28 September-4 October 2026 (Exodus, Luke, Psalms)
Bible Reading Plan
Monday: Exodus 11:1-13:16
Tuesday: Exodus 13:17-15:21
Wednesday: Luke 5:17-6:49
Thursday: Luke 7:1-50
Friday: Reflection Day
Fluid (fit in any time): Psalm 14:1-7
Reflection and Discussion Questions
Monday (Day 1): Exodus 11:1-13:16
What lessons do you see to be learned about power and responsibility in the story of Pharaoh and the plagues? Is power dangerous? Does it come with responsibility (i.e. good stewardship of power)? How could Pharaoh have shown better judgement and stewardship for his people? How are discernment and stewardship relevant to the gifts and resources we have today?
Why do you think the death of the firstborn was the tenth plague?
After doing some research, do you think the tenth plague might have anything to do with the murdering the babies of the Israelites? That Israel is God’s firstborn son (cf. Ex. 4:22-23)? Was there any theological significance for Egypt? Did it show Yahweh’s supremacy? What are your thoughts?
Who do you think Moses is talking to in Exodus 11:4-8?
Carpenter (2016) states the following in his comments on Exodus 11:7:
Yahweh has made a distinction between the Egyptians and the Israelites throughout the last five plagues. Finally, it becomes soberly clear how great that distinction is, as has been revealed partially in the previous verse. Egyptians will die under judgment; the firstborn of Israel will live as Yahweh’s sons, his firstborn sons. Yahweh will reverse the sentence of Pharaoh; Moses will not die. As Pharaoh and his predecessor had sentenced the Israelites, Yahweh would now exact one-tenth of that penalty. He is more merciful than Pharaoh, who would destroy every male infant born to the Hebrews (2:22). Moreover, Israel is now to become Yahweh’s firstborn son among nations (Exod 4:22–23; 19:5–6; Hos 11:1). The whole nation will be redeemed.
“Not even a dog shall be a menace by snarling” is an effective way of saying that while death comes to Egypt, no danger would approach Yahweh’s people at all (cf. 1 Kgs 21:19–23).265 This unnatural lack of aggression by a dog against the escaping Israelites is another wonder and sign indicating that Yahweh is enacting his deliverance of his people against all possible enemies. In doing so, he continues to make a distinction between his frightening actions toward the Egyptians and the lack of even a dog’s threatening demeanor toward his people (cf. Houtman, 2:133–34).
The dog was generally not highly thought of in Israel or Egypt (cf. Exod 22:30; Deut 23:19; כֶּלֶב is to be read most likely as “male prostitute”).266 The dog was considered sacred to the Egyptian god Anubis, and some dogs served as pets and were even buried with their masters.267 Dogs growled at everyone, so this was a special exception, again setting Israel apart. Fensham believes this is a negative assertion of a blessing, for the dogs will lap up the blood of the slain Egyptians.268 The prisoners of Egypt were sometimes called “the king’s dogs,” so it is possible to see here an assertion that even the incarcerated prisoners of Egypt will be positively predisposed toward the Israelites.269
To know Yahweh is all-important. To know that Israel is distinct from Egypt is also a stated purpose of this last plague. First the Egyptians are given darkness, Israel light; now Egypt is given death, Israel protection from death, and even snarling dogs. The text is careful to say that Yahweh makes the distinction (יַפְלֶה יְהוָה). It is not first of all a man-made difference based on culture, wealth, language, biology, ethnicity—it is Yahweh’s distinction. The distinction of God’s people lies with God, not humankind; the combination of Yahweh’s covenant and its laws that were “right in his eyes” were unique gifts to Israel and essentially unparalleled in the ancient Near East.270 (pp. 432-433)
What are your thoughts on his words? Do you agree?
Reflecting on NT passages such as Galatians 5:23-29 and Heb. 8:8-12; 10:1-18, what does the Exodus from Egypt mean to you, not necessarily as a Jew but as one of His people?
What does Exodus 12:2 mean?
Why do you think the Passover lamb in Exodus 12:5 to be male without defect and one year old?
Is the term for Jesus Christ as “the Lamb of God” relevant to the Passover?
Exodus 12:46 states that no bone of the lamb was to be broken. The same message is shown in Numbers 9:12. Do you think there is relevance between this instruction and John’s words in John 19:36?
What are your thoughts on Psalm 34:20, or further Psalm 34 in general. Do you think these relate in any way to Christ or the Passover?
Why do you think was the purpose, or purposes, of having several rules for how the Passover was to be observed?
Is the Feast of Unleavened Bread the same as Passover?
What does Exodus 12:12 mean when it speaks of Yahweh’s judgement on “all the gods of Egypt”?
Is it just the firstborn sons of the Egyptians that are killed? Did any animals die?
Why was Passover named Passover?
Is the Passover the same as the Festival of Unleavened Bread?
What was God’s purpose in hardening Pharaoh’s heart, seeing as it led to the infliction of more damage on the people of Egypt? What do you think?
Where was Yahweh going to bring His people? (see Exodus 13:11)
What are some of the theological insights have you gained from reading Exodus up until where we are at now?
Tuesday (Day 2): Exodus 13:17-15:21
Did God know that His people might have been tempted to go back to Egypt? Do you think God knows our weaknesses? If so, what does – or doesn’t – that mean?
