Exegetical and Hermeneutical Commentary of 2 Thessalonian 3:14
And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
14. And if any man obey not our word by this epistle ] More strictly, But if any one obeys not, &c. As the writer passes, by a contrasting But in 2Th 3:13, from the disorderly fraction to the well-conducted majority of the Church, so he returns again from the latter to the former, in order to give his final directions concerning them. “Obeys not” (indicative): the Apostle is not providing for a contingency, but dealing with the existing case. The matter is put, according to the Greek epistolary idiom, from the standpoint of the readers. The letter has been read to the assembled Church; the disorderly have received the Apostle’s message; some acknowledge their fault, and submit; others one or more are still refractory; and he tells the Church how it must now proceed.
“Our word through the Epistle,” i.e. what we say by this letter. Word and Epistle were distinguished in ch. 2Th 2:2; 2Th 2:15, here identified; the letter has the force and authority of the writer’s spoken word (see note on ch. 2Th 2:15).
note that man, and have no company with him ] Better reading: note that man, that ye have no company with him (R.V.); i.e., “mark him as a man with whom you are not to associate,” literally, not to be mixed up with him: comp. the use of the same verb in 1Co 5:9; 1Co 5:11. The “noting,” one imagines, would be effected by publicly naming the culprit in the Church as one disobedient to the Apostle’s command.
This “mark” set on the obstinate breaker of rule is intended for his good to the end that he may be ashamed (R.V.), or abashed. This is all the punishment desired for him. If shame is awakened in him, when he finds himself condemned by the general sentiment and left alone, this may be the beginning of amendment. Compare the directions given in the extreme case of offence at Corinth, 2Co 2:6-8. The door for repentance is left wide open.
Fuente: The Cambridge Bible for Schools and Colleges
And if any man obey not our word by this epistle – Margin, or signify that man by an epistle. According to the marginal reading this would mean signify, mark out, or designate that man to me by an epistle. The difference is merely whether we unite the words by the epistle with what goes before, or what follows. The Greek would admit of either construction (Winer, p. 93), but it seems to me that the construction in the text is the correct one, because:
(1)The requirement was to proceed to discipline such a man by withdrawing from him;
(2)In order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the effect would be only needless delay;
- Paul regarded the right of discipline as residing in the church itself, and did not require that cases should be referred to him to determine; see the notes on 1Co 5:2-4.
(4)Though the Greek will admit of either construction, yet it rather favors this; see Oldhhausen, in loc. Note that man. The word here used, means to mark; to sign; to note with marks; and the idea is, set such a mark upon him that he shall be shunned; that is, withdraw all Christian fellowship from him.
And have no company with him – The Greek word here means, to mix up together; then to mingle together with; to have contact with. The idea is that they were not to mingle with him as a Christian brother, or as one of their own number. They were not to show that they regarded him as a worthy member of the church, or as having a claim to its privileges. The extent of their discipline was, that they were to withdraw from him; see the 2Th 3:6 note, and Mat 18:17 note; compare 2Jo 1:10-11.
Fuente: Albert Barnes’ Notes on the Bible
2Th 3:14-15
If any man obey not our word by this epistle, note that man
How to deal with the erring
No Christian duty more delicate and difficult than that we owe to the unbelieving, the disobedient, the erring, even for the haters and despisers of Christ and His Church.
1. Note this man. There should be a full realization of his error; no ignoring of it, or acquiescence in it; no belittling of it.
2. We are to note all such, separate ourselves from them, have no fellowship with them. And this implies–
(1) A defence of the truth, a vindication of the right.
(2) A bearing open, faithful witness for Christ, for the Church, etc.
3. But we are not to cast them off–abandon them as hopeless reprobates–withdraw sympathy, anxiety, prayer, effort in their behalf. Count him not as an enemy, but admonish him as a brother. Kindness, gentle entreaty, Christian endeavour, persisted in, may finally make him ashamed, and win him over. Oh, had heretics, schismatics, apostates, erring brethren of every kind, been always dealt with in this Christian way, how different had been the result! It is not too late to begin. (Homiletic Monthly.)
Church discipline
The Revised Version well brings out the meaning–Note that man, that ye have no company with him. It is no mark that is to be set upon him–no stigma, though this as a matter of fact would follow. It is to be a mental marking, and the purpose of it no formal excommunication but an avoidance (2Th 3:6), which would in the nature of things carry with it a kind of ecclesiastical censure and suspension. Thus it appears that such a one sets a mark upon himself. The disorder of his life is the mark of spiritual disease–the beginning of what may end in death. Like the spots on the body, indicating the first stages of the plague, which the Armenians call the pilotti, the pilots or harbingers of death, so upon the character of such unruly ones there are spots, which are pilots of the ruin of the soul. It is therefore dangerous for those who are whole to have company with these; but it is especially needful for the good of the erring brother himself. He may be led in this way to a wholesome shame, which Carlyle has called the soul of all virtues, of all good manners, and good morals. Yet he is still one of them, a brother, notwithstanding the severity of the treatment to which he is to be subjected. He is to be won back in the right way by brotherly admonition. Too harsh chiding, says Gregory Nazianzen, is like an axe which flieth from the handle. It may kill thy brother, when it should only cut down the briars of sin.
