Failure to abandon the idle lifestyle after having received the further warnings in this epistle should result in increased ostracism (cf. Romans 16:17; 1 Corinthians 5:9; 1 Corinthians 5:11; Titus 3:10-11). This discipline would, hopefully, embarrass the offender into changing his or her ways. [source][source][source]
". . . 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." [1][source]
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. [source][source][source]
"The treatment of such a man is to withdraw from close fellowship with him.... It [2] literally means "Don"t mix yourselves up with him"." [3][source]
Context Summary
2 Thessalonians 3:6-18 - Separate Industrious Persevering
From his high expectations of the Advent, the Apostle turns to the prosaic commonplaces of daily toil. There was need for this, because the expectation of the speedy return of Christ was disarranging the ordinary course of life and duty. People were neglecting the common round of daily tasks, and idlers were imposing on Christian generosity. Against these the Apostle sets his own example of sitting far into the night at his tent-making. See 1 Thessalonians 2:9. The best attitude for those that look for their Lord is not in pressing their faces against the oriel window, to behold the chariot of their returning Master, but in plying their toil with deft hands and consecrated hearts.
Note that parting salutation, 2 Thessalonians 3:16, and let us believe that the God of peace is causing peace for us at all times and in all ways. Even storms are forwarding our boat to its haven, and we shall be borne in with the flood tide of His mercy. Every wind is a home wind to the child of God, setting in from the quarter of His love. Every messenger, however garbed, brings God's salutation and benediction [source]
Chapter Summary: 2 Thessalonians 3
1Paul craves their prayers for himself; 3testifies what confidence he has in them; 5makes request to God in their behalf; 6gives them various precepts, especially to shun idleness, and ill company; 16and then concludes with prayer and salutation
Greek Commentary for 2 Thessalonians 3:14
And if any one obeyeth not our word by this epistle [ει δε τις ουχ υπακουει τωι λογωι ημων δια της επιστολης] Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ου ou assuming it to be true. [source]
Note that man [τουτον σημειουστε] Late verb σημειοω sēmeioō from σημειον sēmeion 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 (μη συναναμιγνυσται αυτωι mē sunanamignusthai autōi). The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe (αι ̇ai and ε ̇e often being pronounced alike in the Koiné{[28928]}š). 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 1 Corinthians 5:9,1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. To the end that he may be ashamed Purpose clause with ινα hina Second aorist passive subjunctive of εντρεπω entrepō 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. [source]
That ye have no company with him [μη συναναμιγνυσται αυτωι] The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe 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 1 Corinthians 5:9,1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. [source]
To the end that he may be ashamed [ινα εντραπηι] Purpose clause with ινα hina Second aorist passive subjunctive of εντρεπω entrepō 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. [source]
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. [source]
Note [σημειοῦσθε] N.T.oLit. set a mark on. The nature of the mark is indicated in the next clause. [source]
Reverse Greek Commentary Search for 2 Thessalonians 3:14
1 Corinthians 5:9To company [συναναμίγνυσθαι] Only here and 2 Thessalonians 3:14. The translation company is inadequate, but cannot perhaps be bettered. The word is compounded of σύν together ἀνά upand down among, and, μίγνυμι tomingle. It denotes, therefore, not only close, but habitual, intercourse. [source]
1 Corinthians 4:14To shame [ἐντρέπων] Lit., as shaming. See on Matthew 21:37. The verb means to turn about, hence to turn one upon himself; put him to shame. Compare 2 Thessalonians 3:14; Titus 2:8. Also, in the middle voice, in the sense of reverence; to turn one's self toward another. See Mark 12:6; Luke 18:2. The kindred noun ἐντροπή occurs twice: 1 Corinthians 6:5; 1 Corinthians 15:34. Compare Sophocles: “Think you he will have any regard ( ἐντροπὴν ) for the blind man” (“Oedipus at Colonos,” 299). [source]
1 Corinthians 2:13Which things also we speak [α και λαλουμεν] This onomatopoetic verb λαλεω laleō (from λαλα lȧla), to utter sounds. In the papyri the word calls more attention to the form of utterance while λεγω legō refers more to the substance. But λαλεω laleō in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (1 Corinthians 2:10), illumination (1 Corinthians 2:12), and inspiration (1 Corinthians 2:13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1 Thessalonians 4:2) and for his epistles (2 Thessalonians 3:14). [source]
1 Corinthians 4:14To shame you [εντρεπων] Literally, shaming you (present active participle of εντρεπω entrepō), old verb to turn one on himself either middle or with reflexive pronoun and active, but the reflexive εαυτοις heautois is not expressed here. See note on 2 Thessalonians 3:14. The harsh tone has suddenly changed. [source]
1 Corinthians 5:5To deliver such an one unto Satan [παραδουναι τον τοιουτον τωι Σαταναι] We have the same idiom in 1 Timothy 1:20 used of Hymenius and Alexander. In 2 Corinthians 12:7 Paul speaks of his own physical suffering as a messenger But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2 Thessalonians 3:14.). [source]
1 Corinthians 5:9To have no company with fornicators [μη συναναμιγνυσται πορνοις] Present middle infinitive with μη mē in an indirect command of a late double compound verb used in the papyri to mix up with It is in the N.T. only here and 1 Corinthians 5:11; 2 Thessalonians 3:14 which see. It is used here with the associative instrumental case It is a pertinent question today how far modern views try to put a veneer over the vice in men and women. [source]
Ephesians 1:14Of our inheritance [της κληρονομιας ημων] God‘s gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. Of God‘s own possession (της περιποιησεως tēs peripoiēseōs). The word God‘s is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
Ephesians 1:14God‘s [] is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
2 Thessalonians 3:17The token in every epistle [σημειον εν πασηι επιστοληι] Mark (2 Thessalonians 3:14) and proof of the genuineness of each epistle, Paul‘s signature. Already there were spurious forgeries (2 Thessalonians 2:2). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found! [source]
Titus 2:8May be ashamed [ινα εντραπηι] Final clause with ινα hina and second aorist passive subjunctive of εντρεπω entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
Titus 2:8That cannot be condemned [ακαταγνωστον] Only N.T. example (verbal, α a privative and καταγνωστος katagnōstos) and in 4 Maccabees 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus. He that is of the contrary part (ο εχ εναντιας ho ex enantias). “The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. May be ashamed Final clause with ινα hina and second aorist passive subjunctive of εντρεπω entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
What do the individual words in 2 Thessalonians 3:14 mean?
