This is one of the leading objects of this Epistle.

I. THE NATURE OF THE OFFENCE REBUKED BY THE APOSTLE. "Withdraw yourselves from every brother that walketh disorderly, and not after the tradition they received from us."

1. It was a habit of idleness caused by the unsettling tendency of the belief that the day of the Lord's coming was near at hand to wind up all human affairs. They were, therefore, "working not at all," allowing themselves to be ignobly dependent either upon richer brethren or upon ecclesiastical funds.

2. Linked with this idle habit was the disposition to be "busybodies - concerning themselves with matters that did not belong to them. Bishops in other men's dioceses," as the figure of the apostle elsewhere describes the same class (1 Peter 4:15); like the younger widows who "were wandering about from house to house, and not only idle, but tattlers also and busybodies" (1 Timothy 5:13). This unworthy habit of life was a serious annoyance and interruption to neighbours, as well as an unwarranted tax upon the generosity of their rich patrons.

3. It was an aggravation of the offence that the offenders were not only "brethren," but were living in deliberate disregard of the apostle's oral instructions during his first visit to Thessalonica. "For even when we were with you, this we commanded you, that if any would not work, neither let him eat." Thus they showed a reckless defiance of apostolic counsel. This was surely to "break rank," as the word "disorder" suggests.

II. THE APOSTLE'S COMMAND TO THE CHURCH RESPECTING THESE OFFENDERS.

1. The time was past for mere requests or exhortations. He had addressed them in this milder tone in the First Epistle: "We beseech you that ye study to be quiet, and do your own business" (1 Thessalonians 4:11). But his request had been disregarded.

2. The command he now addresses to them was backed by Divine authority. "We command you in the Name of our Lord Jesus Christ."

(1) Because he is the Source of all authority in the Church;

(2) because the conduct of the Thessalonian busybodies was a dishonour to the Lord who bought them;

(3) because it was a command to which obedience could be secured so long as the Christians "directed their hearts into the love of God, and the patience of Christ."

3. It was a command to the body of the Church to "withdraw themselves from the disorderly brethren.

(1) It was no command to excommunicate them. It was no case of expulsion or exclusion from Church fellowship, but

(2) what may be called social excommunication. The brethren were to avoid all unnecessary intercourse with them, perhaps the richer members to encourage them no longer in their indolent and restless fanaticism by their ill-placed generosity, and thus bring them to a sense of shame and repentance for their laziness and talebearing. - T.C.

I. THE NEEDS BE FOR THIS COMMAND. Rather abruptly, the Apostle turns from a very important and pleasant subject to one of a totally different character — the proper method of treating those who were idle and disorderly in the Church. He had adverted to this subject in his previous epistle, but in the mild language of exhortation. When he wrote to the Thessalonians, he was aware that there were some among them who were disposed to be idle, and he had tenderly exhorted them "to be quiet, and to mind their own business, and to work with their own hands." But it seems that the exhortation, and the example of Paul himself when at Thessalonica, had not been effectual in inducing them to be industrious. It, therefore, became necessary to use the strong language of command, and to require that if any members would not work, the Church should take due action concerning them. What was the original cause of their idleness is not known. There seems no reason, however, to doubt that it was much increased by their expectation that the Saviour would soon appear, and that the world would soon come to an and. If this was to be so, of what use would it be to labour? Why strive to accumulate property with reference to the wants of a family, or to a day of sickness, or to the requirements of old age? Why should a man build a house that was soon to be burnt up? Or why buy a farm which he was soon to leave? The effect of the expectation of the speedy coming of the Lord Jesus has alway been to induce men to neglect their worldly affairs, and lead idle lives. Man, naturally disposed to be idle, wants the stimulus of hope that he is labouring for the future weal of himself, his family, or society; nor will he labour if he believes that the Lord is just about to appear.

II. THE AUTHORITY FOR THE COMMAND. "In the name of our Lord Jesus Christ," says the Apostle, using all the appellations of his Divine Master to stamp his mandate with full authority. By thus using "the name," he means that he was acting on the behalf of Christ, or by His commission or power (Acts 3:6; 2 Corinthians 2:10). A judge occupies the seat of justice on behalf of the monarch who rules the kingdom, and pronounces judgment in his stead on the guilty. But St. Paul's authority was higher than that from the kings of the earth; it was authority derived from the Divine Head of the Church, and his command therefore was paramount.