A faithful admonisher
Do you know nine-tenths of the trouble in this world is the manifestation of a wrong spirit? There was a man down in Georgia, one of the leading members of the Methodist Church in his place. He paid liberally, was wealthy and respected. There was a renter on his farm who belonged to the same church. They had a quarrel, came to harsh words, almost to blows. On Friday the preacher heard of this difficulty. On Saturday he came to his appointment. He first went to the renter and said, I hear that you and Brother So-and-So have had a difficulty. That wont do for brethren. I want you to agree with me, your pastor, that you will settle it and bury the whole question. I am perfectly willing to do anything that is right about it. I am ashamed of the way I did and talked. I am perfectly willing to do anything that you and the congregation say is right to do. He drove over to the rich mans and said, I understand you had a quarrel or difficulty with another brother of our church. I want you to promise me that you will drop the whole matter, and let us all go along as if nothing had happened. This brother said, That man has treated me badly. I will quit myself if you dont turn him out of the church. The pastor soon saw that he was possessed of a bad spirit. They walked out in the grove together, and the pastor said, Let us pray, and said he, finally, My brother, for the cause of Christ, for the sake of souls and harmony in the church, will you not give me your promise? If you dont turn him out I will never pay another cent. The preacher looked at him and said, I have done my best on you, and unless you become reconciled to your brother I will turn you out, if you paid 1,000,000 dols. a year! That man left the church and became a common drunkard, and has gone to ruin. What was the matter with him? Just a bad spirit. O Lord, create in us a right spirit. If you have a right spirit you will do right. (S. Jones.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. If any man obey not] They had disobeyed his word in the first epistle, and the Church still continued to bear with them; now he tells the Church, if they still continue to disregard what is said to them, and particularly his word by this second epistle, they are to mark them as being totally incorrigible, and have no fellowship with them.
Some construe the words with . Give me information of that man by a letter-let me hear of his continued obstinacy, and send me his name. This was probably in order to excommunicate him, and deliver him over to Satan for the destruction of the body, that the spirit might be saved in the day of the Lord Jesus. The words of the original will bear either construction, that in the text, or that given above.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here we have further commandments given concerning the disorderly; in case of obstinacy, to proceed further against them. The apostle had given commandments about their walking in his first preaching to them, after that he repeats them in his First Epistle, and again in this Second.
And now if any man obey not our word by this epistle, saith he, note that man; and he would have none excepted, either through fear or favour, and nothing done by partiality, 1Ti 5:21. What is meant by noting is disputed among expositors; more seems to be meant than marking them, Rom 16:17. Some take it for what we call excommunication; so Aug. lib. 3, Cont. Epist. Parmen. cap. 4. Theophyl. in locum; either the casting him out of the church, which is the greater, or suspension from the Lords supper, which is the lesser. As there were degrees of church censure among the Jews, so also we read practised in the gospel church, as is evident in the councils. Others think it is no more than a withdrawing from him, as was mentioned before, 2Th 3:6; but then the apostle saith the same thing over again, which seemeth needless. And he speaks here of some greater contumacy than before, when his word in this Second Epistle is not obeyed. We may suppose the apostle may mean not only a withdrawing from familiarity with him, but exposing his name to some public notice in the church, that both his crime and his name should be publicly noticed; as the apostle speaks of Hymeneus and Alexander, and Philetus, by name in his Epistles that were made public. , note him by a sign, as the word signifies, which cannot well be done by a mere withdrawing. And seeing he speaks here of one that is not only disorderly, but obstinate, some further and more signal act of discipline is to be inflicted on him. And what word the apostle refers to in this Epistle as not obeyed is not expressed, neither need we limit it, but it may be meant of all his commandments herein, to which obedience was required. And the word, as written, is the word of God, and is to be obeyed as well as that which is preached. I know there is another reading of the text: If any man obey not our word, note that man by an epistle; and so it is in our margins. But this is not probable. By an epistle? To whom? To the apostle himself? And for what? To know how to proceed towards such a one? What need that, when he here gives direction about it to them; which follows.
And have no company with him; or be not mingled with him, which refers either to his crime, as the Greek word is so applied, Eph 5:11, or to his person also, as the word is used, 1Co 5:9. And yet some think the apostle here forbids only civil communion, not sacred, because the word in the text is generally so used, and so rendered by expositors; but sacred communion is expressed in the New Testament by another word, 1Jo 1:3. And if meant of sacred, it is then casting him out of the church, which is a delivering him up to Satan: see Estius in loc. And that seems not to agree with what follows:
Admonish him as a brother; and so not to be accounted as a heathen or a publican, Mat 18:17. And we know admonition goes before casting out. But to be thrust out of the company of the people of God in all civil, friendly society, is a great punishment and affliction. And some think, that the noting of him was to be done by the governors of the church, and the renouncing his company, by all the people: let the reader judge.
