2 Thessalonians 3:15

3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Th 3:15. Καὶ μὴ, and yet do not) Caution is given us on all sides, lest we fall into extremes.—νουθετεῖτε, admonish) It is not enough not to keep company with a person: 2Th 3:14; the man ought to know [ought to be made sensible] why it is so done.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_3:15. But no hostile feeling against the erring was to be conjoined with this avoidance of social intercourse; on the contrary, as he is a Christian brother, advice and admonition are not to be omitted in order to convert him from his error by convincing reasons.

ὡς] united with ἡγεῖσθαι, otherwise unusual, brings still more prominently forward the subjective notion or representation implied in the verb. In a corresponding manner ὥσπερ occurs with ἡγεῖσθαι in the LXX. Comp. Job_19:11; Job_33:10.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 3:15 . Disapproval, as a means of moral discipline, loses all its effect if the offender does not realise its object and reason ( νουθετεῖτε ), or if it is tainted with personal hostility. ὡς ἀδελφόν . Compare the fine saying of Rabbi Chanina ben Gamaliel on Deu 25:3 , that after the punishment the offender is expressly called brother, not sinner.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

15. καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν. And do not regard (him) as an enemy, but admonish (him) as a brother. The R.V. retains the intruded “yet” (after “and,” καί) of the A.V.; but the contrast thus implied was not in the writers’ thoughts any more than in their language. The action dictated in 2Th 3:14 is kindly and saving in intent; the man who could be “put to shame” by censure was not lost to the Church. This added sentence deprecates any hostile manifestation, such as would provoke sullenness instead of compunction, thus defeating the Apostles’ purpose. Νουθεσία is a friendly act, associated with brotherhood and tenderness: see e.g. Act 10:31; 1Co 4:14; Eph 6:4. For the verb νουθετέω, see note on 1Th 5:12; and for ἡγέομαι, on 1Th 5:13: cf. ἡγεῖσθαι ὤσπερ in Job 19:11; Job 33:10. For ἀδελφόν in this connexion, cf. 1Co 8:11; Gal 6:1; 1Ti 5:1; Jas 4:11; 1Jn 3:15; Mat 7:3 ff; Mat 18:21-35.

The general instruction of 2Th 3:6, στέλλεσθαι ὑμᾶς κ.τ.λ., which applied to any kind of ἀταξία, is thus combined with the direction of 1Th 5:14, νουθετεῖτε τοὺς ἀτάκτους; and the combined injunctions are enforced in the instance of those Thessalonian idlers who shall after the reproof now given persist in their misconduct. In such a case the disorder takes the form of open disobedience to Apostolic command, and must be dealt with publicly and put an end to. But even so expulsion is not so much as named.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

We must so eschew familiarity with the excommunicate, that we diligently seek all occasions and means that may be to bring them again into the right way.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

admonish him as a brother--not yet excommunicated (compare Lev 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (Mat 18:15; Th1 5:14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Count him not as an enemy] Consider him still more an enemy to himself than to you; and admonish him as a brother, though you have ceased to hold religious communion with him. His soul is still of infinite value; labour to get it saved.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15 Regard him not as an enemy. He immediately adds a softening of his rigor; for, as he elsewhere commands, we must take care that the offender be not swallowed up with sorrow, (2 Corinthians 2:7,) which would take place if severity were excessive. Hence we see that the use of discipline ought to be in such a way as to consult the welfare of those on whom the Church inflicts punishment. Now, it cannot but be that severity will fret, when it goes beyond due bounds. Hence, if we wish to do good, gentleness and mildness are necessary, that those that are reproved may know that they are nevertheless loved. In short, excommunication does not tend to drive men from the Lord’s flock, but rather to bring them back when wandering and going astray.

We must observe, however, by what sign he would have brotherly love shewn — not by allurements or flattery, but by admonitions; for in this way it will be, that all that will not be incurable will feel that concern is felt for their welfare. In the mean time, excommunication is distinguished from anathema: for as to those that the Church marks out by the severity of its censure, Paul admonishes that they should not be utterly cast away, as if they were cut off from all hope of salvation; but endeavors must be used, that they may be brought back to a sound mind.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) Yet.—The original is simply And, which is much more beautiful, implying that this very withdrawal from brotherly intercourse was an act of brotherly kindness.

An enemy.—In the private, not the public, sense. “Do not think of him as one with whom you must be at feud, to be thwarted and humbled on every occasion.” St. Chrysostom exclaims, “How soon the father’s-heart breaks down!”

Admonish him as a brother.—How was this to be done without “having company” with him? Perhaps the presbyters, to whom the work of “admonishing,” or “warning,” specially belonged (see 1Th_5:12; 1Th_5:14), were to visit them in private with that object. Or possibly, the admonition was to consist in the act of separation, and not in verbal reproof at all.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. Yet count him not as an enemy, but admonish him as a brother] Lit., And do not regard him as an enemy, &c. The R.V. retains “yet” in italics (“And yet”); but the contrast thus implied is not in St Paul’s thought, any more than in his language. The measure which he directs to be taken in 2Th_3:14 is a saving measure, designed to bring the intractable man to a better mind—“that be may be ashamed.” Hence there must be no unkind feeling towards him, no bitter expression. This would provoke him to sullenness instead of shame, defeating the Apostle’s purpose. In its sympathy with St Paul the assembly might easily be stirred, on reading this letter, to some hostile demonstration that would cause a decisive rupture; this he deprecates.