III. THE MATTER OF THE COMMAND. "That ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." This is the true notion of Christian discipline toward an erring member. Cease to have fellowship with him: do not regard him any longer as a Christian brother. No effort to affect him in any other respect must be made: neither name nor standing must be injured; nor must he be held up to reprobation, or followed with a spirit of revenge. When he shows that he is no longer worthy to be recognized as a Christian brother, leave him to himself and his God. Peradventure God may bring him to repentance.

(A. Barnes, D. D.)

The striking word "withdraw" is, in its simple form, found only besides in 2 Corinthians 8:20. In a still more striking compound it occurs in Acts 20:20-27; Galatians 2:12; Hebrews 10:38. It is a metaphor from the language of strategy; a cautious general shrinking from an engagement and timidly drawing off under cover. Perhaps we might illustrate it by the familiar "fight shy." A social excommunication rather than ecclesiastical seems chiefly meant, though the latter might be involved. The word "disorderly" is rendered "unruly" in 1 Thessalonians 5:14. The kind of irregularity is made clear in vers. 10, 11. Bengel quaintly makes this an opportunity for denouncing the Mendicant Orders. "An order of mendicants is not an order; if the Thessalonians had bound themselves to it by a vow, what would Paul have said?"

(Canon Mason.)

1. The matter of the text is separation from those that walk out of line, and keep not their ranks: a word borrowed from military discipline, which requires every soldier to march in his file. But because there can be no irregularity without a rule, and no disorder where no orders have been given, the Apostle explains that he means those who walk not after the tradition, etc., i.e., the doctrine of the apostle. The following therefore are branded —(1) All who commit gross wickedness (1 Timothy 6:3).(2) All who are erroneous and heretical. Others transgress, these destroy the rule.(3) Turbulent and factions persons: such as rend the Church, and despise government because not of their own devising.(4) Idle and impertinent tattlers and tale bearers (ver. 11).

2. To this we are bound by an express and urgent command, on authority the most absolute and sovereign; but we are reminded that the sinner is still a brother.

I. STATE THE DUTY.

1. Cases wherein we are not bound to with draw from them that walk disorderly.(1) In the management of civil affairs, and whatever is necessary for subsistence. This was allowed to Christians among heathens, and cannot be denied to us among ungodly professors.(2) So as to violate the bonds of nature, or the respects which are due to them. A godly son must not withdraw himself from the authority of a wicked father; those unequally yoked must not therefore relinquish their relation or neglect its duties; nor servants reject the commands of profane masters. Dominion is not founded in grace, and it would be a wild world if inferiors should acknowledge no superiors but such as are cordially subject to God. No: we ought to converse with all persons according to the relations in which we stand to them.(3) When we have great hopes and strong probabilities of reforming them. This is to act the physician, and to follow the example of Christ (Matthew 11:19; Matthew 9:12). Yet two cautions must be observed.(a) Watchfulness over the heart and actions when in wicked company even with a design of doing good, else we may get the infection instead of curing it.(b) That we venture not unless we have good grounds for the hope that we shall do them good. This we may expect if we have prudence enough to divert them, authority enough to affright them, or reverence enough to overawe and shame them. Otherwise it is hazardous whether we shall keep our conscience safe or maintain our zeal.(4) In the service of God. We may join them in prayer and ordinances, and be glad that they give religion any, though only a complimental, respect. The great scruple is concerning the Lord's Supper. But —

(a)Christ ate with Judas (Luke 22:20, 21; Mark 14:23).

(b)Admitting the contention, your duty is not to withdraw yourselves but to remove them.If you have followed out Matthew 18:15, 16, the offender will be removed by the proper authority, or if not you do not partake of his sin by partaking of the same ordinance.

2. Cases in which we are bound to withdraw.(1) From all unnecessary converse. We are not to make them our bosom friends.(2) We are to withdraw from them our inward respect and esteem (Psalm 15:4). How can we value the companionship of the Devil's slaves, however bedecked, and esteem these whom God condemns?(3) This inward dislike should be manifested, at least so far as to show that we have very different feelings for true Christians. But here let us beware of running into extremes, and mistake a proud disdain for a holy dislike and by the sourness of our converse fright them from our converse and our religion too.(a) We ought to distinguish between our brother's person and his vices, and neither hate nor love the one for the other. He who loves his person for his vices is a devil; he who loves his vices for his person is a flatterer; he who hates his vices for his person is a murderer; and he who hates his person for his vices is unchristian (Leviticus 19:17). This duty is difficult, and can only be done by using the utmost efforts to reclaim our brother, for thereby we express our hatred of his sins by seeking to destroy them, and our love for his person by seeking to save him.(b) We must not withdraw the civility which is due to his station, nor refuse the offices of humanity. The one is not religion but rudeness, and the other unnatural. Religion teaches not churlishness but obligingness.

