In Acts 10–11, God’s calling is clearly demonstrated through Peter’s vision and the subsequent encounter with Cornelius, showing that God’s invitation extends beyond traditional boundaries and challenges cultural or personal prejudices. Experiencing God’s calling often requires discernment, courage, and a willingness to act even when it is uncomfortable or unfamiliar, yet fear, pride, or attachment to familiar patterns can hinder obedience. The narrative also highlights the early church’s expanding inclusivity, as the gospel reaches the Gentiles, signaling the global growth of the Church. For the Canadian church today, this growth of the global South Church offers both opportunities and challenges: opportunities to learn from diverse expressions of faith, to embrace multicultural fellowship, and to broaden outreach, while challenges may include navigating cultural differences, adjusting worship styles, and fostering genuine unity. Like Peter, the church must respond with openness and obedience to God’s leading, trusting that the Spirit guides beyond human limitations.

Discussion Questions

1. How have you experienced God’s calling in your life and how have you responded? What prevents you from being obedient when God calls you to engage in something?
2. What do you think the implications of the growth of the global South Church are for the Canadian church? As our church continues to diversify, what adjustments might we need to consider, if any? What opportunities and challenges arise?

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Philpott Church has a long-standing history of sending missionaries worldwide, driven by a mission-focused ethos that began under the leadership of Dr. Peter W. Philpott. Among its many missionaries (active and in-active), Rick and Martha have played a particularly impactful role, focusing their efforts in Nigeria among the Fulani people, a predominantly Muslim ethnic group. Since 2014, their ministry has emphasizedbuilding relationships, providing education, and sharing the Christian faith in a culturally sensitive way. Through the establishment of schools and community programs, Rick and Martha have fostered trust and dialogue between differentcultural and religious groups, uplifting communities through understanding, respect, and faith-based initiatives.

Philpott's dedication to missions continues to serve as a launching pad for missionaries like Rick and Martha, reflecting the church’s enduring belief in serving God by serving others, both locally and globally.

Discussion Questions

1. How many missionaries have been sent from Philpott Church?

2. Where has God called you to go?

3. Who do you know has never heard about Jesus?

4. Will you go?

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As Professor Barker continues to take us throughthe book of Micah, we encounter in Micah 2:1–11 a soberingportrait of hearts led astray by greed and spiritual complacency. The drive to covet what others possess still plagues us today—through envy, materialism, and the illusion that more will finally be enough. Yet God calls His people to contentment, trusting His provision over their cravings. Micah’s rebuke falls not on outsiders but on God’s own covenant community, warning thechurch—especially in a culture of abundance—not to overlook justice for the vulnerable in pursuit of comfort. As then, so now, we’re tempted to listen only to voices that soothe us rather than confront us. In our time, “prophesying wine and beer” may sound like the easy gospel of self-fulfillment and success.But God’s truth invites us deeper: to seek justice, embrace contentment, and remain open to the hard, healing critique that restores our hearts to Him.

Discussion Questions

1. Micah 2:1–5 begins by condemning those who covet the possessions of others. How does the temptation to covet continue to affect us today? How can we move from coveting to contentment with what God has given us?

2. Micah 2:1–5 also introduces one of the key themes of prophetic literature: justice for the vulnerable. It is worth noting that those whom Micah condemns are part of God’s covenant community—not outsiders. What warning should this provide for church, especially the relatively affluent North American church?

a. Who are the most vulnerable in our communities?In what ways can they be supported?

b. How does a commitment to social action go along with biblical teaching on sin and the need for salvation through grace?

3. Micah 2:6–11 envisions the audience preferring to listen to false prophets who speak comforting words. What comforting words might we want to hear in the church rather than prophetic critique? How do we keep ourselves open to hearing critique?

a. What might be the equivalent of “prophesying wine and beer” in our context?   

4. Micah 2:12–13 gives encouragement that God will restore his people and will always remain faithful to his covenant. What other passages of Scripture do you go to for hope in God’s work of restoration?

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As Pastor Parimal takes us thru Micah 1:8-16, we are confronted with the sobering reality of God’s judgment and the deep sorrow it brings to those who truly understand His holiness. The passage calls us to reflect on the grief and pain caused by both personal and corporate sins, reminding us of the seriousness of living in disobedience to God. It challenges us to examine our hearts and develop genuine compassion for the lost—our family, friends, colleagues, and neighbors—who may face the consequences of sin apart from the redeeming work of the Cross. We are urged to see God’s judgment not merely as a distant prophecy but as a present reality, motivating us to respond with repentance, intercession, and evangelistic urgency. Ultimately, it calls us to confront where we allow others to go: will they experience the saving grace of the Cross or the eternal separation of Hell? This passage pushes us toward a life marked by compassion, vigilance, and faithful obedience.

Discussion Questions

1. What has caused your heart sorrow, pain, or grief?How can we develop compassion for the lost people around us?

2. Discuss the seriousness of personal and corporate sins.

3. How do you SEE God’s judgment prophesied in Micah1:8 –16?

4. What is your approach to God’s judgment? How areyou responding to the message of His Judgment?

5. There are two places where God’s Judgement is/willbe executed—the Cross and Hell. Where do we allow our family, friends, colleagues, and neighbors to go?

