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G. Lesson Seven, James 5:1-19
The Believers, to whom James was addressing his Epistle, were facing many problems. In this final chapter, James deals with several issues. He deals with the neglect of many of the wealthy in pursuing God’s Will (vs.1-3), the abuse of the poor by the wealthy and powerful (vs.4-6), maintaining integrity (v.12), prayer, confession, and faith (vs.13-18), and restoration of the weak (vs.19-20).
The rich will weep and wail (5:1). The Bible does not teach that all rich people are ungodly. Nevertheless, what James is describing is characteristic of many people with wealth (Ja.2:1-3). The exceptions are the rich people who are not possessed by their wealth and use it instead to advance the Gospel and to help those in need.
James makes it very clear that Believers are to be patient and expect the Lord’s return (vs.7-8). His exhortation is for them to walk in love, instead of condemnation (v.9).
1. James issues a strong rebuke to the wealthy that refuse to follow God’s Will (vs.1-3).
James’ rebuke is not to all rich men. However, he does rebuke those who use their wealth in an oppressive manner. Their future is foretold, that they will “...weep and howl..” Miseries shall come upon them (v.1), their riches will be corrupted (v.2), their garments will be moth-eaten (v.2), their gold and silver is cankered, rusted (v.3), and the rust of their riches shall testify against them and will destroy their flesh (v.3). James is possibly referring to the destruction of three (3) kinds of wealth.
James says that the fact that their riches are rusted and moth-eaten points to the fact that it has been hoarded (v.3). This includes the selfish use of money and greed, “...for the love of money is the root of all evil.” God gives us finances to use righteously.
a. The Bible does not discourage acquiring wealth.
The practices that are used in acquiring and using money should be in agreement with Biblical standards. We are not to get wealthy at the expense of others. James condemns wrong use of money, not money itself.
Matthew recorded Jesus’ words on this, saying that we were not to lay up “...treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal.” The problem is that, all, which is stored up, is subject to this world system’s failures. However, when we “...lay up for yourselves treasures in heaven...,” we can rest assured that “...thieves do not break through nor steal...” these treasures (Mt.6:19). There will also be a heart attachment to the Kingdom because of our investment in it.
b. Greed and selfishness leads to sins.
James states that the greed and selfishness of these wealthy men led to several sins, and their being judged (vs.3-6). This is trusting in the flesh instead of God. They are trusting in their own will and plans, instead of seeking God’s Will. James counsels men to always make plans as to the “Lord’s Will,” instead of a flat statement of trying to implement our own plans (Ja.4:15).
2. James addresses how they used their wealth (vs.4-5).
James lists sins committed by these rich people.
a. He says that they were hoarding up their riches (v.3).
They have hoarded up riches for their retirement. Saving for retirement is not wrong; it is the way that the wealth was accumulated that was wrong. They had defrauded their laborers of their correct earnings. This is a direct violation of Biblical commands (Le.19:13; De.24:14-15; Mal.3:5).
It is also possible that they saved up their money believing that in the last days they would be able to use it in some beneficial way to protect or save their lives. Those who recorded the fall of Jerusalem during its destruction in 70 A.D. give testimony against this practice for future generations. Rome utterly destroyed the Temple and City, seizing all the wealth they could find, including the gold that lined the Temple stone like mortar.
They have committed fraud by greedily treating those who worked for them unrighteously (v.4). The oppressed were crying out to God for help in time of trouble (v.4). The laborers who were bringing in the harvest had been cheated of their rightful wages, and God was hearing “...the cries of them which have reaped...” (v.4).
James addresses how they acquired their wealth, accusing them of using fraud to literally steal the wages from their employees (v.4). They lived in luxury and extravagance, while extorting from the poor, at the expense of those whom they unrighteously defrauded. They lived in pleasure, while those who labored for them suffered. When one appears to be “wanton,” they are seen “to live riotously and in pleasure,” “spatalao” in the Greek (v.5). They had nourished their hearts, as in a day of slaughter (v.5). It was living in excess and waste.
James told them that they “...have condemned and killed the just, which had no defense against you.” This was a breach of justice used in order to forward and fulfill his or her own selfish ambition and lust (v.6).