II. REASONS TO ENFORCE THIS DUTY.

1. It is an act of the greatest love to their persons. We are not to separate out of spite or peevishness, but out of goodwill, it being the last and probably the most effectual means of reclaiming them (ver. 14).

2. It is an act of self-protection. There is no plague so catching as sin, for —(1) Our hearts are naturally corrupt.(2) It is the glory of wicked men to rub their vices on as many as they can. They would make all like themselves.(3) Our society with them may involve us not only in their guilt but in their punishment (Proverbs 13:20; Numbers 16:26; Revelation 18:4).(4) If no other punishment overtake you, yet their very society must be a burden to the conscientious Christian (Psalm 57:4; Psalm 120:5).(5) Our converse with them must be a great hindrance from doing our duty.(6) We have other company to keep, and need not be beholden to the wicked for society — the good, our own consciences, God.

III. APPLICATION. Ought we to withdraw from those that walk disorderly? Then —

1. Let not wicked men condemn conscientious Christians as though they were proud or unsociable.

2. Let this serve to break all combinations of wicked men. God has prescribed this rule, and converse not regulated by it is conspiracy against heaven. Flee then from wicked companions.

3. See the misery of the wicked. They are deemed unfit for Christian society on earth, much more for that society in heaven.

4. Christians! be exhorted to withdraw.

(1)Get your hearts off those things in which the wicked abound.

(2)Be as little beholden to them as possible.

(3)Let them see your courage and resolution.

4. Christians I so demean yourselves that the wicked shall see that your company is the more desirable.(1) Let your practice be agreeable to your profession. This brings great credit to religion.(2) Labour to outstrip the wicked in those things in which they gain the affections of others.

(a)Some pretend to be very exact in giving every one his due — and triumph over those professors who do not.

(b)Others brag of their courtesy and affability.

(c)Others of their love and agreement among themselves.

(d)Others of their charity and good works.

(E. Hopkins, D. D.)

A military metaphor lies in the latter word (1 Thessalonians 5:14). It describes the unruly as men who are not in their places in the ranks of the Christian army, men who are setting aside the strict rules of discipline, thereby causing disorder and courting disaster. In every such case of insubordination the offender is to be first warned (1 Thessalonians 5:14); but continued contumacy is to be punished by withdrawal. In this word some see a nautical figure, suitable to a maritime and commercial community like the Thessalonians, and we have such a figure in 2 Thessalonians 2:2. It would thus mean, "As you take in your sails to steer clear of a rock or reef, so give a wide berth to every disorderly brother. He and all like him are hidden rocks of danger" (Jude 1:12, R.V.). But it is better to take the metaphor as military, and a natural continuation of the previous one. Thus understood it suggests a strategic movement — the withdrawing, prudent and cautious, but not necessarily timid, on the part of a general with his soldiers from the enemy. It is wise to withdraw from such stragglers out of the ranks; they give the Christian army a bad name, they exert a bad influence, lower the general feeling, and retard progress. They have, therefore, to be avoided even more than if they were openly ranged on the opposite side. They are the most dangerous of foes who belong to the ranks and yet are out of them. It is the disorderly brother and not the heathen who is to be shunned; yet although thus severely treated, he is to be looked upon as a brother after all (ver. 15).

(J. Hutchison, D. D.)

Ko-san-lone, a converted Chinese, when in America on a visit, was deeply impressed with the little difference he saw between the style of living of many professing Christians and the people of the world. Adverting to the matter on one occasion, he said, making at the same time a large sweep with his arm, "When the disciples in my country come out from the world, they come clear out."

Paul, ThessaloniansThessalonicaAccord, Accordance, Aloof, Authority, Behaviour, Brethren, Brother, Brothers, Christ, Command, Deliverance, Disorderly, Enjoin, Harmony, Idle, Idleness, Instruction, Leads, Ordered, Orders, Rebellion, Received, Stand, Teaching, Tradition, Unruly, Walketh, Walking, Walks, Withdraw, Yourselves1. Paul craves their prayers for himself;
3. testifies what confidence he has in them;
5. makes request to God in their behalf;
6. gives them various precepts, especially to shun idleness, and ill company;
16. and then concludes with prayer and salutation.

