II Thessalonians 3:14 · Bible study
2 Thessalonians 3:14 Commentary: Marking the Disorderly for Restoration
Greek · 11 what the commentators say
Meaning in one sentence
Paul commands the church to note and withdraw from the obstinate, aiming for shame that leads to repentance, a balanced discipline with a restorative goal.
Research Summary
- Meaning: Christians are to publicly disassociate from persistent, unrepentant disobedience in the church, aiming to restore the person through shame that produces repentance.
- Key words: σημειόω (sēmeioō, mark/note), συναναμίγνυμι (sunanamignumi, mix with/associate), ἐντρέπω (entrepō, shame/turn inward).
- Main debate: Whether ‘by this epistle’ modifies ‘obey’ (standard view) or ‘note’ (mark him by letter, as the marginal reading allows).
- Theological theme: Restorative church discipline, love that speaks the truth, with the brother’s soul as the prize.
- Best use: Teach alongside 2 Thessalonians 3:15 and Matthew 18:15-20 to show discipline as a corporate, redemptive act, not a weapon.
Translation Comparison
BSB Berean Standard Bible 2020
Take note of anyone who does not obey the instructions we have given in this letter. Do not associate with him, so that he may be ashamed.
WEB World English Bible 2000
If any man doesn’t obey our word in this letter, note that man and have no company with him, to the end that he may be ashamed.
KJV King James Version 1769
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.
ASV American Standard Version 1901
And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed.
YLT Young's Literal Translation 1898
and if any one do not obey our word through the letter, this one note ye, and have no company with him, that he may be ashamed,
Darby Darby Bible 1890
But if any one obey not our word by the letter, mark that man, and do not keep company with him, that he may be ashamed of himself;
Douay-Rheims Douay-Rheims Bible 1899
And if any man obey not our word by this epistle, note that man and do not keep company with him, that he may be ashamed.
Translations in other languages (10 available)
Y si alguno no obedeciere á nuestra palabra por carta, notad al tal, y no os juntéis con él, para que se avergüence.
Mas se alguém não obedecer à nossa palavra contida nesta carta, adverti-o, e não vos mistureis com ele, para que ele se envergonhe;
Et si quelqu’ un n’ obéit pas à ce que nous disons par cette lettre, notez-le, et n’ ayez point de communication avec lui, afin qu’ il éprouve de la honte.
So aber jemand nicht gehorsam ist unserm Wort, den zeigt an durch einen Brief, und habt nichts mit ihm zu schaffen, auf daß er schamrot werde;
Maar indien iemand ons woord, door deze brief geschreven, niet gehoorzaam is, tekent dien; en vermengt u niet met hem, opdat hij beschaamd worde;
E se qualcuno non ubbidisce a quel che diciamo in questa epistola, notatelo quel tale, e non abbiate relazione con lui, affinché si vergogni.
A jeźli kto jest nieposłuszny słowu naszemu przez list pisanemu, tego naznaczcie, a nie mieszajcie się z nim, aby się zawstydził;
Если же кто не послушает слова нашего в сем послании, того имейте на замечании и не сообщайтесь с ним, чтобы устыдить его.
若 有人 不 聽從 我們 這信 上 的話，要記下 他，不 和他 交往，叫 他自覺羞愧。
And if any man does not give attention to what we have said in this letter, take note of that man, and keep away from him, so that he may be shamed.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Thessalonians 3:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Paul here escalates the earlier command to withdraw from disorderly believers (2 Th 3:6). Barnes and Gill argue the instruction is to mark out the defiant person for the congregation, sēmeiousthe (σημειοῦσθε) meaning literally ‘set a mark on’, a public distinction so the church can act. The prohibited association, mē sunanamignusthai (μὴ συναναμίγνυσθαι), carries the sense of not mixing together, whether in fellowship or needless social contact (Wesley: ‘no intimacy, no familiarity’). Calvin sees this as excommunication proper, a step beyond simple withdrawal; Jamieson-Fausset-Brown agrees it includes shunning. Yet all note the goal: entrapēa (ἐντραπῇ), a verb that means ‘to turn someone to look inward, to be shamed.’ As Gill and Matthew Henry stress, the aim is not destruction but recovery, shame that works repentance. Even those who read ‘by this epistle’ as marking by letter (Clarke, marginal reading) still agree the congregation acts toward restoration.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Standard reading – obey the letter: Connect 'by this epistle' with 'obey' (most commentators, grammatical parallelism with v.6, consistent with the close of the letter).
- Marginal reading – mark by letter: Connect 'by this epistle' with 'note that man' – report his name to Paul for apostolic censure (Clarke, marginal note in many Bibles, Calvin).