God says we are not to be partial to the rich. In Leviticus, He says that “...thou shalt not respect the person of the poor, nor honor the person of the mighty (rich), but in righteousness shalt thou judge thy neighbor..." (Le.19:15).
b. They receive judgment of God because they defraud wage earners.
Often, the poor are without power in this world and have little or no recourse to seek justice in the worldly arena. However, God, who guaranties, ultimately, to right every wrong and answer every injustice, hears their cries.
The cries of the reapers have reached the Lord of the Sabbath or the Lord of Hosts. This phrase is indicative of two (2) things. Firstly, those who have been defrauded cannot rest peacefully because of their defrauding by the oppressive rich. Secondly, as the Lord of Hosts or the Lord of the Armies of Heaven, God will bring wrath on the oppressors. Exodus tells us that God hears the cries of those who have been wronged because He is gracious (Ex.22:27).
3. We are to make sure we possess the things, and that they do not possess us.
Reality is that we do not own anything; we simply possess it, as stewards, for a short period of time. The “...earth is Lords and the fullness thereof...” We will be held responsible for what we have done with what we received.
4. James exhorts them to be patient and expect the coming of the Lord, giving them some examples (vs.7-11).
He counsels us to be like farmers, who have to allow the process of growth to take place before there can be a harvest. It is to allow God to bring the harvest, as in spiritual things, rather than being impatient and taking things into our own hands.
5. We are to be patient until the Lord’s coming (5:7).
Those who are oppressed are exhorted to be patient and wait for the return of the Lord of Hosts who will reward every man according to his deeds. Patience is having a long fuse so to speak. Don’t be short tempered. James speaks of Christ’s return as drawing near (5:8). Christ will come as judge to punish the wicked, to reward the righteous, and deliver them from wrongs they have suffered (5:9). Patience is the virtue of enduring injustice, suffering trouble and mistreatment, while committing our lives to God in the faith that He will make all things right at His coming (De.32:35; Ro.12:12; He.10:30; 12:1-2; Job.2:3; Ps.73:17).
His first example is the farmer (v.7). James reminds them that the farmer plants and waits patiently for the early and latter rain. The early rain came at seedtime or the planting season, to moisten the ground so that the seed would germinate and shoot forth. The latter rain came at harvest time, and brought the crops to full maturity. James uses this example to remind them to be patient and establish their hearts, expecting the coming of the Lord, at the Harvest time (v.8).
It is very possible that the Epistle of James was written during the period between the Feast of Trumpets and the Day of Atonement. If this is true then the next great feast to be observed was the Feast of Tabernacles. This feast was also seen as the Feast of Ingathering, when the great Judge and Lord of Hosts would gather the righteous to Himself (Ex.23:16). It is also seen as a season of rejoicing because we will be rewarded for our labors. It is believed that at this season the doors of Heaven were opened and the Master would be standing at the opened door, waiting their return.
He also reminds them not to tear down their brother, lest they be judged by the Lord who “...stands at the door” (v.9).
6. Our Master is standing at the door (5:9).
The motive for patience and perseverance in the faith is the imminent coming of the Lord (5:8). He is standing at the door.
James goes further, encouraging those who are enduring hardship to have patience. He reminds them of the prophets who are an example to us of enduring hardship for the sake of obedience (v.10). A similar list is found in Hebrews (He.11:23-40). Here we see Moses, who was hid by his parents “...three (3) months..., because they saw he was a proper child, and they were not afraid of the king’s commandment" (v.23).
Moses is also an example, of one who esteemed “...the reproach of Christ greater riches than the treasures in Egypt” (vs.24-26).
Rahab was an example, who “...by faith... perished not with them that believed not, when she had received the spies with peace (v.31).
The examples go on and on, with Gideon, Barak, Samson, Jephthae, David, Samuel (v.32), and others, “...who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.” Some were “...tortured, not accepting deliverance...,” being stoned, sawn asunder, tempted, slain with the sword, etc. The Hebrews writer testifies that the “...world was not worthy...” of them (vs.33-38). These demonstrated a “never losing faith” attitude.
7. Those who endure hardship obtain victory (vs.10 -11).
The mention of “prophets” suggests that there were many of these whose lives were good examples of suffering and of patience. The prophetic message was given as a path of deliverance from impending doom. Their message was often looked upon with disdain, rejection, and persecution.