That he may be ashamed: the end of both is here expressed. This is not added before as a reason of withdrawing, and therefore some think the apostle required that only to avoid the infection of sin by familiar society; but this further proceeding here mentioned is to make the man ashamed that is obstinate in disobedience; but we need not so limit it. And this making him ashamed is not to be out of hatred to his person, but for his good, as all church censures ought to be so intended, to bring him to that shame that may be the first step to true repentance. There is a shamefulness in sin; and when sinners repent, they see it, and are ashamed, Isa 1:29; Eze 16:61; Rom 6:21; and God complains of sinners when not ashamed, Jer 3:3. Shame is a natural affection in men, and is not in the nature of beasts, neither was it in man before the fall; and though in itself it is no virtue, being the proper effect of sin, yet it is of use to restrain much open wickedness, and to keep decorum in mens outward actions: and God makes use of it also in leading men to true repentance. To shame men out of envy or hatred is sinful, and against the law of charity; but to do it to bring them to repentance, is better than by flattery or familiar society to harden them in sin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. note that manmark him inyour own mind as one to be avoided (2Th3:6).
that he may be ashamedGreek,“made to turn and look into himself, and so be put to shame.”Feeling himself shunned by godly brethren, he may become ashamed ofhis course.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if any man obey not our word,…. Of command, to work quietly, and eat his own bread, now signified “by this epistle”, particularly in 2Th 3:12,
note that man; some read this clause in connection with the preceding phrase, “by this epistle”, or by an epistle; and so the Ethiopic version, “show”, or “signify him by an epistle”; that is, give us notice of it by an epistle, that we may take him under our cognizance, and severely chastise him, according to the power and authority given us by Christ; but that phrase rather belongs to the preceding words: and the clause here respects the notice the church should take of such a person; not in a private way, or merely by way of admonition and reproof, such as is given before rejection from communion; but by the black mark of excommunication; lay him under censure, exclude him from your communion, put a brand upon him as a scabbed sheep, and separate him from the flock; and so the Syriac version renders it, , “let him be separated from you” and this sense is confirmed by what follows,
and have no company with him; as little as can be in common and civil conversation, lest he should take encouragement from thence to continue in his sin, and lest others should think it is connived at; and much less at the Lord’s table, or in a sacred and religious conversation, or in a way of church fellowship and communion:
that he may be ashamed; that he may have his eyes turned in him, as the word signifies, and he may be brought to a sight and sense of his sin, and be filled with shame for it, and loath it, and himself on the account of it, and truly repent of it, and forsake it; and this is the end of excommunication, at least one end, and a principal end of it, to recover persons out of the snare of the devil, and return them from the error of their ways: so the Jews say s,
“in matters of heaven (of God or religion), if a man does not return privately, , they “put him to shame” publicly; and publish his sin, and reproach him to his face, and despise and set him at nought until he returns to do well.”
s Maimon, Hilch. Deyot, c. 6. sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
And if any one obeyeth not our word by this epistle ( ). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative , assuming it to be true.
Note that man ( ). Late verb , from , sign, mark, token. Put a tag on that man. Here only in N.T. “The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period” (Moulton Milligan’s Vocabulary). How this is to be done (by letter or in public meeting) Paul does not say.
That ye have no company with him ( ). The MSS. are divided between the present middle infinitive as above in a command like Rom 12:15 Phil 3:16 or the present middle imperative (– and – often being pronounced alike in the Koine). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and 1Cor 5:9; 1Cor 5:11. is in associative instrumental case.
To the end that he may be ashamed ( ). Purpose clause with . Second aorist passive subjunctive of , to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one’s thoughts turned in on oneself.
Fuente: Robertson’s Word Pictures in the New Testament
By this epistle. Connect with our word. The message we send in this letter. Not, as some, with the following words, note that man in your epistle.
Note [] . N. T. o. Lit. set a mark on. The nature of the mark is indicated in the next clause.
Have no company with [ ] . P o. See on 1Co 5:9.
Be ashamed [] . See on Mt 21:37, and 1Co 4:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “And if any man obey not our word” (ei de tis ouch hupakouei to logo hemon) “And if anyone obeys not our word”, or gives not attention to our word, as if this were his final instructions from the Lord, regarding issues he had confronted in writing this letter, 2Th 2:15.
2) “By this epistle” (dia tes epistoles) “through, or by media of, this epistle or letter”, 2Th 2:1-3.
3) “Note that man” (touton semeiousthe) “mark this (sort of) man”; the kind of person who walked disorderly, refusing to work, circulating false rumors of Paul’s preaching, misrepresenting the second advent of Christ, 2Th 3:6-10.
4) “And have no company with him” (me sunanamignusthai auto) “and stand not around in company with him”, in church fellowship, in any manner that might seem to give sanction or approval to his way of idleness, and general disobedience to the Lord, 1Co 5:9; 1Co 5:11.
5) “That he may be ashamed” (hina entrape) “In order that he may be put or brought to shame”, and turn from his evil ways, 2Co 6:14-17; 1Ti 6:3-11.
Fuente: Garner-Howes Baptist Commentary
14 If any one obeys not. He has already declared previously, that he commands nothing but from the Lord. Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God himself; (727) and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly, he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them.
Keep no company. I have no doubt that he refers to excommunication; for, besides that the ( ἀταξία) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them, for they live in a disorderly manner, (2Th 3:6.) And now he says, Keep no company, for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite another to keep altogether aloof from his society. In short, those that do not obey after being admonished, he excludes from the common society of believers. By this we are taught that we must employ the discipline of excommunication against all the obstinate (728) persons who will not otherwise allow themselves to be brought under subjection, and must be branded with disgrace, until, having been brought under and subdued, they learn to obey.
