2 Thessalonians 3:15

KJV

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

KJV (with Strong's)

Yet {G2532} count {G2233} him not {G3361} as {G5613} an enemy {G2190}, but {G235} admonish {G3560} him as {G5613} a brother {G80}.

Complete Jewish Bible

But don’t consider him an enemy; on the contrary, confront him as a brother and try to help him change.

Berean Standard Bible

Yet do not regard him as an enemy, but warn him as a brother.

American Standard Version

And yet count him not as an enemy, but admonish him as a brother.

Commentary

### SUMMARY
In 2 Thessalonians 3:15, the Apostle Paul delivers a crucial directive regarding the treatment of a fellow believer who has become disorderly or disobedient within the community. While the preceding verses advocate for a form of withdrawal from such individuals to induce shame and repentance, this verse provides a vital counterpoint, ensuring that disciplinary measures are always tempered with brotherly love and aimed at restoration rather than alienation, emphasizing that even in their disobedience, they remain a part of the spiritual family.

### CONTEXT
* **Literary Context:** This verse serves as the culmination of Paul's instructions concerning disorderly conduct within the Thessalonian church, particularly addressing those who were idle and disruptive. In [2 Thessalonians 3:6](/2_thessalonians/3-6 "2 Thessalonians 3:6 - Command to Withdraw from Disorderly Brothers"), Paul issues a strong command to "withdraw yourselves from every brother that walketh disorderly." He then elaborates on the nature of this disorder, specifically targeting those who were "not working at all, but are busybodies" in [2 Thessalonians 3:11](/2_thessalonians/3-11 "2 Thessalonians 3:11 - Idleness and Busybodies"). The purpose of this withdrawal is clarified in [2 Thessalonians 3:14](/2_thessalonians/3-14 "2 Thessalonians 3:14 - Mark and Do Not Associate"), where Paul instructs the community to "note that man, and have no company with him, that he may be ashamed." Verse 15 then acts as a crucial qualifier, preventing this disciplinary action from devolving into outright condemnation or treating the erring brother as an outsider, thereby maintaining the restorative intent of the entire process.
* **Historical & Cultural Context:** The Thessalonian church, like many early Christian communities, faced internal challenges related to eschatological expectations and practical living. Some members, perhaps believing the Lord's return was imminent, had ceased working, becoming dependent on others and disruptive. This idleness was not merely a personal failing but a societal and theological issue, undermining the community's witness and economic stability. Paul's instructions reflect the need for order and discipline within a nascent community that was often a minority group in a hostile Roman world. Maintaining internal cohesion and a strong moral reputation was paramount for the church's survival and growth. The concept of "admonition" was common in Greco-Roman philosophical and familial contexts, referring to moral instruction or gentle correction, often from a superior or elder to a younger or less experienced person, aiming for their betterment.
* **Key Themes:** The overarching theme in this section of [2 Thessalonians](/2_thessalonians/3 "2 Thessalonians 3 - Exhortations and Warnings") is **Christian Discipline and Restoration**. Paul emphasizes that while accountability is essential for the health of the body of Christ, its ultimate purpose is always to bring the erring member back into fellowship, not to cast them out. This highlights the theme of **Brotherly Love and Community Responsibility**, where the church is called to care for its members even when they stray, reflecting the divine patience and desire for repentance. The instruction to "admonish him as a brother" underscores the enduring **Family of God** dynamic, where relationships are not severed by missteps but are instead strengthened through loving correction, contrasting sharply with the treatment of those truly hostile to the faith, as seen in passages like [Matthew 18:17](/matthew/18-17 "Matthew 18:17 - Treating Unrepentant as Gentile and Tax Collector").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **count (Greek, _hēgéomai'_):** From G2233, this word means "to lead," but figuratively, "to deem" or "to consider." In this context, it instructs believers on how they should *regard* or *perceive* the disorderly brother. Despite the necessary withdrawal of fellowship, they are not to mentally categorize or treat this person as an enemy, but rather to maintain an internal disposition of brotherly love and hope for their restoration. It speaks to the attitude and intention behind the discipline.
* **enemy (Greek, _echthrós'_):** From G2190, this term denotes someone who is "hateful" or "hostile," often an adversary. Paul's explicit instruction not to count the disorderly brother as an "enemy" is crucial. An enemy is someone against whom one wages war, someone to be defeated or excluded entirely. By contrast, the erring brother, despite their disruptive behavior, is still considered "in Christ" and part of the family, and thus the approach must be fundamentally different from how one would treat an outsider or an opponent of the gospel.
* **admonish (Greek, _nouthetéō'_):** From G3560, this word means "to put in mind," or "to caution or reprove gently." It implies a process of warning, counseling, and instructing with the aim of bringing about a change of mind and behavior. It is not a harsh, punitive rebuke aimed at shaming for shame's sake, but a loving, persuasive appeal to reason and conscience, intended to restore the individual to a right walk. This term highlights the pastoral, corrective nature of the discipline.

#### Verse Breakdown
* **"Yet count him not as an enemy,"**: This clause serves as a vital qualification to the preceding instructions about withdrawing from disorderly brothers. It explicitly forbids the community from adopting a hostile or adversarial stance towards the individual. Despite their difficult behavior and the need for corrective action, the erring brother is not to be regarded as an outsider, an opponent of the faith, or someone to be treated with animosity. This sets a clear boundary against punitive or vindictive discipline.
* **"but admonish him as a brother."**: This second clause provides the positive command, outlining the proper approach. Instead of treating them as an enemy, the community is to engage in "admonition" – a gentle, persuasive, and instructive form of correction. The phrase "as a brother" emphasizes the enduring familial bond within the Christian community. It means the correction must be motivated by love, concern, and a desire for the individual's spiritual well-being and restoration, reflecting the care one would show a family member, even when they err.

