"This World Is Not My Home" 1 Peter 2:11-12 Sunday Morning Worship Service

This world is not my home.

I am just a passing through.

My treasures are laid up somewhere beyond the blue.

The angels beckon me from heaven's open door, and I can't feel at home in this world anymore.

That classic hymn was arranged by a man named Albert Brumley in 1946.

Although the lyrics to that song probably predate Brumley by several decades, emerging out of the Southern African American churches in the early 20th century.

But the words that he has passed along to us feel as true today as they ever have.

Amen.

I mean, Christian, don't you feel homeless?

Politically homeless?

Culturally homeless?

Alone in this world at times?

And wherever the hymn comes from, we know where the theology of it comes from.

I invite you to open your Bibles with me to the book of 1 Peter, chapter 2.

1 Peter 2 · chapter mention

We're going to be looking this morning at verses 11 and 12.

I invite you to follow along with me as we read together the words of the Apostle of Jesus Christ.

Beloved, I urge you, as sojourners and exiles, to abstain from the passions of the flesh which wage war against your soul.

Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

The Apostle Peter knew that this world is not our home.

It can never be our home.

Not in a final sense, not in some sort of ultimate sense, and hopefully not in a defining sense.

We don't belong to this world.

We may be in it, but we are not of it.

Not if you are a Christian.

And this is the idea that is the heartbeat of Peter's letter.

The echoing theme that runs through this letter.

And even as we're going to parachute here into the middle of chapter two and hear his exhortations to us, we would be well served to briefly consider how he begins his letter.

Peter is writing this letter about 30 years after the resurrection, 30 years after the church's birthday, if you will, at Pentecost.

He is writing to Christians who are living in Asia Minor, what we would now consider Turkey.

He's writing to Christians who find themselves living inside of a Roman Empire that is becoming increasingly hostile and intolerant towards them.

Which is kind of a surprising turn of events, actually.

You see, the Roman Empire was a remarkably tolerant empire as far as, you know, totalitarian empires go.

All Rome really cared about was that you paid your taxes and you didn't rebel.

So as long as the money was flowing in and the swords were staying sheathed, then you could believe whatever you wanted to believe and be whoever you wanted to be.

What's that?

You worship a sun god?

Hey, we have a sun god too.

Come on in.

You worship a harvest god?

We've got a harvest god.

Let's not quibble over the details, my friend.

Just make sure your 1040 gets filed by April the 15th, and we don't really care.

But then the Jews came under Rome's authority.

And they had this strict monotheism and, coincidentally, constant rebellions.

Unlike so many of the cultures that Rome had brought under their sway, they weren't being assimilated in.

They weren't ingratiating themselves in.

And now these Christians are here.

And they sound a lot like the Jews, don't they?

What with their one true God and their one Lord, one faith, one baptism, one God and Father of all, who's over all and through all and in all?

Have you heard them?

Love your enemies?

Resurrection?

This sounds like trouble to me.

And Rome began to get uneasy.

Because you see, that is what the Christian life authentically lived is going to do.

It is going to make people uneasy.

And so Peter is writing this letter around 60 AD.

And as he's writing it, the Christians that he's writing to have not yet entered into state-sponsored persecution, but Christians were nonetheless being increasingly mistreated.

They're being ostracized.

They're being slandered.

They're being excluded from the corporate life.

They weren't yet being put into prison, but they certainly weren't acceptable and polite company.

They weren't yet being burned at the stake, but they couldn't run for office or hold any kind of influence.

I'm sure that the New Roman Times was probably running scathing op-ed articles about the rise of the intolerant Christian.

And so Peter, ever the shepherd, writes to remind them that they shouldn't expect to feel at home here in this world.

That as far as the world was concerned, Christians are always going to be them.

And here in the first chapter and a half of Peter's letter, as we try to get a running head start before we jump into the cliff of his exhortations, I want you to listen to these powerful explanations as Peter is trying to impress upon us that Christians have this new identity, this true identity, this superior identity that makes them distinct from the world.

Just listen as we skim over some of Peter's descriptions.

He says, Christians are chosen exiles.

We are born-again heirs, obedient children, ransomed brothers, spiritual newborns, living stones in a spiritual house, and it and it builds into this crescendo that we read in verses 9 and 10 of chapter 2, where he writes, You are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness and into his marvelous light.

