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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Thessalonians 3:6–15. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,
I.That which was amiss among the Thessalonians, which is expressed,
1.More generally. There were some who walked disorderly, not after the tradition they received from the apostle, Th2 3:6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.
2.In particular, there were among them some idle persons and busy-bodies, Th2 3:11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them.
(1.)There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: whereas they were to abide in the same calling wherein they were called of God, and therein abide with God, Co1 7:20, Co1 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame.
(2.)There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (Ti1 5:13) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not.
II.The good laws which were occasioned by these evil manners, concerning which we may take notice,
1.Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, Th2 3:6. Again, We command and exhort you by our Lord Jesus Christ, Th2 3:12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.
2.What the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.
(1.)His commands and directions to the whole church regard,
[1.]Their behaviour towards the disorderly persons who were among them, which is thus expressed (Th2 3:6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately (Mat 18:15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies (Th2 3:15); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren.
[2.]Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, Th2 3:7. Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: "We behaved not ourselves disorderly among you (Th2 3:7), we did not spend our time idly, in idle visits, idle talk, idle sports." They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man's bread for nought, Th2 3:8. Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this (Th2 3:9); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow (Th2 3:9), that they might learn how to fill up time, and always be employed in something that would turn to good account.
(2.)He commands and directs those that live idle lives to reform, and set themselves to their business. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, Th2 3:10. It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, Th2 3:12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people's.
(3.)He exhorts those that did well not to be weary in well-doing (Th2 3:13); as if he had said, "Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God."
Historical interpretation
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"But I do not," said he, "give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure; for it is He, indeed, who has power over all."
Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all? And do you, good shepherd and blessed father that you are, to bring about the (desired) end of the man, grace your harangue with all the allurements of mercy in your power, and under the parable of the "ewe" go in quest of your goats? do you, for fear lest your "ewe" again take a leap out from the flock-as if that were no more lawful for the future which was not even once lawful-fill all the rest likewise full of apprehension at the very moment of granting indulgence? And would the apostle so carelessly have granted indulgence to the atrocious licentiousness of fornication burdened with incest, as not at least to have exacted from the criminal even this legally established garb of repentance which you ought to have learned from him? as to have uttered no commination on the past? no allocution touching the future? Nay, more; he goes further, and beseeches that they "would confirm toward him affection," as if he were making satisfaction to him, not as if he were granting an indulgence! And yet I hear (him speak of) "affection," not "communion; "as (he writes) withal to the Thessalonians "But if any obey not our word through the epistle, him mark; and associate not with him, that he may feel awed; not regarding (him) as an enemy, but rebuking as a brother." Accordingly, he could have said that to a fornicator, too, "affection" only was conceded, not "communion "as well; to an incestuous man, however, not even "affection; "whom he would, to be sure, have bidden to be banished from their midst -much more, of course, from their mind.
"And if any man obeyeth not our word by this Epistle." He has not said, He that disobeys, disobeys me, but "note that man." This is no slight chastisement. "Have no company with him." Then again he says, "that he may be ashamed." And he does not permit them to proceed farther. For as he had said, "if any does not work neither let him eat" fearing lest they should perish by hunger, he has added, "But in doing good, be not ye weary." Thus having said, "Withdraw yourselves, and have no company with him," then fearing lest this very thing might cut him off from the brotherhood-for he who gives himself up to despair will quickly be lost if he is not admitted to freedom of conversation-he has added.
Or, commune with him, but at the same time shun him.
so that he may be ashamed: In this way he will come to his senses and repent from his evil ways.
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Summary
In 2 Thessalonians 3:14, the Apostle Paul issues a clear directive to the Thessalonian church regarding individuals who refuse to obey the apostolic instructions conveyed in his letter, particularly concerning the command to work and live orderly lives. This verse outlines a specific communal response: to identify such a person, withdraw from intimate fellowship with them, and do so with the redemptive aim of causing them to feel a godly shame that leads to repentance and restoration. It underscores the church's responsibility to uphold divine order and the importance of accountability within the Christian community for the sake of individual spiritual health and corporate witness.