The instruction of 2Th_3:6 was general in its terms, and would apply to any sort of disorder; so the direction of 1Th_5:14, “Admonish the unruly.” Those two injunctions are here combined, and enforced in this specific instance. For in such a case the disorder takes the form of open and avowed disobedience to the Apostle, such as the Church is bound to deal with publicly and to put an end to. But even now expulsion is not so much as named.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Yet count him not as an enemy,.... As an enemy of Christ, and the Christian religion, as the Jews and Pagans were; or as an enemy of all righteousness, as Elymas the sorcerer was; as one that has an implacable hatred to good men, and a persecutor of them, and has an utter aversion to them and their principles; nor deal with him in an hostile, fierce, furious, and passionate manner, as if you were seeking his destruction, and not his restoration. This seems to be levelled against the Jews, who allowed of hatred to incorrigible persons: they say (t),

"an hater that is spoken of in the law, is not of the nations of the world, but of Israel; but how shall an Israelite hate an Israelite? does not the Scripture say, "thou shall not hate thy brother in thine heart?" the wise men say, when a man sees him alone, who has committed a transgression, and he admonishes him, and he does not return, lo, it is , "a commandment to hate him" until he repents and turns from his wickedness.''

But admonish, or "reprove" him

as a brother; as one that has been called a brother, and a member of the church, and who, though criminal, has no bitterness in him against the church, or against the name of Christ, and the doctrines of Christ; and therefore should not be treated in a virulent manner, but with a brotherly affection, meekness, compassion, and tenderness; and who indeed is to be reckoned as a brother, while the censure is passing, and the sentence of excommunication is executing on him; for till it is finished he stands in such a relation: though this also may have respect, as to the manner of excommunicating persons, so to the conduct of the church to such afterwards; who are not to neglect them, and much less to treat them as enemies, in a cruel and uncompassionate manner; but should inquire, and diligently observe, what effect the ordinance of excommunication has upon them, and renew their admonitions and friendly reproofs, if possible, to recover them.

(t) Maimon. Hilchot Rotzeach, c. 13. sect. 14.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

15 Yet count him not as an enemy, but admonish him as a brother.

Ver. 15. Yet count him not, &c.] If there be but aliquid Christi, anything of Christ to be discerned in him.

But admonish him as a brother] Conscience is a nice and sullen dame; man a cross, crabbed creature, and will hardly be wrought upon by a stoic sourness, or an imperious boisterousness; but must be gently handled, and fairly admonished. Gentle showers comfort the earth, when dashing storms drown the seed.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Yet count him not as an enemy, but admonish him as a brother - This shows the true spirit in which discipline is to be administered in the Christian church. We are not to deal with a man as an adversary over whom we are to seek to gain a victory, but as an erring brother - a brother still, though he errs. There was necessity for this caution. There is great danger that when we undertake the work of discipline we shall forget that he who is the subject of it is a brother, and that we shall regard and treat him as an enemy. Such is human nature. We set ourselves in array against him. We cut him off as one who is unworthy to walk with us. We triumph over him, and consider him at once as an enemy of the church, and as having lost all claim to its sympathies. We abandon him to the tender mercies of a cold and unfeeling world, and let him take his course. Perhaps we follow him with anathemas, and hold him up as unworthy the confidence of mankind. Now all this is entirely unlike the method and aim of discipline as the New Testament requires. There all is kind, and gentle, though firm; the offender is a man and a brother still; he is to be followed with tender sympathy and prayer, and the hearts and the arms of the Christian brotherhood are to be open to receive him again when he gives any evidence of repenting.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Do not regard him as an enemy. A necessary introduction for those whom Providence has placed over others, to admonish and correct them, but with charity and peace; so that we neither be, nor give them occasion to thin we are their enemies. (Witham) --- He is your brother; compassionate his weakness; he is a sick member of the same body of which you are one of the members; the greater his infirmity, the greater should be your charity and anxiety for his cure; the greater excommunication separated the delinquent from the communion of the Church, making him in our regard as a heathen or a publican. But he is not here speaking of this kind, for he allows the faithful to speak to him for his spiritual advantage. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They having thus proceeded against the disorderly and disobedient, the apostle directs them about their after-carriage, which either respects their inward opinion of the mind, or outward action.

Yet count him not as an enemy; they should not count him an enemy, putting a great difference between an offending brother and a professed enemy. They ought not to hate him as an enemy, nor look upon him as upon such who out of enmity to the gospel persecute Christianity, nor to have an unreconcilable mind towards him.