Once you were not a people, but now you are God's people.

Once you had not received mercy, but now you have received mercy.

Beloved, you are sojourners and exiles.

Those are two very important words, very big words.

And they're going to define our relationship to the world around us.

Christians are, by design, different from the world, distinct from the world, separated from the world.

But I want you to notice something.

That's not the first word that Peter uses to describe us in this passage.

First, he calls us beloved.

Christian, you are beloved.

I mean, doesn't that feel like such an old-fashioned word?

Like it time warped out of Victorian England?

Like it's something that was pulled from one of Mr.

Darcy's letters to Elizabeth Bennett?

Yeah, right, yeah?

Thought I was sleeping on the pride and prejudice.

So why does Peter use that word here?

Why does Peter employ this word beloved to describe us?

I mean, on one level, sure, Peter as a shepherd, he cares deeply for the flock of God that has been entrusted to his care.

We we read in John 21 how the Lord Jesus Christ lovingly, compassionately, graciously calls Peter and restores him to ministry and says, feed my sheep.

And that's especially true as we read 1 Peter and we get to the fifth chapter and we see Paul's heart for the congregation that God has put under his care.

And in this way, Peter's simply expressing the same kind of care that every pastor has for the congregation that God has given to them.

The same care and concern that I see so evident when I listen to and talk and pray with the pastors here at Emmanuel.

But I don't believe that's all that's being conveyed here.

I don't think that's the totality of what's going on.

Peter is about to deliver a very hard truth to his readers.

He's about to deliver a very hard truth to us.

And he wants us to know that we're beloved.

I mean, if you're going to believe that everything Peter has said so far in this letter is true, that by the magnificent, supernatural salvation of God, through the resurrection of Jesus Christ and the sanctification of the Spirit, you have been born again to a new life, to a new calling, that you have been transferred out of the kingdoms of this world and into the kingdom of God, that you are a priest and an ambassador for Christ to, he says, declare the excellencies of your Savior, then your whole life is about to get transformed.

If you were a husband when you got saved, you are no longer the husband you once were.

If you were a father when you got saved, then you're not the same father you were before.

If you were a son or a daughter or a wife or a mother, you're not the same that you were before.

If you were an employee when you got saved, you're not the same employee.

If you were a boss when you got saved, you're not the same boss that you were.

Every single one of the relationships of your life has been transformed by the gospel.

When God brought you to everlasting life by faith in his son Jesus Christ, that means your whole world has been turned upside down.

And it is going to come with a cost.

If you're going to take a stand for the gospel, if you are going to be a bold proclaimer of God's truth, then Peter wants you to understand you are going to be counted as a stranger to many.

You might be unwelcome in your home.

You might not get invited back to Thanksgiving dinner.

You might not be allowed to work on that project anymore.

You might be excluded from everything that you once held dear in this life.

But Christian, know this.

You're beloved.

The God who loved you and created you and formed you and knit you together in your mother's womb loves you.

And before you hit the obstacles of persecution, before you hit the imperatives of obedience, before we even wrestle with the idea of what it would mean to be a sojourner and an exile in the world, we should be basking in the undeserved warmth of the love of God.

He loves you.

He breathed life into you, he's watched over every breath that you've taken, and he has shined the radiance of his eternal love towards you through Jesus Christ who died for you.

And so when Peter describes God as he did in verse 9 as, or describes Christians as he does in verse 9 as a people for his own possession, he's not depicting God as some sort of cold, distant deity, like some sort of cosmic stamp collector who's simply filling up his trophy case with interchangeable, insignificant people.

And he knows you by name.

And he sees your heart.

And he looked at you and called you out of darkness and brought you into the light.

Brought you into his kingdom.

He means that the Good Shepherd has found you wandering alone and placed you on his shoulders and brought you back to his father's flock.

You don't belong to the world anymore.

You belong to God.

And so, because of that, your relationship with this world is not going to be marked by unity, but by difference, by distinction.

The Christian is a sojourner in the world.

Christians are different.

And we need to be reminded of this truth because all too often we seem content to make our home here.

Now, why does Peter use these words?

Sojourner, an exile.