James continues his thought of patience by mentioning Job who was the picture of patience. Job experienced a Law of Retribution. The enemy had stolen from him things that justly belonged to him. In retribution Job received two (2) times what he had lost.
We are to notice Job’s perseverance (5:11). The word “perseverance” in Greek, “hupomone”, indicates endurance in whatever trials we may face without losing our faith in God. It is born of a faith that triumphs to the end, even in the midst of sufferings (Job.13:15). The outcome of the Lord's dealings with Job reveals that in all Job's trouble, God cared deeply about him and mercifully sustained him. James wants us to know that God is concerned about all His people and that, in their suffering, He will sustain them in love and mercy (Job.6:4; 42:10).
Job endured extreme attack, losing everything, yet he never lost faith nor accused God. His words are very strong, A...though He slay me, yet will I trust in Him” (Job.13:15). Because of that trust, God replaced everything Job lost, twice over (Job.42:10). Trouble should drive us to God, not away from Him.
The Lord is very tender, compassionate, and merciful (v.11). When afflicted, we must not allow ourselves to criticize others (v.9), or blame God. James says that “Every good gift and every perfect gift ...” is only from the Father (Ja.1:17). The proper reaction to trouble is to pray (v.13). We should be asking God for wisdom to understand the situation and be delivered.
While under attack from Satan, the Apostle Paul prayed for deliverance, and God gave him wisdom to understand the situation and the grace to overcome. In his Epistle to the Corinthians, he quoted God as saying, “...My grace is sufficient for thee...” (2Co.12:9). The word “sufficient” is “arkeo” in the Greek, with the idea of “raising a barrier, to ward off, to avail (be satisfactory), be content, be enough, suffice, be sufficient.”
8. James gives us an exhortation to walk in integrity (v.12).
Why should Believers have to swear? A Believer's word should be his bond, so there is no need to swear. Yes is to mean yes, and no is to mean no. Jesus told us “...swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.” This is very plain, but He goes further. “But let your communication be, Yea, yea; Nay, nay...” (Mt.5:34-37). We can only get off into evil by going farther.
James is not merely teaching against oaths, but rather stating that a Believer should not have to take an oath in order to prove or secure his integrity. Caiaphas, the High Priest attempted to force Jesus to take an oath. When Jesus held His peace, the high priest said, “...I adjure Thee by the living God that Thou tell us whether Thou be the Christ, the Son of God” (Mt.26:63-64).
9. James closes his letter with statements on practical relationships among Believers.
He tells us to pray the prayer of faith (vs.13-18). He tells us that there may be some who are afflicted, with instructions of what to do. The word “afflicted” is “kakopatheo” in the Greek, meaning, “to undergo hardship, be afflicted, endure afflictions (hardness), and suffer trouble."
10. Are we in trouble, or happy (5:13-14)?
When we experience trouble, poverty, or distress, Scripture invites us to seek strength from God through prayer. We are to draw near to our mediator, Jesus Christ. He will represent us before God, and make intercession for us (He.7:25). He will give mercy and grace to help in time of need (He.4:16). We are to take seriously God’s Word, “...Casting all your anxiety on Him because He cares for you” (1Pe.5:7). If we are happy in the Lord, we should be singing songs of praise to Him (Ps.33:2-3; 92:1-3; 98:4-6; 144:9; 149:1-5; chp.150).
He tells us that there will be some who are sick. The sick are to be ministered to as the Body of Christ. “Sick” in the Greek is “astheneo,” meaning, “to be feeble, be diseased, impotent, sick, and weak.” Notice here the importance of the fellowship of the Body of Christ. While some are afflicted, others are merry. His instruction is to “Let the Elders pray and anoint in the name of the Lord,” for “...the prayer of faith shall save the sick.”
The prayer of faith can be prayed when we know the Will of God. We must know the Word of God, in order to have faith (Ro.10:17). The prayer of faith will also cause forgiveness of sin (v.15).
11. Prayer offered in faith will make the sick person well (5:15).
James is speaking of physical sickness. We may deal with illness by asking for the prayers of the Elders or leaders of the Church.
a. The leader/Elder’s duty is to anoint and pray.