What is clear: Paul commands the church to take visible, public action toward a persistent disobedient member, with the goal of restoration through shame, and never to treat that person as an enemy.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of shaming | Shame is intended to bring the offender to repentance and restoration, not to humiliate permanently. | Some traditions (e.g., certain Reformed and Catholic) have used formal excommunication and public shaming as routine discipline; others (many modern evangelical churches) avoid shame language, substituting private admonition or administrative removal. |
| Extent of 'no company' | It means breaking off normal fellowship and intimate association (Wesley: 'no familiarity'). | Some argue it forbids all social contact (Calvin, Gill), others limit it to religious fellowship (Jamieson-Fausset-Brown note the admonition of v.15 implies ongoing contact). |
| Who initiates discipline | The whole congregation acts, not just leaders. | Barnes says the church has authority without Paul; Calvin sees Paul needing to be notified and then authorizing excommunication. This reflects different views on apostolic authority vs. local church autonomy. |
| Condition for applying this command | Discipline is for persistent disobedience after warning, not a first offense. | Some apply it to any 'disorderly' behavior (e.g., working not, busybody); others emphasize only those who reject the specific instructions in this letter (v.12). The breadth varies by interpretation of 'our word.' |
Historical & Cultural Context
Thessalonica was a bustling port city where manual labour was common. Some believers there had drawn the conclusion that Christ's return was imminent, so urgent, they argued, that daily work no longer mattered. Their idleness became a public problem: they lived as busybodies, likely visiting house to house spreading rumours about the Day of the Lord (2 Th 2:1-2), and consumed resources from the community without contributing (2 Th 3:10-12).
Paul had already warned in his first letter: quiet living, working with your own hands (1 Th 4:11-12). Now in this second letter, the disorder has grown. The Cambridge Bible notes that the startling announcements about the Second Advent unhinged minds, making it difficult to pursue ordinary occupations. Paul's own example, working night and day (v.8), set a pattern they were ignoring.
The verb ‘withdraw yourselves’ (στέλλεσθαι) in verse 6 echoes a common military image: troops falling out of rank. The disorderly (ἄτακτοι) were literally ‘out of line.’ Discipline in a first-century synagogue or church was a form of community health, aimed at purging infection while recovering the patient. Jewish tradition (Maimonides, cited by Gill) prescribed public shaming for those who would not repent privately. Paul's command to ‘note that man’, to put a visible mark on him, functioned like the public identification of a person under discipline. The phrase ‘have no company with him’ (συναναμίγνυσθαι) originally meant ‘to mix up together’; here it means breaking off the usual social and worship ties that define membership. But verse 15 immediately curbs harshness: ‘yet count him not as an enemy, but admonish him as a brother.’ The action is strong but the heart remains familial.
Textual Notes
The consulted sources note no significant textual variants in the manuscripts of this verse. The phrasing is stable across major hand copies. The main interpretive ambiguity is syntactical: the phrase διὰ τῆς ἐπιστολῆς (‘by this epistle’) can be read with the preceding clause (‘obey our word in this letter’) or with the following (‘note that man by a letter’). Both Barnes and Clarke acknowledge this possibility, but the majority of commentators (and all modern translations) connect it with ‘obey.’
Reception History
In the early church, this verse was cited to support formal excommunication of contumacious members. The Council of Elvira (c. AD 306) references similar withdrawal for persistent sin. During the Reformation, Calvin and the Geneva Bible saw it as authorizing the church to exclude the disobedient from the sacraments and even social interaction, though Calvin insisted the goal was conversion. Puritan and Baptist expositors (Gill, Matthew Henry) stressed the medicinal purpose, shame as a ‘saving sorrow.’ In Methodism, Wesley softened the prohibition to ‘no needless correspondence,’ focusing on spiritual restoration. Modern application often emphasizes the brotherly admonition of verse 15 as a counterweight, treating the shaming as a structured intervention rather than an expulsion.
Preaching This Verse
Three-point outline
- The Problem: Persistent disobedience to apostolic teaching calls for action. The disorderly in Thessalonica had been warned, yet continued, the church could not pretend indifference.
- The Procedure: Mark the individual. Withdraw normal fellowship. This is not a secret process: it is a public, congregational act that says, ‘This matters to all of us.’
- The Purpose: Shame opens the eyes. The Greek word entrapēa (ἐντραπῇ) means to be turned toward self-awareness. The goal is not to humiliate permanently but to restore through the pain of alienation.
Five-point outline
- Groundwork: Paul had already commanded orderly work (v.10-12). Discipline only applies after clear instruction has been ignored.
- Identification: ‘Note that man’, sēmeiouste (σημειοῦσθε). The church must know whom they are dealing with. No vagueness.
- Separation: ‘Have no company.’ Not cold rejection, but a break in normal association that communicates seriousness.
- Intention: ‘That he may be ashamed.’ Shame as a gift, a way of waking someone up to their own condition.
- Boundary: Admonish as a brother (v.15). The relationship continues, but on a different footing. The door remains open.
Illustration hooks
- When a child misbehaves, parents sometimes remove privileges. The child is not kicked out of the family, but feels the weight of separation until they understand what they have done.
- On a sports team, a player who breaks team rules may be benched for a game. The benching is not banishment; it is a temporary sidelining meant to teach responsibility and restore team unity.
- In a workplace, an employee who refuses to follow safety protocols gets a formal warning and is separated from certain functions until they comply. The goal is compliance, not termination.
