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2 Thessalonians 3:15

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

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The verse in its languages

Vulgate (Clementine)
et nolite quasi inimicum existimare, sed corripite ut fratrem.
Greek New Testament (SBLGNT)
καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν.

Haydock's commentary

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)

From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.

The Fathers on this verse

St Polycarp Epistle to the Philippians, Chapter XI. Expression of grief on

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. …

Tertullian On Modesty, Chapter XIII

We know plainly at this point, too, the suspicions which they raise. For, in fact, they suspect the Apostle Paul of having, in the second (Epistle) to the Corinthians, granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be “surrendered to Satan, for the destruction of the flesh,”, impious heir as he was to his father’s wedlock; as if he subsequently erased his own words, writing: “But if any hath wholly saddened, he hath not wholly saddened me , but in part, lest I burden you all. Sufficient is such a chiding which is given by many; so that, on the contrary, ye should prefer to forgive and console, lest, perhaps, by more abundant sadness, such an one be devoured. For which reason, I pray you, confirm toward him affection. For to this end withal have I written, that I may learn a proof of you, that in all (things) ye are obedient to me. …

St Augustine Sermons on Selected Lessons of the New Testament, On the words of the Gospel, Matt. x. 16, ‘Behold, I send you forth as sheep in the midst of wolves,’ etc. Delivered on a Festival of Martyrs

4. Now what need is there to commend to you in many words the simplicity of the dove? For the serpent’s poison had need to be guarded against: there, there was a danger in imitation; there, there was something to be feared; but the dove may you imitate securely. Mark how the doves rejoice in society; everywhere do they fly and feed together; they do not love to be alone, they delight in communion, they preserve affection; their cooings are the plaintive cries of love, with kissings they beget their young. Yea even when doves, as we have often noticed, dispute about their holes, it is as it were but a peaceful strife. Do they separate, because of their contentions? Nay, still do they fly and feed together, and their very strife is peaceful. …

St John Chrysostom The Homilies of St. John Chrysostom, Matthew X. 34

And this I say, not as making a law in favor of idleness, far from it; but rather very earnestly wishing all to be employed; for sloth is the teacher of all wickedness: but I beseech you not to be unmerciful, nor cruel. Since Paul also, having made infinite complaints, and said, “If any will not work, neither let him eat,” stopped not at this, but added, “But ye, be not weary in well doing.”“Nay, but these things are contradictory. For if thou hast commanded for them not to eat, how exhortest thou us to give?” I do so, saith He, for I have also commanded to avoid them, and “to have no company with them;” and again I said, “Count them not as enemies, but admonish them;”not making contradictory laws, but such as are quite in unison with each other. Because, if thou art prompt to mercy, both he, the poor man, will soon be rid of his idleness, and thou of thy cruelty.

St John Chrysostom The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians, 2 Thessalonians 3:3-5

Ver. 15 . “Yet count him not as an enemy, but admonish him as a brother.” By this he shows that he has assigned a heavy punishment against him, in depriving him of freedom of conversation.

St Gregory the Great The Book of Pastoral Rule, How those that are at variance and those that are at peace are to be admonished

( Admonition 23.) Differently to be admonished are those that are at variance and those that are at peace. For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace ( Gal. v. 22 ). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul says, Whereas there is among you envying and strife, are ye not carnal ( 1 Cor. iii. 3 )? Hence again he says also, Follow peace with all men and holiness, without which no man shall see the Lord ( Heb. xii. 14 ). …