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 As Pastor Jackson begins our study in Micah, we are reminded that prophetic literature is not just about foretelling events, but about calling God’s people back to faithfulness, justice, and humility before Him. Micah, part of “The Book of the Twelve,” confronts the inseparable realities of idolatry and injustice, exposing how God’s people had turned away from His covenant love. To understand his message, we must look at the historical backdrop of Jotham, Ahaz, and Hezekiah, when Assyria’s shadow loomed large and trust in human power proved fragile. In Micah 1:1-7, we see that God takes sin and suffering seriously, holding His people accountable as a loving and holy Creator. In a culture that often ignores Him, the church today is called to embody Micah’s timeless message: to act justly, love mercy, and walk humbly with our God—showing the world that His presence is real and His care is deeply personal.

Discussion Questions

1.      How does understanding the genre of prophetic literature help us in reading Micah? What are the distinctive traits of prophets? What does it mean that Micah is part of “The Book of the Twelve”?

2.      Take some time to consider the history behind Micah, especially the lives of the three kings who ruled when he was a prophet (Jotham, Ahaz, and Hezekiah). What was going on during the times of these kings that would be helpful to know for our study? Especially consider the Assyrian’s relationship to Israel and Judah at this time.

3.      What is the relationship between idolatry and injustice? Why can we not separate the two when reading the prophets?

4.      Micah 1:1-7 reminds us that God takes what happens to his creation seriously. In a culture where we don’t take God seriously how can we, as the church, live in such a way that God is real to us? Do we have a deep and tangible awareness of God’s care for us and his involvement in our lives as the body of Christ? Why or why not?

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As Pastor Jackson brings our 8-month long study ofEphesians to a close today, we are reminded that this letter is not just rich theology but a practical call to live as one unified body in Christ. From beginning to end, Paul has shown us how God’s grace in Christ breaks down barriers, forming a new family marked by love, holiness, and Spirit-empowered unity. His final words in Ephesians 6:21-24 echo this truth—not abstract theory, but a blessing of peace, faith, and love that we are invited to experience and extend to one another. As we reflect on how God has worked in our community over these months, we are encouraged to read the whole letter again, listening together for the Spirit’s voice, and stepping forward in unity, strengthened by the love and faith that Christ has already given us.

Discussion Questions

1.      As we finish Ephesians, what has stood out to you most from this letter? How has God been working in our community over the past eight months to bring unity?

2.      It can be easy to read a book like Ephesians as “theological theory” but it is deeply personal and practical. How do Paul’s final words in Ephesians 6:21-24 speak to this reality?

3.      Read through the entire letter of Ephesians sometime this week, preferably in community. What stands out? What is the Holy Spirit saying to us?

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As Pastor Jackson continues to take us through the bookof Ephesians—specifically Ephesians 6:10–18—we are reminded that putting on the armour of God is not just an individual act, but a communal calling for the entire body of Christ. This understanding shifts our focus from personaldefense to shared spiritual resilience, emphasizing unity and mutual support in the face of spiritual warfare. Paul’s exhortation to “stand firm” shows that the church is not called to go on the offensive or strive to “win” cultural battles, but to remain grounded in Christ, resisting evil without adopting theworld’s combative mindset. Drawing from Isaiah 11 and 59, where God Himself wears this armour to bring justice and salvation, Paul shows that the same divine armour is now entrusted to the church. As a community, we are called toembody truth, righteousness, peace, faith, and salvation, wielding the sword of the Spirit—the Word of God—with humility and grace. Crucially, Paul reminds us that our struggle is not against other people, but against spiritual forces ofevil, urging the church to resist demonizing others and instead stand firm in love, truth, and the power of the Spirit.

Discussion Questions

1.      To put on the armour of God is not something we do as individuals but as the communal body of Christ. What difference does it make when we understand the armour of God in this way?

2.      Why does Paul exhort the church to “stand firm” rather than go on the offensive? What does this mean for the ongoing temptation within the church to “win" the culture war?

3.      Where does Paul get the language for the armour of God? Read Isaiah 11 & 59. Why does it matter that the same armour God wears is now the armour that the church wears?

4.      Consider the different pieces of equipment Paul highlights and their function. In what ways can we, as a church, put on truth, righteousness, peace, faith, salvation, and wield the sword of the Spirit?

5.      Paul is adamant that our enemies are not fellow image bearers but rather the evil spiritual forces. How do we stand firm against those forces and how do we resist demonizing other humans?