Why is that the way that we are described in our relationship to the world?

Well, Peter chooses these words, of course, because they're rich in theology.

Israel was a sojourner in an exile.

That's the way Stephen describes them in his sermon before the Sanhedrin, before he was stoned.

It's the way the author of Hebrews describes the list of the faithful in Hebrews 12.

I mean, beginning all the way back in Genesis 15, as God initiates his covenant with Abraham.

He warns him that his people, the people of God, are going to be sojourners in a strange land for 430 years, as servants before they enter their home.

And Peter wants us to pick up on every one of those pieces.

He wants to emphasize the temporary, intransient nature of their existence in the land.

Even as the Israelites labored under the Egyptian whips, their eyes remained fixed on the land beyond the Jordan, and that is what it means to be a sojourner in an exile.

It is to know that where you are now is not where you will ultimately be.

It is to know that God may have you temporarily living in a hostile land, but that is only preparation for the day that He is going to bring you into His rest forever.

And so these words are designed for us as Christians to emphasize, to ingratiate in us a temporary understanding of this life in this world.

But they should also highlight the distinctiveness that marks our life.

Like Israel in Egypt, or like Daniel and Hananiah and Meshael and Azariah in Babylon, the people of God are supposed to stand out from the world around them.

It's supposed to be clear to everyone who looks at us that they don't belong here.

They're out of place here.

They're different from us in some way.

God's people stick out.

We're designed to stick out.

Have you ever experienced a moment where it was just painfully obvious that you were not where you were supposed to be?

I remember I was at my first duty station in the Marine Corps, 3rd Battalion, 10th Marines, 7 for 1, Camp Lejeune, North Carolina.

And my battalion adjudant came and said, Lance Corporal Haregrove, every battalion S1 has to send a representative to this meeting.

I can't be there, I'm sending you.

And I said, Aye aye, sir, because that's what Marines say.

He said, You got to be at the division headquarters building at 8 o'clock, room whatever, 105.

So 7.45, I'm there with my ink stink and my green notebook, ready to rock and roll.

That's Corporal Hair Grove.

A couple minutes later, a lieutenant walks in, he sits down, you here for the meeting?

Yes, sir.

So we wait.

8 o'clock comes, no meeting.

8.05 comes, no meeting.

810 comes, no meeting.

Finally, someone walks in the room and says, Hey, are you guys here for the meeting?

We said yes.

He goes, That's upstairs in the general's conference room.

That should have been my first warning.

The lieutenant, choosing discretion as a better part of valor, decided he wasn't going to walk in late, but not Lance Corporal Hair Grove.

So I walk upstairs to the general's conference room, seated outside as a Marine Master Sergeant guarding the door.

He says, What are you doing?

I said, Master Sergeant, I'm here for the meeting.

He said, Are you sure, Devil Dog?

That should have been my second warning.

I said, Yes, sir, Master Sergeant.

I didn't say sir.

Yes, Master Sergeant.

My adjutant told me I had to be at this meeting, so I'm here.

He said, Okay, and opened the door.

I stepped inside.

And I watched the general turn around.

And I watched the colonels turn around.

And it became very clear that this meeting was not my home.

And after what felt like an interminable pause, I said, gentlemen, I think I'm in the wrong meeting.

Please excuse me.

And I left.

It was painfully awkward to know that I was in the wrong place.

And everyone around me knew that I was in the wrong place.

And Peter wants to make very clear to us that the Christian is going to stick out.

You're going to stick out much more than a Lance Corporal in a general's conference room.

And that's not a flaw.

That's a design in God's plan.

That's a feature of it.

We're not supposed to be comfortable in this world.

The customs of this world and the things of this world are going to feel foreign to us now that we have been born again by the Spirit of God.

We don't belong to this world.

We don't think like the world thinks.

We don't love like the world loves.

We don't value what the world values.

In a world that is consumed with individualistic rights, Christians are concerned with righteousness.

Such that we can say, as the Apostle Paul does in 1 Corinthians 9, that we've not made use of our rights.

But we would rather endure anything than put an obstacle in the way of the gospel of Christ.

In a world that is consumed with a victimhood mentality, that is clamoring for recompense and restitution, the Christian operates under a servanthood mentality.