#### Literary Devices
Paul employs a powerful use of **Antithesis** in this verse, juxtaposing "not as an enemy" with "but admonish him as a brother." This sharp contrast highlights the fundamental difference in approach and attitude required for internal church discipline versus external opposition. It underscores that even when dealing with difficult behavior, the underlying relationship remains one of brotherhood, demanding a compassionate and restorative method. Furthermore, the phrase "admonish him as a brother" functions as a **Metaphor** or **Simile**, drawing upon the familiar concept of family relationships to convey the warmth, care, and inherent value that should characterize all internal correction. It's not just *like* a brother, but *because* he *is* a brother, the admonition must be imbued with love and a desire for his good.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes our understanding of Christian discipline, demonstrating that it is fundamentally a redemptive act rooted in love, not a punitive one driven by condemnation. It underscores the New Testament's emphasis on the church as a family, where accountability is exercised within the bonds of grace and truth. The goal is always the spiritual healing and restoration of the individual, reflecting God's own patience and desire for all to come to repentance. This approach prevents discipline from becoming a tool for exclusion and instead transforms it into an expression of the community's commitment to each member's sanctification and ultimate reconciliation with God and fellow believers.

* [Galatians 6:1](/galatians/6-1 "Restoring a Brother Gently")
* [Matthew 18:15-17](/matthew/18-15-17 "Steps for Church Discipline")
* [1 Corinthians 5:5](/1_corinthians/5-5 "Delivering to Satan for Destruction of Flesh")

### REFLECTION AND APPLICATION
2 Thessalonians 3:15 stands as a timeless beacon for how believers and the church should navigate the challenging waters of internal conflict and sin. It calls us to a higher standard of love and grace, even when confronted with difficult behaviors. When a brother or sister strays, our first impulse must not be judgment or ostracization, but a compassionate desire for their return. This requires humility, patience, and a willingness to engage in uncomfortable but necessary conversations, always framed by the understanding that the individual remains a cherished member of God's family. It's about speaking truth in love, with the ultimate aim of seeing them reconciled and walking in step with Christ, rather than driving them further away. This verse challenges us to embody the very heart of the Good Shepherd, who leaves the ninety-nine to pursue the one lost sheep, not to condemn it, but to bring it safely home.

#### Questions for Reflection
* **How does the instruction to "admonish as a brother" challenge our natural inclinations when someone in our community is acting disorderly?**
* **What practical steps can we take to ensure that our attempts at correction are truly restorative and not punitive?**
* **In what ways might we unintentionally "count someone as an enemy" through our words, attitudes, or actions, even if we don't explicitly say it?**

### FAQ

**What is the difference between "withdrawing fellowship" (2 Thess 3:6, 14) and "not counting as an enemy" (2 Thess 3:15)?**

Answer: The distinction is crucial for understanding Paul's intent. "Withdrawing fellowship" (or "having no company" as in [2 Thessalonians 3:14](/2_thessalonians/3-14 "2 Thessalonians 3:14 - Mark and Do Not Associate")) is a disciplinary measure designed to create a sense of shame or discomfort in the disorderly individual, prompting them to recognize their error and repent. It's a temporary, targeted social distancing within the community, not an act of excommunication or hatred. "Not counting as an enemy" clarifies the *spirit* in which this withdrawal is to be carried out. It means that despite the disciplinary action, the individual is still regarded as a brother or sister in Christ, part of the family of God. The intention is always restorative—to bring them back into full, harmonious fellowship—rather than to permanently alienate or treat them with hostility, as one would a genuine opponent of the faith. The goal is reconciliation, not condemnation, reflecting the principles found in [Galatians 6:1](/galatians/6-1 "Galatians 6:1 - Restoring a Brother Gently").

### CHRIST-CENTERED FULFILLMENT
2 Thessalonians 3:15, though a practical instruction for church discipline, deeply resonates with the heart of Christ's ministry and the nature of God's redemptive plan. Jesus, the ultimate example of divine love and truth, consistently sought the restoration of the lost and the wayward. He did not come to condemn the world but to save it ([John 3:17](/john/3-17 "John 3:17 - Jesus Did Not Come to Condemn")). His approach to sinners was always one of compassionate engagement, calling them to repentance while extending grace, as seen in His interactions with the woman caught in adultery ([John 8:1-11](/john/8-1-11 "John 8:1-11 - Jesus and the Woman Caught in Adultery")) or Zacchaeus ([Luke 19:1-10](/luke/19-1-10 "Luke 19:1-10 - Zacchaeus the Tax Collector")). The admonition to "admonish him as a brother" mirrors God's own fatherly discipline, which is always for our good, "that we may share in his holiness" ([Hebrews 12:10](/hebrews/12-10 "Hebrews 12:10 - God Disciplines for Our Good")). Thus, this verse calls the church to embody the restorative, grace-filled, yet truth-speaking character of Christ Himself, demonstrating that true love seeks not to destroy, but to heal and reclaim, reflecting the very mission of the Lamb of God who laid down His life for His brethren ([John 15:13](/john/15-13 "John 15:13 - Greater Love Has No One Than This")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Titus 3:10

A man that is an heretick after the first and second admonition reject;

1 Thessalonians 5:14

Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all [men].

1 Corinthians 5:5

To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

1 Corinthians 4:14

¶ I write not these things to shame you, but as my beloved sons I warn [you].

Proverbs 9:9

Give [instruction] to a wise [man], and he will be yet wiser: teach a just [man], and he will increase in learning.

Proverbs 25:12

[As] an earring of gold, and an ornament of fine gold, [so is] a wise reprover upon an obedient ear.

Galatians 6:1

¶ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.