It is the duty of Pastors and leaders of the Church to pray for the sick and to anoint them with oil. Note that it is the elders’ responsibility to pray the prayer of faith and not the responsibility of the sick person. The New Testament places the major burden for healing on the Church and its leaders.
b. The sick are to be anointed with oil.
The oil probably represents the healing power of the Holy Spirit. It was used as an aid to faith (Mk.6:13).
c. It is prayer that James emphasizes as most important.
The Elders need to be men of prayer and faith. Faith is unwavering confidence in God. Effective prayer must be offered in faith if the sick are to be healed. The Lord will give faith according to His Will (Mt.17:20).
d. Everyone does not receive healing.
People may not always be healed. Nevertheless, the Church must continue to seek the Kingdom’s healing power, in compassion for the sick and to the glory of Christ.
12. We are to confess our faults that we may be healed.
James is not suggesting that we air our dirty laundry, simply making things right between all involved. The word “faults” in Greek is “paraptoma,” meaning “a side-slip, lapse or deviation, error or transgression, fall, fault, offence, sin, or trespass."
Making things right with God and fellow Believers provides for healing and forgiveness. In Mark’s great passage on how to receive from God, we sometimes leave out the verse following the promise. However, it is important, for without forgiveness, we can forget being touched by the Father’s hand (Mk.11:24-25).
We must confess our public sins, as they call for a public confession. Our private sins call for a private confession. Whichever way we confess, it will bring into effect our righteousness. Then the promise will be true that “The effectual, fervent prayer of a righteous man availeth much” (vs.16-18).
Such confession activates the corporate anointing. When we see others who have similar faults we are moved with compassion. Compassion is the key to restoration. When we hurt for one (1) another, we will do more than just pray, we will become involved. We will invest ourselves in the lives of those we see value in.
13. The sickness may be due to sin (5:16).
James recognizes that sickness may be due to sin. Habitual sin gives the enemy license to operate in our lives. If it continues unconfessed, we will often allow evil strongholds to dominate our lives. Therefore, whenever sickness occurs, one should examine himself or herself before the Lord in prayer, to determine if the sickness is due to personal sin. The word “if” makes it clear that sickness is not always the result of personal sin.
The Amplified Bible sheds great light on the latter portion of this verse by saying; “The earnest (heartfelt, continued) prayer of a righteous man makes tremendous power available (dynamic in its working).”
The latter portion of this passage from the Greek literally reads. “And pray much on the behalf of another so they may be cured, a petition of a righteous man being made effective is strong.” The word “strong” in Greek is “ergon.” This word is usually translated “work.” However, it means much more than work, it implies a completed accomplishment or a task achieved. This sets the standard for prayer with regards for another’s healing. Pray and keep on praying until the task is completed. The word effective is the Greek word “iskus,” meaning "strong, powerful, overcoming, forceful and strength in action." This word is indicative of warfare. Therefore, this verse tells us that we do not just offer up token prayers when we are praying for the healing of another. Strong, warring, continual prayer is necessary at times to bring about healing through the release of Divine energy. The good news is that righteous men have this inherent capacity.
14. There is a process to go through, of confession, and then prayer.
This verse give us an important reason why healing is often lacking in the Christian Community. Sin must be confessed to others, and fervent prayer for one (1) another should be made to God. Sin in the Church hinders the prayers of Believers and blocks God’s healing power from being manifested in the congregation.
15. The prayer of a righteous man is powerful (Ja.5:17).
The prayers of the righteous are effective and powerful.
a. It brings them near to God (He.7:25).
b. It opens the way to a Spirit-filled life (Lk.11:13; Ac.1:14).
c. It brings them power for ministry (Ac.1:8; 4:31,33), and Christian devotion (Ep.1:19).
d. It builds them up spiritually (Jude.20).
e. It gives them insight into Christ's provision for them (Ep.1:16-19).
f. It helps them overcome Satan (Da.10:12-13; Ep.6:12-13, 18).
g. It clarifies God’s Will for them (Ps.32:6-8; Pr.3:5-6; Mk.1:35-39).
h. It enables them to receive spiritual gifts (1Co.14:1).
i. It brings them into fellowship with God (Mt.6:9; Jn.7:37; 14:16).
j. It brings them grace, mercy and peace (Php.4:6-7; He.4:16).
k. It brings the lost to Christ (Ja.5:20).
l. It brings them the wisdom, revelation and knowledge of Christ (Ep.1:16-17).
m. It brings them healing (Ja.5:15).
n. It brings them deliverance from trouble (Ps.34:4-7; Php.1:19).
o. It glorifies God with praise and thanksgiving (Ps.100:4).
p. It ensures them of their final Salvation and of Christ’s intercession for them (He.7:25).