For though I am free from all, Paul writes, I've made myself a servant to all, that I might win more of them.

To the Jews, I became as a Jew.

To the weak, I became weak that I might win the weak.

I become all things to all people that by all means I might save some.

When streets are filled with violence, Christians turn the other cheek.

And when our feeds are filled with half-truths and myths truths and fake news, Christians are holding even tighter to the inerrant word of God and using that and that alone to shape our worldview.

Because this world is not our home.

And that's why Peter has to write this letter, because we lose sight of this truth.

I remember my very first car accident.

I was 16 years old.

I was driving to school in a 1984 Colony Park station wagon with wood paneling and vinyl seats.

I was full Griswold.

And I tapped the brakes, coming up to the stoplight, and as I did, my backpack in my passenger seat lurches forward.

And so I take my eyes off the road to save my backpack.

And as I do, crunch, I hit the car in front of me.

Now it was by no means a serious car accident.

Not by any stretch of the imagination, but I still remember as 16 years old the conversation I had with the police officer afterwards.

He said, What was so precious in your backpack that you were willing to risk the car?

I felt so foolish.

You know, it's so easy to take our eyes off of eternity for the sake of something that's in this temporary world.

Some short-term goal.

Some fleeting gain that might make me just for a little while feel more comfortable here in Egypt.

And that's not to say that this world doesn't matter.

Of course it matters.

In fact, Peter's whole point here, this whole exhortation, hangs on the idea that what we're doing in this life really matters.

But it matters insofar as it reflects into eternity.

This world isn't our home.

We are here for just a short while.

And everything we do, we do in this world as sojourners and exiles.

Every word we speak, every tweet we send, every shift that we clock, every relationship that we make needs to be proclaiming the excellencies of a better kingdom.

Because we are here not as citizens, but as ambassadors.

And so Peter writes this word of exhortation, calling us to embrace the reality that God has called you to be different, Christian.

And this distinctiveness is going to be manifested in at least two very clear ways.

First, Christians are different from the world in how we fight against sin.

Beloved, I urge you, as sojourners and exiles, to abstain from the passions of the flesh which wage war against your soul.

I probably don't have to convince you that our world has a sin problem.

You just have to turn on the news or Netflix or Facebook or Twitter or talk to literally any human being.

And because of the fallen nature of our world, sin and temptation infect everything, even our own hearts and our own desires.

And so Peter gives what seems here to be a very basic and yet incredibly countercultural command to us abstain from the passions of the flesh.

Now, what does that mean, Peter?

Abstain is pretty straightforward.

Just means don't do it.

The anti Nike slogan.

Don't participate.

When I was studying at Southern Baptist Theological Seminary, I had to sign a student code of conduct saying that I would abstain from alcohol.

Easy.

No wiggle room, no question marks.

I knew what was being asked.

So, what's Peter asking us to abstain from here?

He calls it the passions of the flesh.

Your translation might say something different.

It might say sinful desires.

It might say fleshly lusts, which has got a real cinemax after dark vibe about it.

But the term that he's using is much broader than simply sexual immorality.

As so often happens throughout the New Testament, he's using the term fleshier to reference the full gamut of self-gratifying and sinful immoralities that correspond to man's sinful nature apart from the work of the Spirit.

I mean, just think about how Paul uses the word flesh in Galatians 5, 19 to 21.

Now the works of the flesh, Paul says, are evident.

Sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalry, dissensions, divisions, envy, drunkenness, orgies, and things like this.

I mean, certainly, absolutely, unquestionably, Christians seek to abstain from sexual sin, but I want you to notice how much of Paul's list isn't sexual.

Idolatry.

Enmity, strife, jealousy, fits of anger, rivalry, dissension, division, envy.

You want to live counterculturally this week?

You want to be radical?

Try to abstain from enmity this week.

Don't worry, I'm going to save you the Google search.

Enmity, noun.

The state or feeling of being actively opposed or hostile towards someone or something.

It means to harbor a bitter, an angry or hateful attitude towards someone or something, and it has no place in the heart of a Christian.

But it fills our world.

I mean, we are called, rather than enmity, to love our enemies, to pray for those who persecute us.

And it doesn't really matter if the enemies that we're praying for are our neighbor next door who stole our lawnmower or the congresswoman that you're never going to meet outside of social media.

