2Th 3:14-15 | Barnes | STEP | Verse 14. And if any man obey not our word by this epistle , Marg., 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, for (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; (3.) 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. ; , . (4.) Though the Greek will admit of either construction, yet it rather favours this. See Oldshansen, 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 intercourse 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. ; . Comp. . (2) "by this epistle" "signify that man by an epistle" (*) "man" "mark that man"

2 Thessalonians 3:14-15

Verse 14. And if any man obey not our word by this epistle, Marg., 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, for

(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;

(3.) 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. 1Cor 5:2; 1Cor 5:3, 1Cor 5:4.

(4.) Though the Greek will admit of either construction, yet it rather favours this. See Oldshansen, 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 intercourse 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. 2Thes 3:6; Mt 18:17. Comp. 2Jn 1:10,11.

(2) "by this epistle" "signify that man by an epistle" (*) "man" "mark that man" Verse 15. 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.

(d) "brother" Lev 19:17