2 Thessalonians 3:6

     5539   sluggard
     5588   traditions
     7025   church, unity
     8282   intolerance
     8341   separation
     8405   commands, in NT
     8737   evil, responses to

2 Thessalonians 3:6-9

     5109   Paul, apostle

2 Thessalonians 3:6-15

     5343   idleness

The Lord of Peace and the Peace of the Lord
'Now the Lord of Peace Himself give you peace always, by all means. The Lord be with you all.'--2 THESS. iii. 16. We have reached here the last of the brief outbursts of prayer which characterise this letter, and bear witness to the Apostle's affection for his Thessalonian converts. It is the deepening of the ordinary Jewish formula of meeting and parting. We find that, in most of his letters, the Apostle begins with wishing 'grace and peace,' and closes with an echo of the wish. 'Peace be unto …
Alexander Maclaren—Expositions of Holy Scripture

Love and Peace.
"The Lord direct your hearts into the love of God, and into the patience of Christ."--2 THESS. iii. 5, R.V. "The Lord of peace Himself give you peace always by all means."--2 THESS. iii. 16. It is striking to note the number of prayers in these two short Epistles to Thessalonica. They are probably the earliest of the Apostle's writings, and the frequency of his prayers is a significant testimony to his thought for his converts and their needs. Hardly less striking is the variety of the prayers, …
W. H. Griffith Thomas—The Prayers of St. Paul

The Waiting Christ.
WAITING for the coming of the Lord is one of the blessed characteristics of true Christianity. In the parable of the ten virgins the three great marks of a true believer are stated by our Lord. These are: Separation, indicated by the virgins having gone forth. Manifestation, they had lamps, which are for the giving of light, and Expectation, they went forth to meet the Bridegroom. With five of them it was only an outward profession. The foolish virgins are the type of such who are Christians …
Arno Gaebelein—The Lord of Glory

The Patience of Christ.
"BUT the Lord direct your hearts into the Love of God and into the Patience of Christ" (2 Thess. iii:5). With these words Paul exhorted the Thessalonian believers. They had many trials and difficulties. They suffered persecutions and were troubled. False alarms had affected their patience of hope in the Lord Jesus Christ. The inspired exhortation puts before their hearts the Patience of Christ. Comfort and joy, encouragement and peace, would surely come to their hearts and strengthen them, if they …
Arno Gaebelein—The Lord of Glory

Thy Bidding, Holy Brother Aurelius, it was Meet that I Should Comply Withal...
1. Thy bidding, holy brother Aurelius, it was meet that I should comply withal, with so much the more devotion, by how much the more it became clear unto me Who, out of thee, did speak that bidding. For our Lord Jesus Christ, dwelling in thine inner part, and inspiring into thee a solicitude of fatherly and brotherly charity, whether our sons and brothers the monks, who neglect to obey blessed Paul the Apostle, when he saith, "If any will not work, neither let him eat," [2476] are to have that license …
St. Augustine—Of the Work of Monks.

These Things, My Brother Aurelius, Most Dear unto Me...
38. These things, my brother Aurelius, most dear unto me, and in the bowels of Christ to be venerated, so far as He hath bestowed on me the ability Who through thee commanded me to do it, touching work of Monks, I have not delayed to write; making this my chief care, lest good brethren obeying apostolic precepts, should by lazy and disobedient be called even prevaricators from the Gospel: that they which work not, may at the least account them which do work to be better than themselves without doubt. …
St. Augustine—Of the Work of Monks.

But when He Might Use to Work, that Is...
15. But when he might use to work, that is, in what spaces of time, that he might not be hindered from preaching the Gospel, who can make out? Though, truly, that he wrought at hours of both day and night himself hath not left untold. [2518] Yet these men truly, who as though very full of business and occupation inquire about the time of working, what do they? Have they from Jerusalem round about even to Illyricum filled the lands with the Gospel? [2519] or whatever of barbarian nations hath remained …
St. Augustine—Of the Work of Monks.

For He Himself Also, with an Eye to the Like Necessities of Saints...
16. For he himself also, with an eye to the like necessities of saints, who, although they obey his precepts, "that with silence they work and eat their own bread," may yet from many causes stand in need of somewhat by way of supplement to the like sustenance, therefore, after he had thus said, teaching and premonishing, "Now them which are such we command and beseech in our Lord Jesus Christ, that with silence they work and eat their own bread;" [2521] yet, lest they which had whereof they might …
St. Augustine—Of the Work of Monks.

First Then we Ought to Demonstrate that the Blessed Apostle Paul Willed the Servants...
4. First then we ought to demonstrate that the blessed Apostle Paul willed the servants of God to work corporal works which should have as their end a great spiritual reward, for this purpose that they should need food and clothing of no man, but with their own hands should procure these for themselves: then, to show that those evangelical precepts from which some cherish not only their sloth but even arrogance, are not contrary to the Apostolical precept and example. Let us see then whence the Apostle …
St. Augustine—Of the Work of Monks.