There is no place in our hearts for hatred whatsoever.

And notice that Peter's exhortation here isn't simply to abstain from the deeds of the flesh.

He doesn't just say don't punch your neighbor in the mouth.

He says abstain from the passions of the flesh.

I want to put to death the sinful longing that draws me so often like a magnet towards these fleshly behaviors.

And I wish that it was true that at the moment of our regeneration that was accompanied by the coming of sinlessness, but it is not.

Paul tells us in Romans 7 that even though by faith Christians have been born again with new natures and new spiritual dispositions and new desires, our new selves remain influenced by the lingering sinfulness of our old lives, such that there exists in the heart of a believer this struggle between fleshly temptation and spiritual longing.

And Peter describes it as a war.

These sinful passions that are raging against us towards disunity and idolatry and immorality and envy, they are laying siege to your soul.

They want to break down the walls and storm the gates.

There is a barbarian at the gate, but when you look, I want you to see that it's yourself.

And all the more reason Peter would say to abstain.

Don't give an inch of ground to these things.

Make no provision for the flesh.

Does social media lead you to sin?

Then abstain.

It's that simple.

Delete the app, deactivate your account, take up woodworking instead, although be advised that can lead to fits of anger.

Is there some relationship that you're in that draws you towards immorality?

End it.

Change it.

Bring in accountability for it.

Has work become an idol to you?

Quit your job.

Change your schedule.

Turn down that promotion.

And when your coworkers or your friends or your family ask, why would you do these things?

Why would you say no to these things that are so obviously good?

Tell them the truth.

Tell them eternity matters more.

We're to look different, yes, in how we fight against sin, but also in how we pursue holiness.

Peter goes on in verse 12: keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

So Peter has spoken in the negative, abstain.

Now he's shifting to the positive, do.

Christians shouldn't just be known for what they're putting to death, but also what they're bringing to life.

Amen.

Wouldn't you want to be known for what you're in favor of as well?

Conduct is one of Peter's favorite words.

He uses it more than any other New Testament author.

He has two letters here that are attributed to him.

He uses it six times.

Conduct, it refers to the whole manner of your life.

All of your speech and your actions and your attitudes.

All of that's included in this word conduct.

So keep your conduct, he says, honorable.

That means in every aspect of life, you are seeking to be honorable.

Literally, it means good or beautiful or praiseworthy.

So in your speech, it needs to be filled with beautiful speech.

Your actions should be filled with doing good.

Your attitudes should be aimed at delighting God.

And while this is true, just broadly speaking, here, Peter is looking specifically at the way our conduct intersects with our status as sojourners and exiles.

Keep your conduct, he says, among the Gentiles honorable.

Now, by Gentiles, Peter doesn't just mean those non-Jewish people.

He means those people who are not a part of the community of faith, those people who are outside the church.

Now he could have said, as Paul does, hey, live an honorable life because you're an imitator of God and you should aim to follow him, and that's absolutely true.

Amen.

And he could have said, as he does at other parts in his letter, that we should be holy because God is holy, and we're obedient children, and we follow our Father's example, and that's absolutely true.

But that's not his reason here.

He says, Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

So notice what Peter is saying.

Live an honorable life.

Live a life that is different from the world around you, noticeably different, that follows a kingdom ethic, that imitates God, so that an unbelieving world will see you and then glorify God.

Your neighbor might never pick up a Bible, but he's gonna listen to how you speak.

Your coworker might never join you at church, but she's gonna see the way that you work with integrity.

Your friend might never visit your Bible study, but they will notice the way you are always volunteering to serve others and care for them.

Now, to be sure, you're gonna be slandered for all of it.

That's part of being a sojourner in an exile.

A world that hates Christ and hates the gospel and hates the truth is going to look at you and hate you too.

In fact, Peter's exactly right.

The world is gonna call you an evildoer for this.

If you don't believe me, try to proclaim a biblical ethic on gender or sex or race and see how quickly you get denounced as a bigot.

Not that we should be surprised by that fact.

Jesus tells us in Matthew 5, Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely from my account.

But Christian, you're a sojourner in exile for a reason.

God designed you to be that way because he wants the world, an unbelieving world, to look at you and know there is something different about you.