16. We are to be persistent in our praying and without vain repetitions (Ja.5:17).
The Book of Matthew records the words of Jesus on this matter, “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Mt.6:7).
We are to not stop believing until answer comes. This is knowing God and trusting the Him in His Word. John says there is a guarantee to answered prayer. “And this is the confidence that we have in Him that, if we ask any thing according to His Will, He heareth us” (1Jn.5:14).
Elijah was a mere man, human just as we are. He prayed and shut up the heavens. Then he prayed again, and opened the heavens. If God will do it for him, He will do it for us too, for A...there is no respect of persons with God” (Ro.2:11).
17. Elijah prayed, and the heavens gave rain (Ja.5:18).
We need to have passions similar to Elijah. He was a man zealous for God and His cause. We must keep in mind that all the men we read about in the Bible were mere men. In Christ, we all have the same capacity as they did. Of all the qualities possessed by Elijah, the thing that stood out to James was his ability to pray. Elijah was a man who had faith that his prayers to God would accomplish much, even to the point of God’s intervention in the course of nature. He believed that prayer by a righteous person does change things (Ja.5:13-16; Ps.34:6; Is.38:1-5; Mt.17:21; 26:41,53; Mk.11:24; 2Th.3:1; 1Kg.17:22; 18:42).
a. Never accept teaching that undermines the power of prayer.
We must be careful not to accept any teaching that undermines our faith in the power of prayer to bring about God’s intervention in our lives. One such teaching is the concept of fate, the pagan notion that everything we do and everything that happens to us is fixed in advance, long before it occurs. Belief in fate is contrary to Scripture and causes one to assume that both good and bad are absolutely determined and unalterable, and that nothing is really changed by fervent, believing prayer.
b. God deals with us by Divine providence.
Scripture teaches that God deals with His children, not through absolute determinism, but by Divine providence, whereby He interacts with, and responds to, the prayers of the righteous. Our prayers and faith in God does cause many good things to happen that would otherwise not occur (Ex.32:9-14).
18. James ends this sharp letter with an exhortation to restoration (5:19-20).
We must be careful not to wander from the truth (5:19-20). Believers should do everything possible to turn back to God those who stray from the truth (Ga.4:19; 6:1; 2Ti.2:18-25-26; Jude.22-23). The Salvation of a wandering brother or sister should always be a high priority in the Christian Community. If the backslider returns to Christ, the one (1) who converts him or her will have saved the sinner from death, i.e. spiritual death and eternal separation from God (Ro.6:23; Ga.6:8; Re.20:14).
If a brother errs from the truth, the Body of Christ should seek to restore him. Paul told the Galatians that the “...spiritual,” should “...restore such an one in the spirit of meekness, considering thyself lest thou also be tempted” (Ga.6:1). If we restore a fallen brother in love, we literally save his life (5:19-20).
Paul interceded for the restoration of the Galatians, saying that he spent time in “...travail...” until “...Christ be formed in you” (Ga.4:19). Peter told us to “...have fervent charity among yourselves, for charity shall cover the multitude of sins” (1Pe.4:8). So, we are to function with our brothers and sisters in love, or charity. We are to help a straying person deal with their sins, and assure them of God’s forgiveness. Think about it. Is it easy to pray for someone we do not love? The answer is obvious, NO.
H. Conclusion
1. James calls us to pure Christian living (1:27).
Since true faith involves action, James fills his letter with various commands for Christian living. He instructs Christians to control their tongues and warns again anger, fighting, and selfish ambition. Christians should not cling to riches or to the world. They should not grumble, complain or slander other people. On the positive side, James wants Believers to show concern for orphans and widows, for the poor, and for sinning brothers and sisters. Disciples of Jesus should show love, mercy, humility, patience, and honesty in all their relationships. They should strive for peace. Likewise, sincere prayer and submission to God’s Will for their daily lives are foundational ingredients for Christian living. The key to joy-filled, purposeful, powerful living is still found in the way described by James.
