Yet do not esteem him as an enemy, but admonish him as a brother.

“I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world?" as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies," but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.”

“What then does Paul mean when he says, "If any one refuses to obey what we say in this letter, note that man, and have nothing to do with him"? In the first place, he says this of brothers, but with a significant limitation which is stated with gentleness. Do not disconnect what is said here from what follows, where, having said, "have nothing to do with him," he added, "do not look on him as an enemy, but warn him as a brother." Do you see how he urges us to hate the deed but love the person? For indeed it is the work of the devil to tear us apart, and he has always taken great care to destroy love, so that the means of correction will be gone, the sinner maintained in error and the way of his salvation blocked. For when the physician hates the sick man and runs from him, and the sick man turns away from the physician, when will the distempered person be restored, seeing that neither the one will call in the other's aid, nor will the other go to him?”

“Here it is as though doves are quarreling together. The apostle said, "If anyone fails to obey our word by this letter, mark that person and do not mix with him." There's the quarrel. But notice how it's a quarrel of doves, not of wolves. He immediately added, "And do not regard him as an enemy, but rebuke him as a brother." A dove is loving even when it is beating; a wolf hates even when it is being charming.”

“Whence the same apostle again admonishes his disciples, saying, "If any man obey not our word, note that man by this epistle; and have no company with him, that he may be confounded." And straightway he added, "Yet count him not as an enemy, but reprove him as a brother." As if to say, Break ye outward peace with him, but guard in your heart's core internal peace concerning him; that your discord with him may so smite the mind of the sinner that peace depart not from your hearts even though denied to him.”

“Above, the Apostle showed what he handed on to them by his own example, namely that they should not be restless, but that they should work; here he shows how he handed this on in the present passage by words and by deeds. Hence he says *when we were*, as if to say: that we might give you a model, we did what we taught, because we declared this, that, etc. These words, as the Gloss says, and Augustine in the book *On the Works of Monks*, certain men were perverting, to mean that it is not lawful for the servants of God to work with their hands, on account of what is said in Matthew 6:34: *be not solicitous*, etc. For they say that this work pertains to solicitude for sustenance. And on account of this they referred this to spiritual works; as if to say: if anyone does not want to do meritorious and spiritual works, he is not worthy to eat. But this is against the intention of the Apostle, who says *we declared* that we ourselves did so, namely in labor and weariness. But what is the meaning of *because if anyone does not want*, etc.? Is this a counsel or a precept? And it seems to be a precept, because below it is said: *if anyone does not obey our word*, etc. Therefore all are bound to work with their hands. Whoever therefore does not work with his hands, but stands idle, sins mortally. I answer. It must be said that it is a precept, but a thing is commanded in two ways: simply, or under a condition. That which is of itself necessary for salvation is commanded simply, and these are the works of the virtues. But under a condition, as when such is the case that the precept cannot be kept without manual work. Now it is commanded to man that he sustain his own body, for otherwise he is a murderer of himself. Genesis 2:16: *of every tree of Paradise you may eat*, etc. By precept, therefore, man is bound to nourish his own body, and likewise we are bound to all the things without which the body cannot live. Hence whoever does not have another means by which to sustain his body lawfully, either by possession or by lawful business, is bound to labor, lest he steal. Ephesians 4:28: *he who stole, let him now steal no more, but rather let him labor, working with his hands*, etc. It is therefore a precept, when one cannot otherwise live lawfully. Hence he says *if anyone does not want to work, neither let him eat*. One or the other of two things is therefore necessary, that a man may eat, namely either that he have a possession, or that he procure it lawfully. Psalm 127:2: *the labors of your hands, for you shall eat*, etc. 1 Thessalonians 4:11: *work with your hands, as we commanded you*, etc. Then when he says *we have heard*, etc., he sets forth the necessity of this precept, because the Apostle says this not so much from the office of a teacher, as on account of a vice of the people. Therefore first he sets forth the fault which induces the necessity of the precept; second he applies a remedy, at the place *but to those who*, etc. He says therefore *we have heard*, etc.; as if to say: therefore I do not conceal this precept, because we have heard that certain ones, etc. For the soul of man must always be occupied about something, and therefore it is necessary that the idle suffer restlessness about unlawful things. 1 Thessalonians 4:11: *give heed that you be quiet*, etc. And he adds *but acting curiously*, namely about the affairs of others. Proverbs 21:25: *desires kill the slothful*. Then he applies a remedy, when he says *but to those who*, etc. And first on the part of those sinning, second on the part of the others, at the place *but you*, etc. He says therefore, to those who are of this sort *we declare* — severely, as a prelate — and *we beseech* — charitably, as their father — that their own bread, not another's but owed to them, namely lawfully acquired, *with silence*, that is, without restlessness, not running about, they eat. Isaiah 30: the cultivation of justice is silence. Ezekiel: idleness taught much malice. Then when he says *but you*, etc., on the part of the others not sinning he applies a twofold remedy. First, namely, that they not cease from doing good; second, that they correct those men, at the place *but if anyone*, etc. He says therefore *but you*, etc., as if to say: do not fail in doing good, even though the idle abuse it. Galatians 5: *doing good, let us not fail*, etc. And this is necessary, even if they should work with their hands, and nothing should be lacking to them, because assistance to others is necessary. Then when he says *but if anyone*, etc., he signifies that they be corrected, and first he shows in what order they are punished; second he shows the effect of the punishment, at the place *that they may be ashamed*; third the end, at the place *and do not*, etc. As to the order indeed: first, he sets forth the fault, second its manifestation, third its punishment. The fault is disobedience; and therefore he says *but if anyone does not obey*. 1 Kings 15:23: *to resist is as it were the sin of divination, and to be unwilling to acquiesce is as it were the crime of idolatry*. The manifestation and the conviction is set forth, when he says *note this man by an epistle*, that is, make him manifest, but through an inquiry into the truth. Job 29:16: *the cause which I did not know, I investigated most diligently*. Their punishment is the sentence of excommunication; hence he says *and do not mingle with him*, etc. 1 Corinthians 5:11: *with such a one not even to take food*. 2 John, v. 10: *do not receive him into the house, nor say to him, hail*. Here note that excommunication is inflicted for disobedience; he must, however, be convicted. Hence he says *if anyone does not obey*, by your epistle, *note this man*, that is, signify him to us, that he may be punished; and yet you meanwhile are not to mingle with him. But the effect of the punishment is that he be ashamed, and from this come to his senses. Ecclesiasticus 4:25: *there is a shame that brings sin, and there is a shame that brings glory*. But the end and intention ought to be his correction, which charity intends; hence he says *and do not regard him as*, because it ought not to be done out of the rancor of hatred, but out of zeal for charity; as if to say: let your avoiding of him not be done out of the hatred of enmity. Matthew 5:44: *love your enemies, do good to those who hate you*. And therefore he says *but correct him as a brother*. In which charity is shown. Psalm 132:1: *behold how good, and how pleasant it is for brothers to dwell in one*, etc. Then when he says *but he himself*, etc., he concludes the epistle. And first the conclusion is set forth; second the salutation, which is as it were the seal of the epistle, at the place *the salutation*, etc. Again the first is divided into two, because he first wishes them the gifts of God, second God himself, at the place *the Lord be*, etc. As to the first he says *he himself*, etc. God is said to be of peace with respect to two things. For peace consists in two things, namely that a man be in concord with himself, and with others. And neither can be had sufficiently except in God: because he is not in concord with himself sufficiently except in God, and less so with others, because then the affection of man is in concord within itself when that which is desired according to one thing suffices with respect to all, which nothing can be except God. Psalm 102:5: *who fills your desire with good things*. For whatever other things, besides God, do not suffice for all, but God suffices. John 16:33: *in me you shall have peace*, etc. Likewise men are not united among themselves, except in that which is common among them, and this is above all God. And therefore he says *may the God of peace give* — not a temporal peace, but an everlasting one, that is, a spiritual one, which begins here, and is perfected there. Psalm 147:3: *who has placed peace as your borders*, etc. And this *in every place*, and in the whole world among the faithful. As to the second he says *the Lord be with you all*, because nothing else is well possessed, unless he himself be possessed through faith and charity. *My salutation*, he says this on account of unfaithful men perverting his epistles. Galatians, last chapter: *see with what letters I have written to you with my own hand*, etc. *Which is a sign*, etc. *Grace*, that is, the gratuitous gift of God, which renders you pleasing to God, etc. John 1:17: *grace and truth came through Jesus Christ*.”