That he may be ashamed. There are, it is true, other ends to be served by excommunication — that contagion may spread no farther, that the personal wickedness of one individual may not tend to the common disgrace of the Church, and that the example of severity may induce others to fear, (1Ti 5:20😉 but Paul touches upon this one merely — that those who have sinned may by shame be constrained to repentance. For those that please themselves in their vices become more and more obstinate: thus sin is nourished by indulgence and dissimulation. This, therefore, is the best remedy — when a feeling of shame is awakened in the mind of the offender, so that he begins to be displeased with himself. It would, indeed, be a small point gained to have individuals made ashamed; but Paul had an eye to farther progress — when the offender, confounded by a discovery of his own baseness, is led in this way to a full amendment: for shame, like sorrow, is a useful preparation for hatred of sin. Hence all that become wanton (729) must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.
(727) “ Ce n’eust point contre vn homme mortel qu’il eust addresse son opiniastre et rebellion;” — “It would not have been against a mortal man that he had directed his stubbornness and rebellion.”
(728) “ Et endurcis;” — “And hardened.”
(729) “ Tous ceux qui se desbordent et follastrent;” — “All those that break out and become wanton.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
2Th. 3:14. Have no company with him.The difference between this treatment of a delinquent and excommunication may be more in idea than fact. He would feel himself tabooed in either case. But this agrees better with the notion of Christians as being separated. Come out from among them. Cf. Tit. 2:10. That he may be ashamed.Not, of course, that he may become a laughing-stock, but that, feeling abashed, he may quickly put himself right with the community.
2Th. 3:15. Yet count him not as an enemy.When Christ says the impenitent brother is to be regarded as a Gentile, He gives no sanction to the way in which the Jew too often regarded the Gentile. Admonish him as a brother.Who, though in error, has not sacrificed his claim to gentle treatment and consideration.
MAIN HOMILETICS OF THE PARAGRAPH.2Th. 3:14-15
Treatment of the Refractory.
After all the warnings of the apostle against erroneous views and his exhortations to Christian diligence, he foresees there may be some refractory members of the Church who still persist in their extravagances, reject all counsel, and defy all rule and order. In these verses he gives explicit directions how to deal with such. The inveterately lazy are often something worse than lazy, and are not easily reclaimed. When disobedience settles into a habit, stringent measures are necessary to arouse the victim to a sense of duty; and the efforts of restoration must be both resolute and kind.
I. It should be made evident that his conduct is an obstinate defiance of authority.And if any man obey not our word by this epistle, note that man (2Th. 3:14). Not only note that his disorderly behaviour is a scandal to Christianity and an example to be avoided, but let it be brought home to him, by direct and faithful dealing, that it is a grave breach of the highest law. We can make nothing of a fool till he is first convinced of his folly. The first step in the process of reformation is conviction of the need of reformation. It is said of Thoreau, the author, that he was by nature of the opposition; there was a constitutional No in him that could not be tortured into Yes. There are many like him, even in the Christian Church. It may seem a difficult, almost an impossible task, to convince the refractory of his error; but it is the first thing to be done, and persevered in. When the hearers of Austin resented his reproofs, he used to say, Change your conduct, and I will change my conversation.
II. With the view of bringing him to repentance he is to be excluded from Christian fellowship.And have no company with him, that he may be ashamed (2Th. 3:14). The refractory practically excludes himself from every circle that loves order, harmony, and peace; for who can bear the rasping chatter of an irresponsible gossip who is constantly raking up and turning over everybodys faults but his own? But the Church must take action unitedly in dealing with the contumacious. He must be deliberately and pointedly shunned, and, when compelled to be in his company, the members must show, by the reserve of their bearing towards him, how deeply he is grieving the hearts of the brethren and sinning against God. In the days when there was only one Church, and exclusion from it was regarded as the greatest calamity and disgrace, the fear of utter excommunication could not fail to have some effect upon those thus threatened with it. Few people can bear the test of being left severely alone. It gives them the opportunity for reflection, remorse, and reform.
III. Efforts should be made in the spirit of Christian brotherhood to effect his recovery.Yet count him not as an enemy, but admonish him as a brother (2Th. 3:15). Though shunned and threatened with exclusion from Church fellowship, he is not to be passed by with contemptuous silence. He is not a heretic or a blasphemer, nor is he guilty of any monstrous crime. He is sinning against the good order of society and the peace of the Church. He is still a brother, troublesome and unreasonable though he be; and while there is the least hope of his restoration, he should be faithfully admonished. He is not to be accused and slandered to outsiders; this will only aggravate his riotousness and make him more defiant. He must be seen privately and spoken to faithfully, but with the utmost tenderness. The Christian spirit teaches us to be discreet in all things, and especially in administering reproof. Virtue ceases to be virtuous when it lacks discretion, the queen of ethics. To be plain, writes Felltham, argues honesty; but to be pleasing argues discretion. Sores are not to be anguished with rustic pressure, but gently stroked with a ladied hand. Physicians fire not their eyes at patients, but minister to their diseases. Let reproof be so as the offender may see affection, without arrogancy.