Context
Literary Context
This verse is situated within Paul's concluding exhortations and instructions in his second letter to the Thessalonians. The immediate preceding verses 2 Thessalonians 3:6-13 address the problem of idleness and disorderly conduct among some believers, which had been a persistent issue since the first epistle. Paul had already commanded them to "withdraw yourselves from every brother that walketh disorderly" 2 Thessalonians 3:6, and he reinforced this by reminding them of his own diligent example of working to support himself 2 Thessalonians 3:7-9. Verse 14, therefore, serves as a concrete, practical step in the process of dealing with those who stubbornly refuse to heed these commands, providing a mechanism for communal accountability before the softening instruction in 2 Thessalonians 3:15.
Historical & Cultural Context
The early Christian communities, like the one in Thessalonica, were tightly knit social units where shared meals, fellowship, and mutual support were central to their identity and survival. In this context, withdrawal of fellowship was a significant social and spiritual consequence, far more impactful than it might be in modern, individualistic societies. Some members in Thessalonica, perhaps fueled by an overzealous expectation of Christ's imminent return, had ceased working, becoming dependent on others and disruptive "busybodies" 2 Thessalonians 3:11. Paul's instructions here reflect a pastoral concern for the health of the community, the integrity of the gospel message, and the spiritual well-being of the errant individuals. The concept of "shame" (Greek entrépō) was also a powerful motivator in ancient Mediterranean cultures, often leading to a desire for reconciliation and restoration of honor.
Key Themes
This verse powerfully contributes to several key themes in 2 Thessalonians and Pauline theology. It highlights the theme of church discipline and order, demonstrating that the church is not merely a collection of individuals but a structured community with standards of conduct derived from apostolic teaching. It emphasizes accountability to divine instruction, asserting the authority of Paul's "word by this epistle" as God's authoritative revelation. Furthermore, it underscores the redemptive purpose of discipline, as the ultimate goal of "shaming" the individual is not punitive exclusion but rather their repentance and restoration, a theme also seen in 1 Corinthians 5 and Matthew 18. The passage also implicitly addresses the importance of work and self-sufficiency within the Christian life, countering the idleness that threatened the community's witness.
Exposition and Analysis
Key Word Analysis
This term signifies "to hear under (as a subordinate)," implying attentive listening that leads to heeding or conforming to a command or authority. In this context, it refers to a deliberate and persistent refusal to comply with the clear apostolic instructions regarding orderly conduct and diligent work, indicating not merely ignorance but willful disobedience.
Derived from the word for "sign" or "mark," sēmeióō means "to distinguish" or "to mark for avoidance." It implies a public identification or designation of the individual who is disobedient, making their conduct known to the community so that the prescribed action of withdrawal can be consistently applied. It is a formal recognition of their deviation.
This word carries the meaning "to invert" or "to confound," and in a bad sense, "to shame" or "to make blush." The purpose of the communal action is to evoke a healthy, godly shame or embarrassment over their disorderly conduct, which is intended to lead to introspection, repentance, and a desire to return to fellowship and obedience, rather than destructive guilt or permanent alienation.
Verse Breakdown
"And if any man obey not our word by this epistle"
This clause establishes the condition for the disciplinary action. "Our word by this epistle" refers to the authoritative instructions Paul has given throughout the letter, particularly the commands to work quietly and not be idle 2 Thessalonians 3:10-12. The phrase "if any man obey not" implies a persistent and willful disregard, not a momentary lapse.
"note that man"
This is the first specific instruction to the community. To "note" someone means to publicly identify them and their disobedient behavior. It's a formal recognition of their status as an individual who is out of step with the community's standards and apostolic teaching, setting the stage for the subsequent action.
"and have no company with him"
This is the core of the disciplinary action. "Have no company" (Greek synanamígnymi) means to cease intimate association, particularly in shared meals and close fellowship. It does not imply total shunning or treating them as an enemy, as clarified in 2 Thessalonians 3:15, but rather a withdrawal of the close, affirming fellowship that characterizes the Christian community.
