Eternal City Church Sunday Sermons

Eternal City Church Sunday Sermons

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Eternal City Church Sunday Sermons episodes

  • Romans 7:1-5
    If you are in Christ then you are "dead to the law." This confusing phrase can be easily understood as meaning we are removed from under the domain and condemnation of God's law and have been transferred to the domain and acceptance of God's Spirit. We now have the moral law of God as a guide for how to live a life that pleases God and is most good for us as his creatures.
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  • Romans 6:15-23
    Following the theme of dying to sin and rising to new life, Paul now brings in the image of slavery. We were slaves to sin, but now we are slaves to God and righteousness. Slavery is not the only image that pictures our relationship with God. Our new identity is manifold: sons of God, friends of God, and co-heirs with Christ of a forthcoming new universe. These new realities should encourage us to live differently in the now. To walk after God's will, by God's strength, for God's glory and our joy.
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  • Romans 6:5-14
    Christians are united to Jesus in his death and resurrection. Therefore we are to live differently than when we first encountered God in Christ. We are to be active about our "killing sin" or not letting it rule over us anymore because we are no longer under its dominion. The Holy Spirit is ultimately the person of God who gives us victory. He changes our thoughts, desires, and motives. Then, our outward nature begins to change due to the inward change.
    Romans 6:5-14 (ESV)
    Paul expands on the idea of union with Christ and the implications of that reality for the Christian life. Being united to Christ in His death and resurrection impacts how and should live.
    Paul uses a curious phrase in v5, “united with him in a death like his,” (or better translated “united with the likeness of his death”). Does this mean that baptism is an image of the death of Christ or is a form of the death of Christ present sacramentally in baptism?
    While debatable, the phrase is probably best understood through what we saw in v4. We are united to Christ in His death in a redemptive-historical sense. We are united to that event not physically or in time but by its significance in redemptive history, and we are being continually conformed to the death. This makes the most sense of the verb “we have been united” where the action takes place in the past but has present and future results.
    The second half of v5 uses a future tense verb to describe our union with Christ’ resurrection. There is a real, physical resurrection to come where union with Christ will be fully realized. At the same time, that physical reality has implications for Christians today. Our union with Christ’s death points forward to how we live our lives now, and our future resurrection points backwards so that we are living in conformity to Christ’s death (dying to our old selves and sin) and living in the power of the resurrection (victory over our old selves and sin).
    That was deeper analysis of 1 verse than usual, but I trust we can walk away with two things:
    As Christians, your union with Christ gifts you with the identity (in Him) and power (His death and resurrection) to fight sin and overcome it.
    Doctrines, such as union with Christ, are not just theological jargon that gets thrown around and discussed for the sake of intellectual growth or mental stimulation. The doctrines of the Bible from union with Christ to the Trinity to baptism are meant to be delighted in and provide a foundation for loving God, loving others, and seeking holiness.
    Paul’s language throughout these verses is not physical but positional. The “old self” in v6 was not physically crucified, but positionally we are moved from the realm of sin to the realm of righteousness.
    What is meant by the old self?
    What is the nature of the relationship between old and new self?
    Was it that the new self was added to the old self at the cross, or was the old self replaced by the new self?
    The phrase “so that” in v6 can be understood as either purpose or result. It is difficult to determine Paul’s usage here, but contextually is seems to make sense that it is a purpose. God’s intention in having our old selves crucified with Christ is that we are no longer slaves to sin. The gospel has purpose and intention in every aspect and was not some arbitrary thing God put together with no meaning behind His decisions.
    Vs 7-11 can be summarized as: life is now the reality for those who are united to Christ because Christ in His death and resurrection has defeated sin and death. So, just as Christ lives to God, so too we should live in the reality of being dead to sin and alive to God.
    What does it mean that Jesus “died to sin”? Since He is sinless, did sin have any power over Him?
    Consider these questions from a salvation-history perspective and what we saw about a change in status from one realm to another.
    Paul moves to imperatives in vs12-14 which are grounded in the reiteration of the truth statement in v14 that sin no longer has dominion over those who are in Christ.
    The “mortal body” in v12 may be referring to the physical body but most likely refers to the entire being of a person and represents the existence each believer has in this world and in this age.
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  • Romans 6:1-4
    Many in the USA and in Pittsburgh especially would claim they have no religious affiliations at all. These have been termed by pollsters as "nones." There are many false assumptions that religious "nones" have (they are almost faith commitments in and of themselves). In the first part of the message, Chris addresses 5 of these assumptions then proceeds to unpack Romans 6:1-4.
    Romans 6:1-4 (ESV)
    While the focus of this discussion guide is 6:1-4, the broader paragraph runs from v1 through v14. It is helpful to understand the broader flow and argument Paul is trying to make. It can be summarized:
    Christ died for sins (vs 8-10)
    Believers died with Christ (vs3-7)
    Therefore: we died to sin (v2)
    As Paul has done routinely through the letter so far, he turns again to using a “diatribe” style where Paul presents the questions of an imaginary opponent who disagrees with Paul. In this instance, the question in v1 is a response to Paul’s claim in 5:20 that where sin abounds, grace abounds more.