“Yet count him not as an enemy,.... As an enemy of Christ, and the Christian religion, as the Jews and Pagans were; or as an enemy of all righteousness, as Elymas the sorcerer was; as one that has an implacable hatred to good men, and a persecutor of them, and has an utter aversion to them and their principles; nor deal with him in an hostile, fierce, furious, and passionate manner, as if you were seeking his destruction, and not his restoration. This seems to be levelled against the Jews, who allowed of hatred to incorrigible persons: they say (t), "an hater that is spoken of in the law, is not of the nations of the world, but of Israel; but how shall an Israelite hate an Israelite? does not the Scripture say, "thou shall not hate thy brother in thine heart?" the wise men say, when a man sees him alone, who has committed a transgression, and he admonishes him, and he does not return, lo, it is , "a commandment to hate him" until he repents and turns from his wickedness.'' But admonish, or "reprove" him as a brother; as one that has been called a brother, and a member of the church, and who, though criminal, has no bitterness in him against the church, or against the name of Christ, and the doctrines of Christ; and therefore should not be treated in a virulent manner, but with a brotherly affection, meekness, compassion, and tenderness; and who indeed is to be reckoned as a brother, while the censure is passing, and the sentence of excommunication is executing on him; for till it is finished he stands in such a relation: though this also may have respect, as to the manner of excommunicating persons, so to the conduct of the church to such afterwards; who are not to neglect them, and much less to treat them as enemies, in a cruel and uncompassionate manner; but should inquire, and diligently observe, what effect the ordinance of excommunication has upon them, and renew their admonitions and friendly reproofs, if possible, to recover them. (t) Maimon. Hilchot Rotzeach, c. 13. sect. 14.”

“Do not regard him as an enemy. A necessary introduction for those whom Providence has placed over others, to admonish and correct them, but with charity and peace; so that we neither be, nor give them occasion to think we are their enemies. (Witham) — He is your brother; compassionate his weakness; he is a sick member of the same body of which you are one of the members; the greater his infirmity, the greater should be your charity and anxiety for his cure; the greater excommunication separated the delinquent from the communion of the Church, making him in our regard as a heathen or a publican. But he is not here speaking of this kind, for he allows the faithful to speak to him for his spiritual advantage. (Calmet)”