Anyone Not Against Us Is for Us

The passages Mark 9:38-41 and Luke 9:49-50 recount a specific incident where Jesus's disciples, particularly John, attempt to stop an exorcist who is not part of their immediate group but is casting out demons in Jesus's name. Jesus's response emphasizes inclusivity and the idea that anyone working for good in his name should not be hindered. To understand this, we must delve into the historical, cultural, and geographical context of both the events themselves and the Gospels' composition. Historically, the events described took place during Jesus's public ministry, likely around 27-30/33 CE. This period in Judea and Galilee was characterized by Roman occupation. While Judea was under direct Roman prefects (like Pontius Pilate), Galilee was governed by a client king, Herod Antipas, a son of Herod the Great. Roman rule brought heavy taxation, the presence of Roman soldiers, and a profound sense of subjugation among many Jews. Socially, the region was hierarchical, with a small elite (comprising Roman officials, Herodians, and the Sadducean priestly aristocracy in Jerusalem) and a vast majority of peasants, often struggling under the economic burden. This created a fertile ground for messianic expectations, though these were diverse, ranging from hopes for a political-military liberator who would overthrow Rome to a more spiritual or prophetic figure. The period of the Gospels' writing, however, differs. Mark is generally dated to the late 60s CE, possibly around 65-70 CE, in Rome. This was a tumultuous time, marked by Emperor Nero's persecution of Christians following the Great Fire of Rome and the outbreak of the Jewish-Roman War. Mark's intended audience was likely Gentile Christians in Rome who were facing persecution, and his Gospel often emphasizes Jesus's suffering and the cost of discipleship. Luke's Gospel, conversely, is often dated slightly later, perhaps in the 80s CE, after Mark and Matthew. Its author, Luke, a physician and companion of Paul, wrote for Theophilus and a broader Gentile Christian audience, possibly in Greece or Antioch. Luke aims for a more universal presentation of Jesus's message, highlighting concern for the marginalized, women, and Gentiles. Culturally and religiously, Jesus and his disciples operated within the complex tapestry of Second Temple Judaism. Key elements included strict monotheism, the covenant with God, the Torah (Law of Moses), Temple worship in Jerusalem, local synagogue life, and an array of festivals. Various Jewish factions existed, each with distinct interpretations of the Law and expectations for the future. The Pharisees, popular among common people, emphasized the Oral Law and sought to apply holiness to daily life. The Sadducees, the priestly aristocracy, focused on Temple rituals and often collaborated with the Roman authorities. The Essenes were an ascetic, communal group often living apart. Zealots were fiercely anti-Roman and advocated for armed resistance. Messianic expectations were diverse, but common themes included a Davidic king who would restore Israel's glory. Against this backdrop, early Christianity began to emerge, first as a sect within Judaism, but gradually distinguishing itself, particularly after the destruction of the Temple in 70 CE. Hellenistic (Greek) influences were also significant in the region. Since Alexander the Great's conquests, Greek language (Koine Greek), philosophy, and culture had permeated the Eastern Mediterranean. Cities like Sepphoris and Caesarea Maritima were heavily Hellenized. This meant that while Jewish traditions remained central, aspects of life, including language, commerce, and even some architecture, bore a Greek stamp. The Gospels themselves were written in Koine Greek, reflecting this widespread linguistic reality, and early Christian outreach quickly moved into the Hellenistic world. The geographical setting for this specific incident (Mark 9:38-41; Luke 9:49-50) is likely Capernaum or its vicinity, following Jesus's descent from the Mount of Transfiguration and the healing of a demon-possessed boy. Capernaum, on the Sea of Galilee, served as Jesus's base of operations. Galilee itself was a fertile, agriculturally rich region, but it was also culturally diverse, with a mix of Jewish and Gentile populations, bordered by the Hellenistic cities of the Decapolis. This setting provided a constant interplay of different cultures and beliefs. The disciples' exclusivist attitude towards the independent exorcist reflects a common human tendency to define oneself against