2 Thessalonians 3:14

B and a number of minuscules read (λογῳ) υμων for ημων; Thphyl quotes Chr, seemingly by error, to the same effect. B makes the same senseless mistake in 2 Corinthians 6:11.

σημειουσθαι, in אD*GP 17, cop go. The confusion of -ε and -αι is the commonest of itacisms (“innumeris locis promiscue ponuntur,” Tischdf); the spelling of such verb-forms is no index to their grammatical meaning.

συναναμιγνυσθαι: so in אABGgr 17 (Dgr*, which must be peculiar, -μισγεσθαι); -σθε, in Db, cKLP &c. and versions. Dgr*GKLP &c. introduce και before μη συναναμ., understanding the verb surely as imperative, despite the -σθαι of D* and G. Cf. the notes on 2 Thessalonians 2:2 and 1 Thessalonians 5:13 above, and the Expository Note on this verse below.

14. εἰ δέ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς. But if any one is disobeying our word (sent) through this letter. Remembering the neglect of the former admonition (1 Thessalonians 4:11 f.), the writers anticipate that this remonstrance may be disregarded by some of the offenders. The matter is put, according to Greek epistolary idiom, from the readers’ standpoint—in present time. The Letter has been read in the assembly; the ἄτακτοι have received the Apostolic message; the Church appeals to them; some acknowledge their fault and promise amendment; one or more, it is feared, will prove refractory, giving no sign of obedience: the Church must now deal with these. Εἰ with present indicative assumes an existing case; see note on εἴ τις οὐ θέλει, 2 Thessalonians 3:10—also on the use of οὐ rather than μή: the stronger particle assumes a positive refusal of obedience.

Διὰ τῆς ἐπιστολῆς qualifies the verbal noun λόγῳ—“our word (spoken, addressed to him) through the Epistle”: cf. note on the two nouns in 2 Thessalonians 2:15. The λόγος in question is specifically the pointed command and appeal of the last verse. Ἡ ἐπιστολή, “the (present) letter,” as in 1 Thessalonians 5:27; Romans 16:22; Colossians 4:16, &c.

Διὰ τῆς ἐπιστολῆς is attached by some of the older commentators to σημειοῦσθε—“note this man through letter (scil. to us),” as though the Thessalonians were instructed to send to the Apostles the names of recusants in writing; “eos vult apud se deferri” (Calvin). But the position of the clause, the use of the definite article, and the scope of the context are against this reading of the verse. The purpose of the σημειοῦσθαι is not to inform the Apostles at a distance, but to prevent συναναμίγνυσθαι on the spot. The διά clause insists that the “word conveyed by letter” shall take effect just as though it were directly uttered; see again note on εἴτε διὰ λόγου εἴτε διʼ ἐπιστολῆς ἡμῶν, 2 Thessalonians 2:15.

τοῦτον σημειοῦσθε, μὴ συναναμίγνυσθαι αὐτῷ, take note of this man, not to associate with him—literally, “not to mix-up-along with him”: the same double compound is used in 1 Corinthians 5:9; 1 Corinthians 5:11; ἀναμίγνυσθαι is classical Greek in this sense; συναναμίγνυσθαι appears in the κοινή. Σημειοῦσθαι (middle), N.T. hap. leg.—“to put a mark upon”, or “make a note of, for oneself”—is another word of the κοινή (Attic ἀποσημαίνεσθαι). The “nothing”, one imagines, would be effected by publicly naming the culprit in the Church as thus under censure.

ἵνα ἐντραπῇ, that he may be abashed. Ἐντρέπομαι (cf. 1 Corinthians 4:14; Titus 2:8; Luke 18:2, &c.) is passive, signifying “to be turned in (upon oneself)”; the idiom only appears in later Greek. This is all the punishment desired, at least in the first instance; the door is left open for repentance. The direction of 1 Corinthians 5:13 is far sterner, as the offence was more heinous. Cf. the treatment of the later case of discipline (surely different from that of 1 Corinthians 5) at Corinth in 2 Corinthians 2:6-8.