In Luke
9:50 Jesus is reported as saying, “… for he who is
not against us is for us” (par Mark 9:40).1 But later, in Luke 11:23, the Lord
seems to be saying just the opposite: “he that is not
with me is against me …” (par Matt. 12:30).
Those
leaning toward and embracing the theological left have been known to exploit
the former passage in defense of ecumenical diversity and broadening their
circle of acceptance. On the opposite end of the spectrum, the latter text has
been favored to justify narrowing lines of fellowship beyond what is biblically
prescribed. Meanwhile, antibiblicists cite both texts, pitting one against the
other and claiming the Bible contradicts itself.
None of
the above approaches is correct. Each demonstrates the interpretive fallacy of
ignoring context and then proof-texting to bolster a preconceived
misconception. An honest, sympathetic, and careful examination of these
passages reveals both the intended meaning and a coherent harmony of the two.
On the Lord’s Side
In the
first passage, the apostles were forbidding the good works of an apparent
disciple of Jesus simply because he was not in their immediate apostolic
circle. Contextually a childish dispute had arisen on their
journey to Capernaum (Mark 9:33-34), and they later asked the Lord, “Who then
is greatest in the Kingdom of Heaven?” (Matt. 18:1).2 Their worldly
focus was on which person should be considered preeminent (cf. Luke
22:24), while Jesus redirects their attention to the quality of character needed
(Mark 9:35-37).
Christ teaches an important lesson by taking a small child in his arms
(Mark 9:36) – the epitome of spiritual purity and innocence (cf. Mark
10:13-16).3 The disciples are challenged to turn from their selfish,
vain, haughty ambitions, to develop the childlike attitude of humility, and
to receive (be accepting and considerate of) those who exhibit the same humble
disposition (cf. Mark 9:38-42).
Here is
where John4 reveals the prideful/arrogant temperament of the
apostles as he informs Jesus they had forbidden the good works of a man simply
because he was not one of the twelve (Mark 9:38); “he doesn’t follow with
us” (Luke 9:49, emp. added). However, Christ had more loyal followers than just
the twelve (Mark 9:41; Luke 10:1), and no one could truly cast out demons in
Jesus’ name unless the Lord had given him this power (cf. Matt. 10:8; Luke
10:17). What this man had done wasn’t contrary to the way of Christ, so the
admonition is given: “Don't forbid him, for he who is not
against us is for us” (Luke 9:50; cf. Mark 9:39-40).
Not on the Lord’s Side
In the
second passage (Luke 11:23; par Matt. 12:30), the Lord is speaking to
antagonistic Pharisees who were falsely accusing him of doing the devil’s work.
This is where he says, “he that is not with me is against me …” This situation, the people involved, and the issue addressed
are very different than the above.
The antagonists were Pharisees (Matt.
12:24), identified by Mark as scribes from Jerusalem (3:22), indicative of
Jesus’ widespread influence and reputation and the growing animosity toward
him. Their options were to (1) deny the miracles; (2) accept that Jesus’ power
was from God; or (3) attribute the miracles to another source. They couldn’t
reasonably deny the reality of Christ’s miracles, and they refused to accept
Jesus as a legitimate representative of God.
Jesus was casting out demons “by the
Spirit of God” (Matt. 12:28; cf. Luke 11:20), and his opponents responded with “blasphemies,”
i.e. reviling; irreverence, slander, defiant hostility. The verbal form blaspēmēsē (Mark 3:29;
Luke 12:10) is in the aorist tense, involving a state of mind as long as it
lasts, viz. conscious and deliberate opposition to God.
On this occasion the sin was stubbornly
dismissing the obvious working of God’s Spirit and defiantly attributing it to
the power of Satan. Enemies of truth, resistant to Christ’s message, are decidedly
against him.
Conclusion
The
teachings of Christ call for both exclusiveness and inclusiveness, depending on
the circumstances. A genuine disciple of Jesus is not to be rejected (cf. Acts
9:26-27), and the New Testament gives clear instructions about being faithful
to the Lord and recognizing faithfulness. But not everyone who wears the name of
Christ wears the name legitimately (Matt. 7:21-23); in such cases, Luke 9:50
(par Mark 9:40) does not apply. At the same time, Luke 11:23 (par Matt. 12:30)
is not about petty differences and disputes among brethren. The focus here is
on false teachers and enemies of truth who reject Christ and the way of Christ.
Out of
context, there appears to be a discrepancy between these two statements, while
they seem to conflict with other passages as well. But in context, they are
easily understood and harmonized.
--Kevin L. Moore
Endnotes:
1
Unless otherwise noted, scripture quotations are from the World English Bible.
The Byzantine Majority Text reads hēmōn … hēmōn (“the
one not against us is for us”), as in the N/KJV and RAV, while
the NA/UBS Critical Text has the alternate reading, humōn … humōn (“the one not against you
is for you”), as in the ESV, N/ASV, et al. See Text of the NT Part 1
<Link>.
2
Mark and Luke give abbreviated versions of this incident, while Matthew devotes
the entirety of chapter 18 to it.
3
Matthew’s expanded recounting of the Lord’s words: “Most certainly I tell you [all], unless you turn, and become as little children, you will in no
way enter into the Kingdom of Heaven. Whoever therefore humbles himself as this
little child, the same is the greatest in the Kingdom of Heaven. Whoever
receives one such little child in my name receives me …” (Matt. 18:3-5; cf. Luke 9:47-48).
4
John was one of the “sons of thunder” who struggled with impatience,
intolerance, and selfishness (Mark 3:17; 10:35-37; Luke 9:54).
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