2. James calls us to avoid hypocrisy (3:9).
Of particular concern to James is hypocrisy or double-mindedness. He addresses people who ask for many things from the Lord but who do not ask in faith, who hear, but do not do the Word, who keep one (1) law but not another, who say they have faith but do not live changed lives, who with the same tongue both praise God and curse fellow humans, and who want to be friends with God and the world at the same time. A candid look deep within ourselves will reveal our own struggles with hypocrisy. An open ear to the counsel of James will call us to renewed efforts to genuine Christian living.
3. James calls us to a pure faith (5:15).
James encourages Believers, whose faith is being tested, to do what the Word says and not merely to listen to it. A faith that is only acceptance of certain facts is insufficient. Genuine faith must come to expression in deeds, as did the faith of both Abraham and Rahab. Prayer, itself, has value only if accompanied by genuine faith. James encourages us to exhibit a living, dynamic faith.
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RESOURCE MATERIALS AND BIBLIOGRAPHY OF WORKS CITED
Achtemeier, Paul J., General Editor, Harpers Bible Dictionary,San Francisco, California: Harper
and Row Publisher, 1985.
Holy Bible, Amplified Expanded Edition, KJV, Zondervan Corporation and Lockman Foundation,
1987.
Holy Bible, Dake's Annotated Reference Bible, KJV, Finis Jennings Dake, Lawrenceville, Georgia:
Dake Bible Sales, Incorporated, 1985.
Holy Bible, Full Life Study Bible, NIV, Grand Rapids, MI, Zondervan Corporation, 1992.
Holy Bible, KJV,Nashville, Tennessee: Thomas Nelson Publisher, 1989.
Holy Bible, Open Bible, NKJV, Thomas Nelson Publishers, Nashville, 1979.
Holy Bible, Thompson Chain Reference, Frank Charles Thompson D.D., Ph.D., Indianapolis,
Indiana, B.B. Kirkbride Bible Company.
Laws, Sophie, The Epistle of James, Harpers New Testament Commentary, Hendrickson
Publishers, Peabody, Mass. 1980
Loizeaux Brothers, Inc., James and Peter,Neptune, New Jersey, 1947.
McGee, J. Vernon, Thru the Bible, Nashville, Tennessee: Thomas Nelson Publishing, 1983.
Strong's Concordance, James Strong, L.L.D., S.T.D. Nelson Publishers, 1995.
The Biblical Illustrator,Joseph S. Exell, M.A., Grand Rapids, Michigan: Baker Book House, 1973
Vine's Complete Expository Dictionary of Old and New Testament Words, W.E. Vines, Merrill F.
Unger, William White, 1985.
Webster's Dictionary of the American Language, College Edition,Cleveland and New York: World
Publishing Company, 1960.
COURSE WORK RECOGNITION
COURSE RESEARCHED AND DEVELOPED: Thompson, Verda L., Ph.D., Th.D, D.R.E.,
Oakley, Walter Ivan Jr., A.B.S.
Oakley, Elizabeth, A.B.S.
Price, Roger K., Th.D., Ph.D., D.R.E., 2001
REVISED/EDITED BY: Oakley, Elizabeth, D.D., 2004
MSBT PASTORAL ADVISORS: Braswell, Dick, Th.D.
Burden, Wendell, D.Div.
Chapman, Del, Th.D.
Hall, Leo, D. Div., D. Min.
AMT-MSBT BOARD MEMBERS & STAFF:
Baldock, Michael, Th. D. Price, Roger, Ph.D., D.R.E., Th.D., D.Div.
Brown, Eddy, D.Div. Sansfacon, Mario, A.Min.
Burden, Wendell, Th.D. Sansfacon, Teresa, B.Min., D.Div.
Carr, Mary, D. Min., D. Div. Shepard, Sally D.Min., D.Div.
Craig, David, D.Div. Thompson, Verda, Ph.D., D.R.E., D.C.C., Th.D., D.Div.
Cunningham, Kay, D.Div. Vance, David R., A.C.S.
Goneau, Dean, M.A. Wootten, Charles A., Th.D., D.Div.
Hall, Leo, D.Div., D.Min. Wootten, Margaret S. D.Div.
Kisner, Brian, D.Div.
THANK YOU
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