Lessons.
1. It is an important part of Church discipline to control the unruly.
2. It is in the power of one discontented person to work much mischief.
3. Church discipline must be administered with fidelity and Christian tenderness.
GERM NOTES ON THE VERSES
2Th. 3:14-15. The Disobedient
I. Should be specially noted.
II. Should not be admitted to intimate friendship without repentance.
III. Should be kindly but faithfully admonished.
2Th. 3:14. Obedience should be prompt.When a large passenger steamer was sinking, the question whether scores of her passengers and crew would be saved or drowned was settled within fifteen minutes. And millions have decided the momentous question of their eternal salvation or perdition in even less time than that. It seems to have been short work with Simon Peter when Jesus bade him quit the nets and follow Him. Peter obeyed at once. Prompt obedience honours God. It puts the soul immediately within the Almightys hold; and when Jesus has His omnipotent grasp of love upon me, none shall be able to pluck me out of His hands. Prompt obedience saves.Cuyler.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text (2Th. 3:14-15)
14 And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed. 15 And yet count him not as an enemy, but admonish him as a brother.
Translation and Paraphrase
14.
But if anyone (will) not obey our word (which we send) through (this) epistle, take not of this (person, and then be careful) not to keep company with (or get mixed up together with) him, so that he may be ashamed (and repent).
15.
But (even while shunning him) do not consider him as (if he were) an enemy, but keep exhorting him as a brother (for such he still is, even though an erring one).
Notes (2Th. 3:14-15)
1.
Some people are just too stubborn and willful to be treated gently. They do not appreciate nor respond to kindness. But few people can bear the test of being left severely alone. Therefore Paul tells us that if any church member will not obey the instructions in this letter that his Christian brothers are to take notice of him and have no company with him. If he will not repent because the apostles of Christ have spoken, he must be made ashamed of his course by seeing that it is repudiated by the church.
2.
Christians never should shun one of their sinning brethren because they desire to make him a laughing-stock, but so that, feeling ashamed, he may quickly make himself right with God and his brethren.
3.
For a list of evil which are not to be tolerated, and from which we should withdraw, see notes on 2Th. 3:6, par. 5.
4.
The command, Have no company with him, (Gr., sunanamignumi) means not to get mixed up together with him, nor to keep company or be intimate with him.
5.
The object of all church discipline is to save and not to punish. We leave all punishing strictly in the hands of God. Note that even in 1Co. 5:5, where Paul told the church to put out the incestuous man, that this was done so that his fleshly instincts would be destroyed and his spirit saved in the day of the Lord Jesus.
6.
We are not to hate the offending brother nor consider him as our enemy. Rather we should weep over him. Lev. 19:17 : Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbor, and not bear sin because of him. (Amer, Stan. Vers.)
Fuente: College Press Bible Study Textbook Series
(14) And if any man,An appeal to the rightminded, not only to persevere themselves, but to join with the overseers of their Church in enforcing discipline, as in 1Th. 5:12-15.
By this epistle.Rightly rendered. The marginal version, by an Epistle, is impossible, for in the Greek the definite article appears. It might, if the context suited, be attached to the following clause, instead of the foregoing, and translated, by means of the Epistle signify that man, meaning in your answer. But there is nothing to show that St. Paul was expecting any answer; and, for another thing, he has given them full directions for dealing with the case themselves, so that it would be superfluous to send the particulars to St. Paul. For several other weighty reasons it is best to attach the words to the hypothetical clause; and the sense will be, There can be no excuse now. It was possible to forget or misinterpret our verbal tradition, painstaking and definite though it was; possible also to ignore the example which we set; but now you have it in black and white, and the man who does not submit to our directions in this form must be visited severely. There are at least three places besides this in St. Pauls writings where the Epistle stands absolutely for the present Epistle, viz., Rom. 16:22; Col. 4:16; 1Th. 5:27; possibly a fourth might be added, 1Co. 5:9; only once in a very clear context it refers to a former Letter (2Co. 7:8).
Note that man.The reflexive voice of the verb implies mutual warning against him: Agree to set a mark upon him, to make a marked man of him. The notion is that of making him easily recognisable, so that no Christian should have company with him unawares. (Comp. Gen. 4:15.) The word and the thought in Rom. 16:17 are slightly different. The best text goes on abruptly, without conjunction: Note that man; have no company with him. This social extrusion from good mens conversation, not to speak of the Sacraments, would, to a Christian in a heathen city, be indeed a delivering to Satan, a thrusting into outer darkness.
That he may be ashamedi.e., put to shame. Comp. 1Co. 6:5; 1Co. 15:34; Tit. 2:8; and (for the end to be served by this shame) the first clause of the Commination of Sinners.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Note Literally, set a mark upon. Make him a “marked man.” Let him be viewed by both the world and himself as disowned by the Church.
No company Avoid such association with him as identifies him with the Church.
May be ashamed The feeling proper for conduct which is a violation of Christian honour and self-respect, and conducive to the appropriate spirit of repentance.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And if any man does not obey our word by this letter, note that man, that you do not keep company with him, to the end that he might be ashamed. And yet do not count him as an enemy, but admonish him as a brother.’
