And if any man obey not our word by this letter, note that man, and have no company with him, that he may be ashamed.
And if any man obey not our word by this letter, note that man, and have no company with him, that he may be ashamed.
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.
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.
And if any man obeyeth not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
If any man doesn't obey our word in this letter, note that man, that you have no company with him, to the end that he may be ashamed.
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.
If any man obey not - They had disobeyed his word in the first epistle, and the Church still continued to bear with them; now he tells the Church, if they still continue to disregard what is said to them, and particularly his word by this second epistle, they are to mark them as being totally incorrigible, and have no fellowship with them.
Some construe the words δια της επιστολης with τουτον σημειουσθε· Give me information of that man by a letter - let me hear of his continued obstinacy, and send me his name. This was probably in order to excommunicate him, and deliver him over to Satan for the destruction of the body, that the spirit might be saved in the day of the Lord Jesus. The words of the original will bear either construction, that in the text, or that given above.
And if any man obey not our word by this epistle - Margin, "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, because:
(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; see the notes on 1 Corinthians 5:2-4.
(4) though the Greek will admit of either construction, yet it rather favors this; see Oldhhausen, 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 contact 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; see the 2 Thessalonians 3:6 note, and Matthew 18:17 note; compare 2 John 1:10-11.
3:14 Have no company with him - No intimacy, no familiarity, no needless correspondence.