2 Thessalonians 3:6 gives the same command to avoid unruly brothers, establishing the earlier instruction referenced here.

2 Thessalonians 2:15 emphasizes holding to apostolic traditions taught by word or letter, the basis for obeying the instructions in this letter.

Luke 15:18-21 shows the prodigal son's humble confession and return — the ideal result of the shaming isolation commanded here.

1 Thessalonians 4:8 warns that disregarding apostolic instruction is disregarding God — reinforces the seriousness of disobeying here.

2 Corinthians 10:6 states readiness to punish disobedience — directly parallels the discipline command here to make the disobedient ashamed.

2 Corinthians 2:9 shows Paul testing obedience through a letter — parallel to his command here to note those who disobey.

1 Corinthians 5:11 expands the list of sinful brothers to avoid, reinforcing the disassociation commanded here.

Romans 16:17 instructs believers to turn away from those causing division, aligning with the avoidance command here.

Matthew 18:17 provides Jesus’ model for church discipline, treating unrepentant members as outsiders, echoing the separation here.

Ezekiel 36:32 explicitly calls Israel to be ashamed and confounded — directly paralleling the shame this discipline intends.

Ezekiel 36:31 says purified Israel will loathe their sins — the same self-reproach that this verse's shame is meant to produce.

Ezekiel 16:61-63 shows shame leading to remembrance and covenant forgiveness — matching the hoped-for outcome of this disciplinary shame.

Jeremiah 31:18-20 depicts Ephraim's repentance after divine discipline — the exact restoration this shaming seeks to bring about.

1 Corinthians 5:5 applies a similar church discipline: removing a sinner from fellowship for his ultimate salvation, as here shaming aims to restore.

2 Timothy 3:5 instructs to avoid those with a form of godliness but no power, directly paralleling the shunning of disobedient church members.

2 Corinthians 2:7 shows the next step after discipline: forgive and comfort the repentant person, complementing the shaming here.

Hebrews 13:17 calls for obeying leaders, contrasting the corrective disassociation here for those who disobey.

1 Corinthians 5:9 commands not to associate with immoral people, establishing a pattern for the same disassociation principle applied here.

Titus 3:10 instructs to reject a divisive person after warnings, paralleling the disciplinary separation here.

Philippians 3:17 urges imitation of faithful examples, the positive counterpart to noting and avoiding the disobedient here.

Ephesians 5:11 echoes the command to have nothing to do with evil deeds and expose them, similar to avoiding disobedient believers.

Numbers 12:14 shows Miriam’s public shame and separation, an OT precedent for the shaming discipline seen here.

Jeremiah 6:15 shows people unashamed and unable to blush, leading to judgment — contrasting the restorative shame this discipline aims to produce.

Jeremiah 3:3 describes a shameless refusal to blush — the opposite response to the shame intended here for correction.

Psalm 83:16 asks God to shame enemies so they seek Him, echoing the redemptive purpose behind shaming the disobedient here.