The word ‘obey’ means ‘hear and obey’. It is used of a doorkeeper who looks through the peep-hole and discovers a person’s business and then goes off to communicate it to his master. It means to hear, and then to act. The man who refuses to work or cease his tittle-tattle should be specifically taken note of and ‘sent to Coventry’ or boycotted. This would suggest that it is an official action by the church as a whole.
In order that he may learn to be ashamed of his behaviour, Christians should have nothing to do with him, so that he may recognise how deeply they feel about his behaviour. But notice that this is to be a loving action. He is not to be treated as an enemy but as a brother, and suitable gently admonished so that he comes to his senses. Sadly sometimes in the history of the church this sternness ‘with gentleness’ has been overlooked.
Fuente: Commentary Series on the Bible by Peter Pett
2Th 3:14. And if any man obey not, &c. Some would render this verse, If any man obey not our word, signify, or take notice of him by your epistle to me,that he may be reclaimed by shame.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Th 3:14 . ] is, by Nicolas de Lyra, Luther, Calvin, Musculus, Hemming, Bullinger, Lucius Osiander, Balduin, Grotius, Calovius, Clericus, Sebastian Schmid, Bengel, Moldenhauer, Zachariae, Koppe, Krause, Pelt, Winer, p. 108 [E. T. 147], and others, united with what follows. It is usually explained: If any obey not my word, note that man to me in writing, sc. in order that I may direct what punishment is to be inflicted on him. But this interpretation is to be rejected (1) on account of the article , which, if unforced, can only denote a definite epistle lying before them, not an epistle to be written only at a later period; (2) as the inversion of the words: , instead of the natural order: , would not be justified; (3) lastly, because it is very improbable that Paul should still have retained for himself a statement of the punishment, as he has already in 2Th 3:6 stated the mode of punishment, and again repeated it in this verse, commanding them to withdraw from the society of every brother acting contrary to his admonitions. But interpretations in this connection, as that of Bengel: “notate not censori, hanc epistolam, ejus admonendi causa, adhibentes eique inculcantes, ut, aliorum judicio perspecto, se demittat,” or that of Pelt: “eum hac epistola freti severius tractate,” alter the idea of the verb . We are obliged to unite with . So, correctly, Chrysostom, Clarius, Estius, Piscator, Andrew Osiander, Aretius, Menochius, Vorstius, Cornelius a Lapide, Beza, Fromond., Hammond, Nat. Alexander, Joachim Lange, Harduin, Whitby, Benson, Bolten, Flatt, Schott, Olshausen, de Wette, Baumgarten-Crusius, Bloomfield, Alford, Ewald, Bisping, Buttmann, Gramm. des neutest. Sprachgebr. p. 80 [E. T. 92]; Hofmann, Riggenbach, and others. It was not necessary to repeat the article before , because is blended into the unity of the idea of a written command . Comp. Winer, p. 123 [E. T. 169]. denotes the definite Epistle, i.e. our Second Epistle to the Thessalonians (comp. 1Th 5:27 ; Rom 16:22 ; Col 4:16 ); and the command expressed by that Epistle is the admonition in 2Th 3:12 . The meaning is: But if any one acts contrary to my prohibition repeated in this Epistle, note that man , i.e. mark him, sc. in order to avoid intercourse with him (comp. 1Co 5:9 ; 1Co 5:11 ), and thereby to bring him to shame (and amendment); as Paul, explaining himself, expressly adds: , . This meaning also remains, if, instead of the Receptus , we read, with Lachmann and Tischendorf 1, after A B D* , the infinitive , only the form of expression being changed.
] is passive, not middle (Pelt). Comp. Tit 2:8 ; 1Co 4:14 ; 1Co 6:5 ; 1Co 15:24 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 .] Many Commentators (Luth., Calv., Grot., Calov., Le Clerc, Beng., Pelt, Winer, al.) have joined with what follows, and explained it (usually, see below), ‘ note that man by an Epistle ( to me ).’ But is decidedly against this rendering, unless we suppose that it signifies ‘your’ answer to this. (Bengel and Pelt, taking . for this Epistle, would render, ‘notate nota censoria, hanc Epist., ejus admonendi causa, adhibentes eique incultantes’ (Beng.), ‘Eum hac epistola freti severius tractate’ (Pelt): but both these require to be diverted from its simple meaning.) The great objection to the above connexion is that St. Paul has already pointed out the manner of treating such an one, 2Th 3:6 , and is not likely to enjoin a further reference to himself on the subject. It is far better therefore, with Chrys. (there seems no reason for qualifying this by apparently , as Ellic), Est., Corn.-a-lap., Beza, Hamm., Whitby, Schott, Olsh., De W., Baum.-Crus., Ln., Ellic., all., to join . with the preceding . ., and render it our word by this Epistle , as is undoubtedly used in reff., and the word is that in 2Th 3:12 .
] mark , see ref. Polyb.: the ordinary meaning of the word: put a on him, by noticing him for the sake of avoidance. On what is called the dynamic middle, see Krger, Sprachlehre, 52. 8. 4.