    The argument Paul addresses is fairly simple: “Since we have been given grace and since God likes to forgive and grant grace, we should sin more so that we can receive more grace.” This concept is known as antinomianism (“without law”).
    Believers can resonate with some truth here. God does enjoy giving grace and forgiving sins, but that should not be mistaken as a license to abuse grace. Grace should not propel us to willfully sin because “God’s grace covers that.” Rather, God’s grace should lead to righteousness (6:17-18).
    Have you ever attempted to justify willful sin because God’s grace would cover you?
    What is the appropriate response to our flesh and Satan trying to convince us to do wrong in the name of grace?
    Paul’s response in v2 is familiar in Romans as well – By no means (“God forbid”, “Absolutely not”) – and is the strongest form of negation in the Greek language.
    In v2, Paul uses a rhetorical question to make the claim that the believer’s state of being has changed. We have died to sin in that it no longer has power over us. We no longer serve sin (v6), and sin is no longer lord/master over us (v14).
    When does this “death to sin” happen? Is it when Christ died? Is it at a person’s conversion?
    What does it mean to live in sin? There are generally two possible options based on the text:
    Underneath the lordship of sin
    A lifestyle of habitual sin
    Is it even possible for a Christian to live in sin? Is sin still a threat to the Christian?
    Baptism is the outward sign of conversion (trusting in Christ), and the Roman Christians would have been familiar with water baptism as seen through the rhetorical phrase “do you not know.”
    Baptism into Christ Jesus is the idea of union with Christ, and union with Christ is both in His life and in His death. See Galatians 3:27 for an additional text on baptism and union with Christ.
    Paul comes to a conclusion in v4 signified by the use of the connecting word “therefore.” Paul’s conclusion uses baptism metaphorically to show that the baptism (immersion) denotes burial with Christ. This is not to say we were physically or spiritually present at Christ’s death, but in a redemptive-historical sense, it was in His death that our old selves (sinful natures) are buried in order that we can live in newness of life.
    Paul’s description of baptism is meant to encompass the entire conversion experience. For NT writers and Christians, you could not divorce faith from baptism. Faith would lead to baptism, and baptism would be a testimony of a valid faith.
    Baptism is not the instrument through which forgiveness of sins is given but is the evidence of a genuine faith.
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  • Romans 5:12-21
    All of humanity finds itself in one of two men as their "federal representative." You are either identified by Adam or by the second Adam Jesus Christ. All people are born into a sinful predicament/sin nature from Adam passed down to all his posterity. You must be reborn into Christ resulting in all his positive righteousness counting as yours. The sad reality is if you have not given yourself over to Jesus Christ by grace through faith. Then you are still identified by your first father, Adam.
    Romans 5:12-21 (ESV)
    Paul moves into an overview of redemptive history where all of humanity can be categorized into two groups, “in Adam” or “in Christ.” The language used and perspective of the paragraph is corporate rather than individual.
    Where Adam’s sin brings about universal consequences to all people, Christ’s obedience cancels those consequences for those who believe.
    Paul begins v12 with “therefore” suggesting a connection with the prior paragraph (5:1-11) and should be understand as the basis or the reason to have hope and rejoice. The reason for hope in final salvation is because Christ’s obedience is greater than Adam’s disobedience.
    Sin entered the world through one man, and through Adam’s disobedience, sin is now a universal reality for all people. The main focus of this verse though is that death is the result of sin. The problem is sin because sin produces death and separation from God’s grace.
    If Adam is responsible for sin, how can we be held responsible and punished with death? How would you answer this question in theological categories and using this scripture?
    Paul changes course mid-sentence in v12 probably because he believes something he said in v12 needs to be addressed immediately, and he never really finishes the point of v12. Paul’s concern is an objection from a Jewish reader that there can be no sin before the law.
    In vs13-14, Paul reaffirms v12 that death was present due to Adam’s sin, and the written, Mosaic law, while more clearly defining sin, was not needed to bring death and condemnation when Adam did wrong.
    This would suggest there is a natural law that is God-given and self-evident (written on the heart).
    What is a type in the OT? In what ways is Adam a “type” of Christ? Consider v14
    Paul again uses a “weaker to stronger” argument that the life brought about by Christ’s grace and mercy is much more certain than the death brought by Adam’s sin. While sin requires being held accountability (4:1-6), Christ’s work is a free gift of grace that can only be received (v17).
    What is meant by the term “many” in v15? Should this be understood as “all?” Do the two uses of “many” have different meanings?
    Paul continues to contrast Adam’s sin and Christ’s work in v16. His point is two-fold:
    The results of Adam’s and Christ’s actions are completely opposed. On brings about condemnation while the other brings justification.
    While condemnation justly came from one sin, justification is given after an innumerable amount of sins. One single sin rightly deserves judgment, but the fact that God’s response to countless sins was a free gift of grace is miraculous and beyond what we can fully grasp (mystery of the gospel).
    Paul uses vs17-21 to summarize the differences between the redemptive-historical acts of both Adam and Christ and again uses the “weaker to stronger” argument to finish his point. Where death once reigned due to Adam’s sin, life is not abundant and free for those who receive Christ as their righteousness. While sin affects all people, the benefits of Christ’s righteousness are limited to those who have faith in Jesus for the forgiveness of sins.
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  • Theology Applied #15