What could that be?

Now they're watching us to slander us, to scandalize our lack of scandalous behavior, but some are going to see the honorable conduct inside of that, the genuineness of our faith, testify to by the transformation of our conduct, and be compelled to listen to our gospel message.

We share the gospel with our lips and with our lives.

The most powerful tool you have in evangelism is your conduct before your neighbors.

That through the witness of a gospel message, we have to speak the gospel, but it's carried by a faithful follower of Jesus Christ, that those very people who are speaking slander one day may come to faith and join the chorus of the redeemed at Christ's return.

And Peter is confident that some unbelievers will be saved as, not through, but as they notice the godliness of Christians.

And Peter's not going to leave this as an abstract concept for us, okay?

And I shouldn't either.

It's very easy to hear this and say, you're right, I am different.

Aren't I so good at being different?

He's going to explain exactly what honorable conduct looks like, and it might be offensive.

His first example, submit to the government.

Honor the emperor.

Just be a good citizen.

Obey the law.

His second example, slave submit to your master.

He's using the language here of commerce.

It's fair for us to say in our 21st century context, hey, be an employee that honors even the worst boss.

He says, wives submit to your husbands.

Husbands, honor your wives.

Notice what Peter's done there with those three examples.

Your public life, your civic life, your work life and your home life, all of it, every aspect of it, has to be built and aimed at proclaiming the excellencies of a better kingdom in front of a watching world.

The way you live as a husband is going to testify to the truth of the gospel.

The way you live on social media is going to testify to the truth of the gospel.

The way you go to work and the way you go to school is going to testify to the truth of the gospel.

And by your conduct, you will either confirm or deny the truth of what you proclaim.

And then listen to how he brings it together in his final example in chapter 3, verse 8.

All of you have unity of mind, sympathy, brotherly love, a tender heart, a humble mind.

Do not repay evil for evil or reviling for reviling, but on the contrary, bless.

Now, how can Christians live this way?

Is there anything that you can imagine that would be more countercultural, more opposed to the world, more clearly indicative of not being a part of this world?

Than to have a tender heart and a humble mind.

We can only live this way because the love of God has been poured out on us.

Because he rescued us out of darkness.

But I want you to know as a Christian that we cannot, we must not, we shall never let go of our status as sojourners and exiles, because that is the very means that God has appointed by which we effectively carry the gospel message to the world.

If we look exactly like the world and sound exactly like the world and live exactly like the world, then there will be nothing about the message we proclaim that will sound compelling or effective.

One commentator writes of this passage, it will always be easier and simpler to indulge in disengagement or activism or accommodation.

It will always be harder, costlier, and more wonderful to proclaim God's excellencies, but that is why we are here.

And it's going to be costlier.

Being a sojourner and an exile is hard.

You won't feel at home.

You will look around and you will know that in some way you don't belong.

And it's costly.

It cost Peter his life.

It cost Paul his head, but they gained eternity.

It's worth it.

Let's pray.

Almighty God and gracious Father of our Lord and Savior Jesus Christ, we worship you.

We know that there is nothing in us that is individually meritorious.

That Christians are different from the world not because of our effort, but because of your work in us.

And God, if we were being honest, we would confess to you that our hearts are often weary and tired as we look at the world around us, filled with enmity and strife and jealousy and immorality and impurity.

And if we were being honest, we would confess that all too often we feel pulled towards it ourselves.

So we ask God that you would sanctify us.

Not for our glory, but for yours.

We ask God that you would cause us by the power of your spirit to put to death these sinful passions.

That you would produce in us an aspiration towards honorable conduct so that when we proclaim your excellencies, your gospel, your salvation, people will hear and believe.

It's in the name of Jesus Christ we pray all these things.

Amen.

And now for a parting word from Pastor Jesse Johnson.

Thank you for joining Emmanuel Bible Church today through this resource.

It's my prayer that if you live in the DC area, I'll be able to meet you on some Sunday at Emmanuel Bible Church.

For more information on our church, you can go to IBC.church.

Or for information on the Master Seminary and their Washington, D.C.

location, go to tms.edu.

I hope this resource helps you seek God through Jesus Christ, serve the Lord with joy, and share him with boldness.

May the Lord bless you.