Fuente: Henry Alford’s Greek Testament
2Th 3:14 . . ., implying that the matter ends with this letter (Weiss); Paul has spoken his last word on the subject. With this and the following verse, cf. Did. xv. 3 ( , , ). , “be ashamed” (= as often).
Fuente: The Expositors Greek Testament by Robertson
by. App-104. 2Th 3:1.
note. Greek. semeioomai. Only here.
that man = this one.
have . . . company. Greek. sunanamignumi. See 1Co 5:9, 1Co 5:11.
no = not, 2Th 3:6.
be ashamed. Greek. entrepomai. See 1Co 4:14.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] Many Commentators (Luth., Calv., Grot., Calov., Le Clerc, Beng., Pelt, Winer, al.) have joined with what follows, and explained it (usually, see below),-note that man by an Epistle (to me). But is decidedly against this rendering,-unless we suppose that it signifies your answer to this. (Bengel and Pelt, taking . for this Epistle, would render, notate nota censoria, hanc Epist., ejus admonendi causa, adhibentes eique incultantes (Beng.),-Eum hac epistola freti severius tractate (Pelt): but both these require to be diverted from its simple meaning.) The great objection to the above connexion is that St. Paul has already pointed out the manner of treating such an one, 2Th 3:6, and is not likely to enjoin a further reference to himself on the subject. It is far better therefore, with Chrys. (there seems no reason for qualifying this by apparently, as Ellic), Est., Corn.-a-lap., Beza, Hamm., Whitby, Schott, Olsh., De W., Baum.-Crus., Ln., Ellic., all., to join . with the preceding . ., and render it our word by this Epistle, as is undoubtedly used in reff., and the word is that in 2Th 3:12.
] mark, see ref. Polyb.: the ordinary meaning of the word: put a on him, by noticing him for the sake of avoidance. On what is called the dynamic middle, see Krger, Sprachlehre, 52. 8. 4.
Fuente: The Greek Testament
2Th 3:14.[30] , note this man by (this) letter) This same epistle is meant; comp. 1Th 5:27, where the article has the same demonstrative meaning: , mark, with a note of censure; using this epistle for the sake of admonishing him, and inculcating it upon him. Comp. , (said of Korah and his company), and they became a sign, Num 26:10. The signification of the verb is akin to this. It may be done to others either by letters, if they are in a foreign land, or face to face, if present. This diversity of circumstances does not alter the meaning.- ) that, having seen the judgment of others (respecting him), he may humble himself [be ashamed, Engl. Vers.]. they humbled themselves, 2Ch 12:7.
[30] , our word) already spoken, ver. 10.-V. g.
Fuente: Gnomon of the New Testament
2Th 3:14
And if any man obeyeth not our word by this epistle,-Paul makes obedience to the things he teaches in this Epistle a test of discipleship. He did the same in the first Epistle. (4:3-7.) He did this because he wrote under the inspiration of the Holy Spirit, and to obey that which was thus taught is to obey God.
note that man,-The first step was to discriminate between those who obeyed and those who did not. The second was to note him as disobedient.
that ye have no company with him,-Refuse him that social companionship that would encourage him in the wrong way. While refusing to regard him as walking as an orderly Christian should, they were yet to admonish him as a brother to return to an orderly walk in the Lord.
to the end that he may be ashamed.-While they were required to keep no company with them, they were not to count him as an enemy, but to entreat and admonish him as a brother. The apostle says: I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat. (1Co 5:11.) Discipline consists in admonishing, warning, and persuading; in separating them for a time from the fellowship of the church, yet continuing to admonish as a brother before the final exclusion comes. Cutting one off is not discipline; it is the end and failure of discipline. The steps taken to save one is the discipline.
Fuente: Old and New Testaments Restoration Commentary
obey: Deu 16:12, Pro 5:13, Zep 3:2, 2Co 2:9, 2Co 7:15, 2Co 10:6, Phi 2:12, 1Th 4:8, Phm 1:21, Heb 13:17
by this epistle, note that man: or, signify that man by an epistle, 2Th 3:6, Mat 18:17, Rom 16:17, 1Co 5:9, 1Co 5:11, Tit 3:10
that he: Num 12:14, Ezr 9:6, Psa 83:16, Jer 3:3, Jer 6:15, Jer 31:18-20, Eze 16:61-63, Eze 36:31, Eze 36:32, Luk 15:18-21
Reciprocal: Lev 13:3 – pronounce Lev 13:46 – without Deu 20:18 – General Job 11:3 – make thee Luk 17:4 – I repent 1Co 5:5 – that 2Co 2:7 – ye Eph 5:11 – no Phi 3:17 – and mark 1Th 5:27 – that 2Th 2:15 – whether 2Ti 3:5 – from Tit 2:8 – may
Fuente: The Treasury of Scripture Knowledge
2Th 3:14. When Paul was with these brethren he gave them instructions about the evils of idleness, but we are not told what commands, if any, he gave the congregation as to how the idle persons should be treated. Here the information is given that the same command is delivered in this epistle and that it must be obeyed as if the apostle delivered it in person. Note that man means to pay particular attention to him, to make sure that he comes under the classification of men whom Paul has been condemning. If it is seen that he does, then the brethren were to have no company with him. Since the apostle is writing about the same case that he has been for several verses, we know the words in italics have the same meaning as “withdraw yourselves” in verse 6. Let the reader consult the comments at that place in connection with the present one. The purpose for the discipline upon the disorderly one is that he may be ashamed. Indeed, the first object of discipline is the salvation of the guilty one (1Co 5:5), and the second is to save the church (verses 6, 7 of the same chapter).