    In this episode, Pastor Chris Moran continues our current series on Soteriology and the "ordo salutis". Today we begin part 1 of a sanctification mini-series on emotions. Emotions -- the range of feelings we experience and their physiological manifestations -- are our #1 filter for processing reality...but we must remember they are subject to brokenness and distortion along with the rest of our humanity, and need to be made more like Jesus. We discuss how to experience, understand, and grow in exercising self-control over them as part of the ongoing process of sanctification.

    36 min
  • Theology Applied #14

    In this episode, Pastor Chris Moran continues our current series on Soteriology and the "ordo salutis". Today, part 3 of sanctification dives into the implications in the everyday of our new lives in Christ as God remakes us into the likeness of Jesus. We will examine five (5) factors that affect our sanctification, as discussed by David Powlison in his book, "How Does Sanctification Work?"

    55 min
  • Romans 5:6-11
    As Christians, we have been reconciled to God the Father through our Lord Jesus Christ. As a consequence, we have been given this ministry of reconciliation and have been given the status of ambassadors of the great King and his Kingdom. Let us shine with his light into a dark and dying world.
    Romans 5:6-11 (ESV)
    Paul continues to explain the benefits of the promise of justification by going deeper into the evidence of God’s love for His children that was expressed in v5. His goal is for us to understand how it is that God’s love has been poured out on us.
    The term “weak” in v6 conveys the idea of total inability to do good. Used along with the description “ungodly,” Paul is making clear that God’s love came for us when we were totally helpless. This highlights the incredible need we had and is evidence that God’s love is good and great.
    The phrase “at the right time” refers to Christ’s death and has a few options for interpretation:
    In world history – The world was final prepared for Jesus to come and die. There were enough technological and societal advancements that it made sense for Jesus to die.
    Because God’s wrath was coming – God was pouring out His wrath either way, so it was best for Jesus to come then.
    In the timeline of God’s eschatological plans – Jesus’s death fits the divine timeline and needed to happen now for other eschatological things to happen.
    While we were weak – Emphasizes the word “still” and highlights more our weak state rather than a certain timeline that needs to be maintained.
    Notice the tie between God’s love and Jesus’ death. It is in the cross where God’s love is supremely displayed, and His death is for the ungodly. The word “for” has both representation and substitution as its meaning. Jesus’ death is both on behalf of and in the place of us the ungodly. That small word is Paul’s way of saying that Jesus took our place. Where we should have taken God’s wrath, Jesus took it for us.
    Paul’s point in v7 is to explain God’s actions that follow in v8. The phrases in v7 are somewhat confusing. The best way to understand it is to differentiate between the righteous person and the good person. The good person is someone with a personal attachment to us. So, while we may respect the righteous person, we most likely would not die for them, but the good person (personal/emotional attachment) we would be more willing to die for.
    The greatest sacrifice of love a person can make is to give up their life for someone else. We would consider doing it for family and close friends. Would we ever do it for someone who hated us?
    God proves His love to us because Jesus was our substitute even though we were His enemies. The greatest human display of love is nothing compared to the love God gives.
    Notice God’s love is both objective and emotional. It is objective in the historical event of Jesus’ death, and it is emotional in that it is poured out into our hearts. Neither display of love is sufficient alone. The objective reality of Christ’s death means nothing to someone who has not experienced that love, and the emotional feeling of love means nothing for someone who does not believe in Christ’s death.
    Paul summarizes vs1-8 by using parallel statements in vs9-10, and he argues from the “major” to the “minor.”. So, Paul is saying if God has already done the “hard” thing (justifying in v9; reconciling enemies in v10), how much more can we hope that God will do the “easy” thing (save from future wrath).
