2 Thessalonians 3:14

Contextual Overview

⁶ Brothers and sisters, by the authority of our Lord Jesus Christ we tell you to stay away from any believer who refuses to work. People who refuse to work are not following the teaching that we gave them. ⁶ Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from any brother who is living in idleness and not in accord with the tradition that you received from us. ⁶ We requyre you brethren in the name of oure lorde Iesu Christ yt ye with drawe youre selves from every brother that walketh inordinatly and not after the institucio which ye receaved of vs. ⁶ Now we command you, brothers, in the name of our Lord Yeshua the Messiah, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. ⁶ Now we command you, brothers and sisters, in the name of our Lord Jesus Christ, that you keep away from every brother or sister who leads a disorderly life and not one in accordance with the tradition which you received from us. ⁶ Brothers and sisters, by the authority of our Lord Jesus Christ we command you to stay away from any believer who refuses to work and does not follow the teaching we gave you. ⁶ Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walks disorderly, and not after the tradition which they received of us. ⁶ Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received from us. ⁶ Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. ⁶ Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us.

Bible Verse Review
  from Treasury of Scripure Knowledge

obey: Deuteronomy 16:12, Proverbs 5:13, Zephaniah 3:2, 2 Corinthians 2:9, 2 Corinthians 7:15, 2 Corinthians 10:6, Philippians 2:12, 1 Thessalonians 4:8, Philemon 1:21, Hebrews 13:17

by this epistle, note that man: or, signify that man by an epistle, 2 Thessalonians 3:6, Matthew 18:17, Romans 16:17, 1 Corinthians 5:9, 1 Corinthians 5:11, Titus 3:10

that he: Numbers 12:14, Ezra 9:6, Psalms 83:16, Jeremiah 3:3, Jeremiah 6:15, Jeremiah 31:18-20, Ezekiel 16:61-63, Ezekiel 36:31, Ezekiel 36:32, Luke 15:18-21

Reciprocal: Leviticus 13:3 - pronounce Leviticus 13:46 - without Deuteronomy 20:18 - General Job 11:3 - make thee Luke 17:4 - I repent 1 Corinthians 5:5 - that 2 Corinthians 2:7 - ye Ephesians 5:11 - no Philippians 3:17 - and mark 1 Thessalonians 5:27 - that 2 Thessalonians 2:15 - whether 2 Timothy 3:5 - from Titus 2:8 - may

Cross-References

Genesis 3:1
Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, "Did God actually say, ‘You shall not eat of any tree in the garden'?"

Genesis 3:1
Now the serpent was more subtle than any beast of the field which Yahweh God had made. And he said to the woman, has God really said, You shall not eat of any tree of the garden?

Genesis 3:1
Now the snake was the most clever of all the wild animals the Lord God had made. One day the snake said to the woman, "Did God really say that you must not eat fruit from any tree in the garden?"

Genesis 3:1
Now the serpent was more shrewd than any of the wild animals that the Lord God had made. He said to the woman, "Is it really true that God said, ‘You must not eat from any tree of the orchard'?"

Genesis 3:1
Now the serpent was more subtil than any beast of the field which the LORD God had made: and he said to the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

Genesis 3:1
Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, "Yes, has God said, 'You shall not eat of any tree of the garden?'"

Genesis 3:1
Now the serpent was more crafty (subtle, skilled in deceit) than any living creature of the field which the LORD God had made. And the serpent (Satan) said to the woman, "Can it really be that God has said, 'You shall not eat from any tree of the garden'?"

Genesis 3:1
But and the serpent was feller than alle lyuynge beestis of erthe, whiche the Lord God hadde maad. Which serpent seide to the womman, Why comaundide God to you, that ye schulden not ete of ech tre of paradis?

Genesis 3:1
And the serpent hath been subtile above every beast of the field which Jehovah God hath made, and he saith unto the woman, `Is it true that God hath said, Ye do not eat of every tree of the garden?'

Genesis 3:1
Now the serpent was more crafty than any beast of the field that the LORD God had made. And he said to the woman, "Did God really say, 'You must not eat of any tree in the garden?'"

Gill's Notes on the 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 2 Thessalonians 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, יתפרש, "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, מכלימין, 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.

Barnes' Notes on the Bible

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;

1. 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 1 Corinthians 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 2 Thessalonians 3:6 note, and Matthew 18:17 note; compare 2 John 1:10-11.

Clarke's Notes on the Bible

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 δια της επιστολης with τουτον σημειουσθε. 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.