Questions your congregation is asking
- Is shaming ever appropriate in a culture that prizes self-esteem? How do we apply this without cruelty?
- How do we know when a person has truly crossed the line from weak to stubbornly disobedient?
- What does ‘no company’ mean in a church with potlucks, small groups, and shared life? Does it exclude a coffee invitation?
Leading a Discussion
This passage touches on one of the hardest tasks of church life: accountability that can feel harsh but aims at healing. Before you begin, read verse 15 together. It holds the key: ‘count him not as an enemy, but admonish him as a brother.’ The shaming Paul describes is a severe mercy, not a final rejection. Discuss how that changes the meaning of the actions he commands.
Discussion questions
- Why does Paul issue this command about disobeying ‘our word in this letter’? What does that tell us about the authority he claims for apostolic teaching?
- The Greek verb sēmeiousthe means ‘to set a mark on.’ What kind of ‘marking’ might be appropriate in a modern church setting?
- Barnes and Calvin disagree on whether the phrase ‘by this epistle’ belongs with ‘obey’ or with ‘note.’ How does that difference affect the meaning?
- The goal is ‘that he may be ashamed’ (entrapēa). In what way can shame be a redemptive tool rather than a destructive one?
- Verse 15 immediately softens the command. Why is it important that the disciplined person is still called a brother? How does that shape the church’s attitude?
- Think of a real example where a church had to set boundaries with a member. What went well? What could have been done more lovingly?
- How does this passage connect to Jesus’ teaching in Matthew 18:15-17 about confronting a brother who sins?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 12:14 | Yahweh said to Moses, “If her father had but spit in her face, shouldn’t she be ashamed seven days? Let her be shut up outside of the camp seven days, and after that she shall be brought in again.” |
| Deuteronomy 16:12 | You shall remember that you were a slave in Egypt. You shall observe and do these statutes. |
| Ezra 9:6 | and I said, “My God, I am ashamed and blush to lift up my face to you, my God, for our iniquities have increased over our head, and our guiltiness has grown up to the heavens. |
| Psalms 83:16 | Fill their faces with confusion, that they may seek your name, Yahweh. |
| Proverbs 5:13 | I haven’t obeyed the voice of my teachers, nor turned my ear to those who instructed me! |
| Jeremiah 3:3 | Therefore the showers have been withheld and there has been no latter rain; yet you have had a prostitute’s forehead and you refused to be ashamed. |
| Jeremiah 6:15 | Were they ashamed when they had committed abomination? No, they were not at all ashamed, neither could they blush. Therefore they will fall among those who fall. When I visit them, they will be cast down,” says Yahweh. |
| Jeremiah 31:18 | “I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me, and I will be turned, for you are Yahweh my God. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the Greek phrasing "dia tes epistoles" allows two different readings: either the church is to publicly identify and avoid the disobedient person, or they are to send Paul a letter reporting the person's name. Both interpretations serve the same goal of church discipline.
Calvin's Commentaries Reformed 1564
Calvin stresses that refusing to obey Paul's instruction is not rebellion against a mere man but against God himself. He therefore directs that such a person be reported to him and then excluded from the believers' fellowship, so that shame may lead to repentance. The separation is not mere distance but total withdrawal from society.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that Paul's command to avoid the disorderly person is not a hostile act but a saving measure meant to bring him to shame and repentance. The church must carefully avoid any bitter or unkind treatment that would provoke sullenness instead of reform. Though the offender openly disobeys the Apostle, expulsion is never mentioned, only brotherly admonishment.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes emphasize that the church should publicly identify and avoid anyone who refuses to obey the apostles' teaching in this letter. The goal is not punishment but correction: isolating the person so that shame leads them to repentance and restoration.
Gill's Exposition of the Bible Baptist 1748
Gill interprets “note that man” as formal excommunication, not private admonition. The church must separate the offender and avoid all fellowship so that shame might bring him to repentance. He draws a parallel to the Jewish practice of publicly shaming a sinner until he returns to doing well.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to the Greek behind "be ashamed," which means to be turned inward to look at oneself. The point is that shunning the disorderly brother is meant to make him reflect honestly on his own conduct, not merely to humiliate him publicly.
Lange's Commentary Reformed 1857
Lange sees the disorderly conduct as rooted in eschatological excitement, producing a restless idleness that meddles in others' affairs. He notes Paul's wordplay contrasting those who do no work yet are overly busy. The discipline is a firm but brotherly withdrawal aimed at shaming and restoring, not treating them as enemies.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that even the best Christian community has faulty members, and their disorders prompted Paul's commands. He emphasizes that believers must withdraw from those who refuse to work, yet treat them not as enemies but as brothers to be
Vincent's Word Studies Evangelical 1887
Vincent argues that "by this epistle" belongs with "our word" as the letter's message, not with the following phrase. He explains the Greek: "note" means to set a mark on someone, and "have no company with" means avoiding association, which brings shame.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a sharp line: the believer must not share any intimacy, familiarity, or even unnecessary contact with such a person. This is not mere avoidance of close friendship but a complete suspension of casual association.