Fuente: Combined Bible Commentary
2Th 3:14. If any man obey not our word. Paul had just (2Th 3:12) laid his command, in Christs name, on the idle busybodies; but he viewed it as a possible thing that they might disregard this command. Already he had learned that his authority was not by all parties willingly acknowledged and submitted to. He proceeds, therefore, to give instructions as to further dealings with recalcitrant, obstinate offenders.
Note that man. This does not mean, set a mark upon that man; but merely, take note of him in your own minds. The first step was to discriminate between those who obeyed and those who did not; the second was to brand the disobedient
Have no company with him. This is a repetition of the counsel given in 2Th 3:6. At first sight the term employed might seem to indicate only the avoidance of intercourse in business and social life with the offender, and not the extreme ecclesiastical censure of excommunication. It might seem to be advice given rather to guide individuals in their treatment of the offender, than to guide the church. But the similar passage in 1 Corinthians 5, where the same expression is used, proves that exclusion from church fellowship is meant; suspension, if not excommunication. If they were not to hold intercourse on worldly matters, nor enter into secular contracts with such a man, much less were they to sit with him at the Lords table, and hold that fellowship which implied and signified the closest possible union. But they were not to give him up as lost; they were to watch for the good results of this treatment.
Fuente: A Popular Commentary on the New Testament
And if any man obeyeth not our word by this epistle, note that man, that ye have no company [fellowship] with him, to the end that he may be ashamed. [By noting your moral indignation, and seeing his conduct repudiated by the church.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
ARGUMENT 10
CURE FOR HERESY
14. If any one does not hearken to our Word through the epistle, spot him; have no fellowship with him, in order that he may be ashamed. All the doctrines of grace in the Bible are beautifully focalized in the apostolical epistles. Consequently these plain, concise, inspired letters give you a miniature Bible, infinitely to your convenience and profit. Suppose this law were enforced in the Churches of the present day, what would become of bejeweled, gaudily-appareled, frolicking anti-holiness members? They would move out like a landslide, leaving the faithful few, who, like Zacharias and Elisabeth, are walking in all the commandments and ordinances blameless. We never can redeem the Church from sin, Satan, and hell, unless we enforce New Testament discipline. It is the imperative duty of every pastor this day to read these letters to every member, and see that they accept them, and govern their lives accordingly, with a distinct understanding that all recusants and delinquents forfeit their membership. Paul even obligated the Thessalonians, in a sacred oath, to read these letters to every member. What will the pastors do in judgment-day, when God shall hold them to a strict account for the souls committed to their care, whom they, by willful neglect of known duty, have permitted to slip through their fingers into hell? Here we see a plain commandment in the New Testament, to withhold fellowship from every brother and sister who do not hearken to the plain Word of God revealed in the Bible.
15. Do not treat him as an enemy, but admonish him as a brother. This excommunicated man is your brother in Adam, and may, by the grace of God, become your brother in Christ. Hence, when non-fellowshiped for disobedience, do not give him up, but pray for him and admonish the more faithfully that the Lord may use the severity of Church discipline to convict him and bring him to repentance.
17. These people had been troubled with a false letter by an enemy, bearing Pauls counterfeit signature. Therefore, when Luke wrote the letters responsive to his dictation, Paul gave his autograph.
18. This benediction is commendable for its beauty, brevity, and grace. Use it freely in the dismission of your meetings.
Fuente: William Godbey’s Commentary on the New Testament
3:14 {11} And if any man obey not our word by this epistle, note that man, and have no {12} company with him, {13} that he may be ashamed.
(11) Excommunication is a punishment for the obstinate.
(12) We must have no familiarity or fellowship with the one who has been excommunicated.
(13) The end of the excommunication is not the destruction, but the salvation of the sinner, that at least through shame he may be driven to repentance.
Fuente: Geneva Bible Notes
3. Further discipline for the unrepentant 3:14-15
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Failure to abandon the idle lifestyle after having received the further warnings in this epistle should result in increased ostracism (cf. Rom 16:17; 1Co 5:9; 1Co 5:11; Tit 3:10-11). This discipline would, hopefully, embarrass the offender into changing his or her ways.
". . . allowing a believer to persist in blatantly unchristian, exploitive, and disruptive behavior is not a kindness-neither to the church nor to the errant believer nor to the watching non-Christian public." [Note: Martin, p. 285.]
Paul put social pressure to good use here. It is regrettable that in our day social pressure often has very little influence on erring brethren. Rather than submit to church discipline many Christians simply change churches. Strong measures may be necessary in some cases so the offender feels the need to repent and to live in harmony with the will of God.
"The treatment of such a man is to withdraw from close fellowship with him. . . . It [the Greek verb sunanamignusthai] literally means ’Don’t mix yourselves up with him’." [Note: Morris, The Epistles . . ., p. 149.]