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As Pastor Jackson continues to lead us through Ephesians 5:21–6:9, we see how Paul completely reshapes the household codes of his day, not by reinforcing hierarchy but by calling all relationships into the light of Christ’s humility and love. Paul’sinstructions to children, rooted in the Ten Commandments, affirm the dignity of both children and parents in a mutual relationship of respect and care, while parents are charged to nurture their children gently in the Lord, reflecting the rest and grace of Christ himself (Matthew 11:28–30). His words to slavesand masters were profoundly countercultural, challenging the power structures of the ancient world by insisting that both serve under the true Master in heaven, where no favoritism exists. Though slavery tragically existed then and still persists today, Paul’s vision presses us to wrestle with the “missionarycomplications” of living out the gospel in a broken world while also refusing to weaponize Scripture for oppression. Instead, as Rachel Held Evans reminds us, the heart of the household code is not about clinging to power but relinquishing it, imitating the servant-hearted mindset of Jesus. For ourcommunity, this means reimagining every relationship as an opportunity to embody Christ’s love—laying down pride, embracing humility, and practicing a gospel-shaped way of life together.

Discussion Questions

1. In what ways does Paul turn the household codes of his time upside down in Ephesians:18-6:9?

2. Why does Paul quote from Exodus 20 & Deuteronomy 5 in his instructions to children? What is the assumption about the reciprocal relationship between children and parents?

3. How can parents bring their children up in the training and instruction of the Lord? How might Matthew 11:28-30 help?

4. In the texts concerning slaves and masters, Ephesians is incredibly countercultural. In what ways is this true? How does Paul challenge the hierarchy and social norms of the day?

5. What do we make of the fact that slavery existed within the church and still exists in the world today? Considering that Paul was a missionary, how does this text about slaves and masters have “missionary complications”?

6. Advocates of slavery within the church have often argued from a “literalistic, simple reading of Scripture” and used “slippery-slope” arguments to defend their position. How do we avoid doing the same today?

7. Consider this quote from Rachel Held Evans: “the point of the New Testament household codes is to have the samemindset of Jesus. It’s not about reinforcing power, it’s about relinquishing power.” How can we put this into practice within our community?

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As Pastor Jackson continues to take us thru Ephesians 5:21–6:9, we are reminded that Paul’s vision for marriage and family life is radically Christ-centered and counter cultural. To be the “head” does not mean domination or superiority but a call to sacrificial love, patterned after Christ’s own self-giving leadership of the church. When Paul ties his instructions to Genesis 2:21–24, he highlights God’s original design for unity and mutual dependence, while Genesis 3:16 reveals the brokenness that distorts relationships with power struggles. In this light, headship is inseparable from sacrifice—husbands are called to lay down their lives in love, overturning the harsh and self-serving household codes of the ancient world. Just as Christ nurtures, cleanses, and cherishes His church, so too are husbands to honor and build up their wives, treating them with tenderness and dignity. For married couples, this passage both comforts with the assurance of God’s design for loving partnership and challenges them to live out that costly, Christlike love in daily life. For the whole community, Paul’s teaching is a reminder to dwell on the breathtaking reality that Christ’s love for us is not abstract but active, intimate, and deeply personal—a truth to rest in and carry with us throughout the week.

Discussion Questions

1. What do you think it means to be the “head” as is described in Ephesians 5? What are the different ways of understanding this word/concept? Why does the way we interpret headship matter?
2. What does the creation story have to do with Paul’s instructions to husbands and wives? Especially consider Genesis 2:21-24 and Genesis 3:16.
3. What does being the head have to do with sacrifice? How does Paul’s household code challenge the codes of that day?
4. What are the ways that Christ is shown to love his church? What sorts of tasks is Paul describing in 5:26-29 and why are they so counter cultural in relation to husbands and wives?
5. For those who are married, how does this text both encourage and challenge you and your spouse?
6. For all members of our community, do we know how much we are loved by Christ? Take some time and meditate on that reality this week.

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As we continue our journey through the book of Ephesians, we remember how Pastor Jackson last week led us through Paul’s call to Spirit-filled living, urging us toward wisdom, gratitude, and unity in the body of Christ. This week, we step into one of the most debated sections of the letter, Ephesians 5:21–6:9, where Paul addresses household relationships. At first glance, these verses may seem to reinforce hierarchy, but when read in light of verse 21, we see that Paul reframes the household not around power but around mutual submission and Christlike love. In contrast to the rigid Greco-Roman household codes that protected the strong and silenced the vulnerable, Paul centers every relationship on Jesus, calling husbands, wives, children, parents, slaves, and masters to embody humility, service, and dignity. The household becomes a living picture of the church itself—a community where love redefines authority, submission is practiced by all, and Christ’s sacrificial love sets the pattern for every relationship.

Discussion Questions

1. How do we navigate the reality that our English translations of the Bible can sometimes make interpretive decisions that detract from the original text’s purposes? What are some ways we, as a community, can study the Bible more faithfully?
2. Why is it impossible to separate Ephesians 5:21 from 5:22?
3. What are household codes? How is Paul using the format of these codes in his writings? Do some reading on popular household codes from the ancient Greco-Roman world and compare them to Ephesians 5-6.
4. Paul’s household code advocates for mutual submission, humanizing the most vulnerable, and a radical redistribution of power. How can we apply these realities to our church community?
5. If the household is representative of the larger society in the context of Ephesus, how are the households in the Christian community representative of the church as a whole? Consider Ephesians 5:32.
6. How does our communal relationship with Jesus change our relationships in both the home and the church? What is it about who Jesus is and what he does that changes things so dramatically?

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