    Reconciliation is necessary because we were God’s enemy. Just as we were rebels, God was wrathful and angry towards us. By being reconciled through Jesus, we are no longer God’s enemies, and we get to enjoy the good of having His love poured into our hearts.
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  • Romans 5:1-5
    Having been justified by faith, the believer has amazing access to God were before Jesus, the door to God's presence was not open (think the day of atonement: Leviticus 16 & 23:26-32). The Christian is not promised a life free from suffering and pain; rather, we are promised that trouble is inevitable (John 16:33). God is up to something in our trouble; it is not meaningless or purposeless. God produces endurance, character, and hope as the Holy Spirit moves in us and through us.
    Romans 5:1-5 (ESV)
    While the original letter did not have chapter and verse breaks, Paul’s transition in theme and language suggests a natural break between chapters 4 and 5. Romans 5:1-5 is the beginning of an extended review of the benefits of justification with themes such as glory, hope, love, and peace that conclude at the end of chapter 8.
    The opening phrase “therefore, since you have been justified by faith” sums up the theme of the first 4 chapters. Justification is a past act in the life of the Christian were once for all God declares the sinner righteous, and now Paul lays out implications and benefits of that past act by God.
    “Peace” in the NT is closely related to the Hebrew word shalom in the OT. When used here, peace does not simply mean the absence of conflict, feeling at peace, or an inner sense of well-being. Rather, peace with God describes a situational change where we have moved from an enemy of God to reconciled with God (5:10).
    In the broader section (Rom 5-8), each chapter ends with the phrase through (or in) Jesus Christ our Lord. Paul introduces that phrase in 5:1 and uses it throughout the section to reinforce that all that God gives us is found only through Jesus Christ.
    The word “access” in v2 speaks to a present, continual condition and ability to enjoy the presence of God in Christ. For the Christian, access to grace is not temporary or has an on/off switch that can be flipped when God is interested in giving grace.
    The idea of grace here is used differently than in other places in the NT. God indeed gives grace, but Paul’s focus is on the state in which Christians are transferred. No longer under law or wrath but grace.
    “Rejoice in hope” is the idea of joyful confidence and speaks to how God would desire us to live. It is a misconception that God does not want His children happy. His desire is for Christians to be happy, and He knows that true joy comes from pursuing God and His glory. Sin causes us to fall short of the glory of God, and justification provides us with all that is necessary to live how we were intended to live.
    “Rejoice in suffering” is one of the most challenging aspects of the Christian life. Suffering is an occasion for rejoicing because suffering does not overthrow the realities of peace, grace, and hope, but suffering properly viewed is the basis for joyful confidence in our justification.
    “Hope does not put to shame” is the idea that hope does not disappoint. Christians will not be disappointed or let down in the present or the future when their hope is in God.
    Questions:
    If you have never done this with your GCC, consider having anyone willing share their story of faith. It can be a wonderful encouragement to hear the stories of how God justified those we worship and have community with at ECC.
    Would you have expected Paul to say that we have access to God through Jesus? By saying we have access to grace, what is Paul’s point, and how does this shape our view of God?
    What prevents you from living in joy and happiness and as God desires?
    How are you suffering right now? How have you had a wrong perspective of suffering? What has God been teaching you in your suffering? How has this suffering grown you to be more like Christ?
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  • Theology Applied #13

    In this episode, Pastor Chris Moran continues our current series on Soteriology and the "ordo salutis". Today we pick up with part 2 of sanctification (the LORD's commitment to making us holy and conforming us to the image of Jesus): broadening our definition of the slow, gradual process; and our responsibility in sanctification which demonstrates the genuineness of our professions of faith.

    1 hr 2 min

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Eternal City Church Sunday Sermons