But admonish him as a brother; and as to outward action, should admonish him as a brother. It is either private or public, ministerial or fraternal, gentle or severe, joined with commination. The Greeks express it in the degrees of it by three words, νουθεσια, επιτιμεα, επιπληξις. The word in the text signifies a putting in mind: they were to put the offender in mind of his sin, and in mind of his duty. Though they were to have no company with him in a way of familiarity, yet to be in his company so as to admonish him; and the admonition here meant is either public, in the church, or private; or first private, then public, as our Saviour gives the rule, Mat 18:15-17. So that his repentance is to be endeavoured not only by abstaining his company, but by admonition. And it is to be performed to him as a brother, which either respects the state of the person admonished: he is not an enemy, or pagan, or one out of the visible church, but a brother, whereby some conceive that the apostle had not before spoken of his excommunication. Or it respects the way of admonition: it is to be performed with love, tenderness, and compassion, as to a brother, not to upbraid him, but to gain him; as Mat 18:15; If he shall hear thee, thou hast gained thy brother. And for that end great prudence is to be used. The temper of the offenders, the quality of the sin, their outward condition in the world, their age, yea, the circumstances of time and place, are to be considered.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. As an enemy—Indulge no hatred; do him all the good in your power.

Admonish—This is the meaning of your withdrawal from him, as an admonition and a guidance of the man to the resumption of his position as a brother. From the entire tenure of this paragraph it is clear that St. Paul held that the possible nearness of the advent should with Christians not change the tenor of life. The artisan should ply his trade, the scholar his books, and the farmer cultivate the soil, as usual. We should, indeed, live as holily as if the advent were to be today, but as practically as if the world were to last forever.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Yet; or as it is in the original, and; a purely connective particle. Count him not as an enemy; an entire outcast. But admonish him as a brother; a Christian brother. No hostile feeling was to be united with this avoidance of intercourse with the erring, but rather loving admonition, inasmuch as he was still a Christian brother.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Admonish him as a brother - Tell him lovingly of the reason why you shun him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And yet count him not as an enemy, but admonish him as a brother . [They were not to give him the complete estrangement of Mat_18:17 . The purpose of discipline is to save ( 1Co_5:5 ). It is medicine for curing, not poison for killing; it is not to gratify the hatred of the judge, but to admonish the offender who is judged ( Gal_6:1 ). Yet the safety of the church sometimes demands complete excommunication.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

15. Yet count him not as an enemy. The object of discipline is to save. Compare 1 Cor. 5:5. Give him kind and brotherly admonition, and let him know the reason for your course.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15.] καί is more delicate than ἀλλά or δέ would be: q. d. ‘and I know that it will follow as a consequence of your being Christians, that ye will, &c.’

ὡς in the first clause seems superfluous: it is perhaps inserted to correspond with the other clause, or still further to soften the ἐχθρὸν ἡγεῖσθε. So ὥσπερ, Job 19:11; Job 33:10.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. καὶ μὴ ὡς ἐχθρόν κτλ Even the disobedient idler is a brother, and to do the right thing (v. 13) for him means that the warning is to be administered in the spirit not of hate but of love. “And so” (και), that is, “that the moral result aimed at (ἵναἐντραπῇ) may not be hindered, this of course must be the spirit and style of your discipline” (Lillie), “regard him not as an enemy, but on the contrary warn him as a brother” (cf. I 5:14 νουθετεῖτε τοὺς ἀτάκτου). This significant sentence is so formed that the stress is laid not on the νουθετεῖτ but on the ἡγεῖσθ, as if the majority needed a warning as well as the minority. Evidently Paul wishes the majority to see as he sees that the idlers, even the recalcitrant among them, are brothers, not enemies; and to have a care that the discipline be administered in love and with the sole purpose of repentance and reform. Furthermore, it now becomes clear that “to keep away from” (v. 6), and “not to associate with” (v. 14) are far from suggesting the removal of the disobedient idlers from the influence of their brothers. It is noteworthy that the last word is not στέλλεσθα and συναναμίγνυσθα, but νουθετεῖτ as in I 5:14, the advance here being in the words ἡγεῖσθε ὡς ἀδελφό, a point which the brethren appear to have been in danger of forgetting (v. 13; see on ειἰρηνεύετ I 5:13).

Chrys., who sees the fatherly heart of Paul manifested in vv. 13-15, is inclined to suppose that the admonition is to be given not publicly but privately. On ἡγεῖσθα, see I 5:13; on ἐχθρό, cf. Rom 12:20. The ὡ, if not a Hebraism (Bl 34:5; cf. Job 19:11 ἡγήσατο δέ με ὥσπερ ἐχθρό, 33:10, 41:22), is at least pleonastic, marking “the aspect in which he is not to be regarded” (Ell.). D, et al., omit the και before μη

VII. PRAYER (3:16)

Now may the Lord of peace himself give you peace continually, in every circumstance. The Lord be with you all.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Admonish [νουθετειτε] . See on Act 20:31, and Eph 6:4.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.