the jealous zeal of Joshua against Eldad and Medad, and the truly noble answer of Moses, Numbers 11:27-29.

ὅτι οὐκ�' ἡμῶν. 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 legend 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.” The μετὰ is redundant, but like σὺν is often used even in classic writers with verbs of following, just as in Latin we find comitari cum in inscriptions. Every synthetic language tends to become analytic, as the delicacy of its inflexions is obliterated by use. Ἀκολουθεῖν ὀπίσω is a Hebraism. Matthew 10:38.

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Cambridge Greek Testament Commentary

Luke 9:49

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