"that he may be ashamed"
This final clause reveals the redemptive purpose behind the action. The withdrawal of fellowship is not punitive in a retributive sense, but therapeutic. The aim is to create a social and spiritual discomfort that leads the disobedient individual to feel a godly shame, prompting them to reflect on their conduct, repent, and ultimately be restored to proper conduct and full fellowship.
Literary Devices
Paul employs Imperative Mood throughout this section, issuing direct commands ("note," "have no company") to the Thessalonian believers, underscoring the authority of his apostolic instructions and the church's responsibility to act. The verse also utilizes Cause and Effect (or Purpose Clause) with the phrase "that he may be ashamed," clearly stating the intended outcome of the disciplinary action. This highlights the redemptive goal of the church's intervention. Furthermore, there is an implied Contrast between the "disorderly" and the "orderly," reinforcing the community's expected standards of conduct. The entire passage functions as a form of Pastoral Admonition, providing practical guidance for maintaining the health and integrity of the nascent Christian community.
Theological and Thematic Connections
This verse provides crucial insight into the early church's understanding of communal responsibility and the nature of Christian discipline. It demonstrates that the church is called to be a community of accountability, where love for one another includes the willingness to confront sin and disorder for the sake of spiritual health. The disciplinary action is not about punishment or exclusion, but about loving correction aimed at restoration, reflecting God's own patience and desire for repentance. It underscores that Christian fellowship is not unconditional; it is predicated on adherence to Christ's teachings and an orderly walk that honors the gospel. The goal is always to bring the erring brother back into alignment with the body, not to cast them out permanently.
Reflection and Application
2 Thessalonians 3:14 presents a challenging but vital principle for believers today: the necessity of communal accountability and redemptive discipline within the church. In an age that often prioritizes individual autonomy above all else, this verse reminds us that true Christian community involves a mutual commitment to uphold biblical standards and to lovingly confront behavior that deviates from them. The purpose is never to condemn or ostraciously punish, but to create an environment where a brother or sister, through the discomfort of being "noted" and having fellowship withdrawn, might be moved to a godly shame that leads to repentance and restoration. This requires courage, discernment, and a deep love for the individual, always remembering that the goal is not to treat them as an enemy but as a brother in need of correction. It prompts us to consider how our own lives reflect the order and diligence expected of believers, and how we might participate in the loving, restorative work of the church.
Questions for Reflection
FAQ
Does "have no company with him" mean complete shunning or cutting off all contact?
No, the instruction to "have no company with him" (Greek synanamígnymi) does not mean complete shunning or treating the person as an enemy. As clarified in the very next verse, 2 Thessalonians 3:15, Paul states, "Yet count him not as an enemy, but admonish him as a brother." The phrase implies a cessation of intimate, affirming fellowship, particularly shared meals and close social interaction that symbolized unity and acceptance within the early Christian community. The goal is to create a discomfort that prompts repentance, not to isolate or condemn permanently. It's a withdrawal of the privileges of close fellowship, designed to highlight the seriousness of their disobedience and encourage a change of heart, while still maintaining the possibility of brotherly admonition and eventual restoration.
Christ-Centered Fulfillment
While 2 Thessalonians 3:14 provides practical instructions for church discipline, its underlying principles find their ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The very concept of a "word" to be obeyed, as Paul's epistle represents, points to Christ as the ultimate "Word of God" John 1:1. Jesus himself, though full of grace and truth John 1:14, also demonstrated the necessity of confronting sin and calling for repentance, even using strong language with those who stubbornly refused to heed His teachings Matthew 23. The disciplinary action described here, aimed at leading to "shame" and ultimately repentance, mirrors the Holy Spirit's work of convicting the world of sin, righteousness, and judgment John 16:8. The ultimate purpose of such discipline—restoration to fellowship—is at the heart of Christ's mission, who came to seek and to save the lost Luke 19:10 and reconcile humanity to God through His atoning sacrifice 2 Corinthians 5:18-19. Thus, the church's act of discipline, when exercised in love and with a redemptive aim, participates in the ongoing work of Christ to bring His people to conformity with His character and to maintain the purity and witness of His body, the Church.