Ascetic.
(i) Of the works comprised under this head, the first are the three compositions entitled Tractatus Prævii. The first, Prævia Institutio ascetica ('Asketike prodiatuposis ), is an exhortation to enlistment in the sacred warfare; the second, on renunciation of the world and spiritual perfection, is the Sermo asceticus (logos asketikos). The third, Sermo de ascetica disciplina (logos peri askeseos, pos dei kosmheisthai ton monachon), treats of the virtues to be exhibited in the life …
Basil—Basil: Letters and Select Works

But He Speaks More Openly in the Rest which He Subjoins...
9. But he speaks more openly in the rest which he subjoins, and altogether removes all causes of doubting. "If we unto you," saith he, "have sown spiritual things, is it a great matter if we shall reap your carnal things?" What are the spiritual things which he sowed, but the word and mystery of the sacrament of the kingdom of heaven? And what the carnal things which he saith he had a right to reap, but these temporal things which are indulged to the life and indigency of the flesh? These however …
St. Augustine—Of the Work of Monks.

Fifteenth Lesson. If Two Agree
If two agree;' Or, The Power of United Prayer Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the midst of them.--Matt. xviii. 19, 20. ONE of the first lessons of our Lord in His school of prayer was: Not to be seen of men. Enter thy inner chamber; be alone with the Father. When He has thus taught us that the …
Andrew Murray—With Christ in the School of Prayer

There Also is Said at what Work the Apostle Wrought. ...
22. There also is said at what work the Apostle wrought. "After these things," it says, "he departed from Athens and came to Corinth; and having found a certain Jew, by name Aquila, of Pontus by birth, lately come from Italy, and Priscilla his wife, because that Claudius had ordered all Jews to depart from Rome, he came unto them, and because he was of the same craft he abode with them, doing work: for they were tent-makers." [2549] This if they shall essay to interpret allegorically, they show what …
St. Augustine—Of the Work of Monks.

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man …
Andrew Murray—The Ministry of Intercession

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few, …
Lewis Bayly—The Practice of Piety

We are not Binding Heavy Burdens and Laying them Upon Your Shoulders...
37. We are not binding heavy burdens and laying them upon your shoulders, while we with a finger will not touch them. Seek out, and acknowledge the labor of our occupations, and in some of us the infirmities of our bodies also, and in the Churches which we serve, that custom now grown up, that they do not suffer us to have time ourselves for those works to which we exhort you. For though we might say, "Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the …
St. Augustine—Of the Work of Monks.

The Beginning of the New Testament
[Illustration: (drop cap T) Coin of Thessalonica] Turn to the list of books given in the beginning of your New Testament. You will see that first come the four Gospels, or glimpses of the Saviour's life given by four different writers. Then follows the Acts of the Apostles, and, lastly, after the twenty-one epistles, the volume ends with the Revelation. Now this is not the order in which the books were written--they are only arranged like this for our convenience. The first words of the New Testament …
Mildred Duff—The Bible in its Making

The Clergyman and the Prayer Book.
Dear pages of ancestral prayer, Illumined all with Scripture gold, In you we seem the faith to share Of saints and seers of old. Whene'er in worship's blissful hour The Pastor lends your heart a voice, Let his own spirit feel your power, And answer, and rejoice. In the present chapter I deal a little with the spirit and work of the Clergyman in his ministration of the ordered Services of the Church, reserving the work of the Pulpit for later treatment. THE PRAYER BOOK NOT PERFECT BUT INESTIMABLE. …
Handley C. G. Moule—To My Younger Brethren

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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 …
Leo the Great—Writings of Leo the Great

Christian Behavior
Being the fruits of true Christianity: Teaching husbands, wives, parents, children, masters, servants, etc., how to walk so as to please God. With a word of direction to all backsliders. Advertisement by the Editor This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Fourth Commandment
Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it. Exod 20: 8-11. This …
Thomas Watson—The Ten Commandments

Perseverance of Saints.
OBJECTIONS ANSWERED. 1. It is said that the natural tendency of this doctrine condemns it; that it tends to beget and foster a carnal presumption in a life of sin, on the part of those who think themselves saints. There is, I reply, a broad and obvious distinction between the abuse of a good thing or doctrine, and its natural tendency. The legitimate tendency of a thing or doctrine may be good, and yet it may be abused and perverted. This is true of the atonement, and the offer of pardon through …
Charles Grandison Finney—Systematic Theology

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