Ifthenanyonenotobeythisinstructionof usthroughtheletterof this [man]take notenotto mix withhimso thathe may be ashamed
Greek Commentary for 2 Thessalonians 3:14
Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ου ou assuming it to be true. [source]
Late verb σημειοω sēmeioō from σημειον sēmeion 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 (μη συναναμιγνυσται αυτωι mē sunanamignusthai autōi). The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe (αι ̇ai and ε ̇e often being pronounced alike in the Koiné{[28928]}š). 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 1 Corinthians 5:9, 1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. To the end that he may be ashamed Purpose clause with ινα hina Second aorist passive subjunctive of εντρεπω entrepō 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. [source]
The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe 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 1 Corinthians 5:9, 1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. [source]
Purpose clause with ινα hina Second aorist passive subjunctive of εντρεπω entrepō 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. [source]
Connect with our word. The message we send in this letter. Not, as some, with the following words, note that man in your epistle. [source]
N.T.oLit. set a mark on. The nature of the mark is indicated in the next clause. [source]
PoSee on 1 Corinthians 5:9. [source]
See on Matthew 21:37, and see on 1 Corinthians 4:14. [source]
Reverse Greek Commentary Search for 2 Thessalonians 3:14
Only here and 2 Thessalonians 3:14. The translation company is inadequate, but cannot perhaps be bettered. The word is compounded of σύν together ἀνά upand down among, and, μίγνυμι tomingle. It denotes, therefore, not only close, but habitual, intercourse. [source]
Lit., as shaming. See on Matthew 21:37. The verb means to turn about, hence to turn one upon himself; put him to shame. Compare 2 Thessalonians 3:14; Titus 2:8. Also, in the middle voice, in the sense of reverence; to turn one's self toward another. See Mark 12:6; Luke 18:2. The kindred noun ἐντροπή occurs twice: 1 Corinthians 6:5; 1 Corinthians 15:34. Compare Sophocles: “Think you he will have any regard ( ἐντροπὴν ) for the blind man” (“Oedipus at Colonos,” 299). [source]
This onomatopoetic verb λαλεω laleō (from λαλα lȧla), to utter sounds. In the papyri the word calls more attention to the form of utterance while λεγω legō refers more to the substance. But λαλεω laleō in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (1 Corinthians 2:10), illumination (1 Corinthians 2:12), and inspiration (1 Corinthians 2:13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1 Thessalonians 4:2) and for his epistles (2 Thessalonians 3:14). [source]
Literally, shaming you (present active participle of εντρεπω entrepō), old verb to turn one on himself either middle or with reflexive pronoun and active, but the reflexive εαυτοις heautois is not expressed here. See note on 2 Thessalonians 3:14. The harsh tone has suddenly changed. [source]
We have the same idiom in 1 Timothy 1:20 used of Hymenius and Alexander. In 2 Corinthians 12:7 Paul speaks of his own physical suffering as a messenger But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2 Thessalonians 3:14.). [source]
Present middle infinitive with μη mē in an indirect command of a late double compound verb used in the papyri to mix up with It is in the N.T. only here and 1 Corinthians 5:11; 2 Thessalonians 3:14 which see. It is used here with the associative instrumental case It is a pertinent question today how far modern views try to put a veneer over the vice in men and women. [source]
God‘s gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. Of God‘s own possession (της περιποιησεως tēs peripoiēseōs). The word God‘s is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
Mark (2 Thessalonians 3:14) and proof of the genuineness of each epistle, Paul‘s signature. Already there were spurious forgeries (2 Thessalonians 2:2). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found! [source]
Final clause with ινα hina and second aorist passive subjunctive of εντρεπω entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
Only here in Pastorals. In Paul, 1 Corinthians 4:14, note; 2 Thessalonians 3:14, note, and see on Matthew 21:37. [source]
Only N.T. example (verbal, α a privative and καταγνωστος katagnōstos) and in 4 Maccabees 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus. He that is of the contrary part (ο εχ εναντιας ho ex enantias). “The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. May be ashamed Final clause with ινα hina and second aorist passive subjunctive of εντρεπω entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]