What are your thoughts about the meanings and intentions of Exodus 13:19? What should we make of the fact that, as Carpenter (2016) states, “God never forgets his covenant”? Carpenter further comments:
“God and Joseph had said that the people would be taken up from Egypt. The removal of Joseph’s bones to Canaan is a witness to that fact (Gen 49:29; Josh 24:32). Israel did not die in Egypt, and now Israel could trust their God to be faithful to his covenant promises. God brought them out after multiplying them into a great multitude. God brought Israel, represented by Joseph’s bones, out of Egyptian captivity. The prophet Ezekiel later mentions the entire nation of Israel as a valley of dried bones that would come forth from their Babylonian imprisonment (Ezek 37) by the power of God and his Spirit. (p. 501)
Do you agree? Any further thoughts on his words?
What are your thoughts about the meanings and intentions of Exodus 13:21-22? Do you think there is any connection between these verses and Moses’ experience in Exodus 3:23? How about Exodus 19-20? Was what was happening here in 13:21-22 common (cf. Dt 4:32-34)?
Carpenter states that Niehaus concluded that “this phenomenon [in Ex 13:21-22] represents the presence of God and the messenger of God.37” (p. 502) Do you agree? What are your thoughts about Exodus 13:21-22?
What does the summary statement of Exodus 14:1-4 tell you about God and/or humanity?
Exodus 13:17 showed God’s awareness of the feeble nature of the Israelites. We see this again in 14:12 (and we see the grumblings continue throughout Exodus, e.g. Exod. 15:22-24; 16:1-3; 17:1-3). Looking at Exodus 14:13-14, how do you find the words of Moses relevant to your life today?
What use is God’s word (or Word) when you are afraid and uncertain in life?
Is or will God be there for you, and how do you know? Is it that simple?
How or when do we need to be quiet while (or if) God works things out for us? What are your thoughts?
What experiences have you had where God has been there for you in such dangerous, uncertain, insecure or menacing times?
Do you think Jesus’ walking on the water in the New Testament was reminiscent of Exodus and Moses lifting the staff and stretching out his hand over the sea for Israel to go to dry land from the enemy?
Did Yahweh or Moses move the sea according to Exodus 14:21? Is this consistent with 14:27 and Exodus 15?
In Exodus 14:27 we see Moses follow God’s instruction to stretch out his hand over the sea and let the waters return. Does this show God’s ability to work miracles through – or in conjunction with – the actions of people? If so, was it the greatness of Moses and/or the greatness of God that we see?
If we are a miracle that was created by God is our success ultimately our accomplishment or God’s?
Should God’s importance and value in and to our life be motivating or subduing?
How does the truth of this answer transfer into action?
What does a hardening of the heart infer?
Who is the angel of God?
What does the term “theophany” mean? Give some examples of it in Scripture.
Does Exodus 14:29 infer that the tides were low and the tide was low, or was this a miracle where there were walls of water? Is the Song of Victory in Exodus 15 relevant?
What do you find interesting about the Song of Victory in Exodus 15:1-21?
Wednesday (Day 3): Luke 5:17-6:49
What do you find interesting and valuable about the miracle in Luke 5:17-26? Was it a secret act? Was it something that had not been seen before? Was it teaching through action?
Was Jesus leadership and teaching styles similar to that of the Pharisees?
Is Levi the tax collector believed to be the same character as Matthew?
As a tax collector in Capernaum, his position would likely have been lucrative. He would not only have collected from local farmers and craftsmen, but also from caravans passing through goods between Egypt and the Orient (Lunceford, 2000). Do you think it was a big decision to leave this to follow Jesus? Why or why not?
What message(s) do you take from Luke 5:27-32? What does v. 31-32 mean?
Do you think fasting is a good thing to do? Why or why not?
What is Jesus referring to when he mentions old and new wine skins? What message is Jesus conveying in Luke 5:39?
Explain the relevance of David, the Pharisees, and what Jesus is claiming in Luke 6:1-5. What this reinforced by the Sabbath healing that occurred in Luke 6:6-11? How so?
What implicit claim does Jesus make in Luke 6:5? What implicit claim is made in Luke 5:34? What is the significance of these claims?
Does Jesus words in Luke 6:20-23 show connection with his actions in vv. 17-19?
How do the words of Luke 6:24-26, 27-36, 37-42. 43-46, 47-49 develop from Jesus words and actions in Luke 6:17-23? What links and progression do you see in Luke’s writing?
Does Luke list the same beatitudes as Matthew? How do the authors differ in their use of their chosen beatitudes? How is the context different?
Does Luke “intend to pronounce an ultimate blessing on all what are poor and curse all who are rich” or, as Black (1995) puts it, will “the state of the hearts of most rich and poor that will lead to blessing or cursing”? (Hint: Does Luke portray Jesus any characters with wealth well?)
How do you feel about wealth? Is wealth something that is desirable? Where is the connection with love, wealth, and wisdom?
Should Christians learn and know between good stewardship and generosity? Are we refusing to love if we give away everything to others because there are always more voices asking for our money and assets?
Is showing love towards someone with an unrepentant heart for a sin committed against you the same as forgiving someone? Which do you find easier and why?
What are constructive steps to help us or others in demonstrating love to those who do the opposite towards us?
Do you think that forgiving someone the same as laying to rest the bitterness, rage, wrath etc. that Paul calls for people to leave behind in Eph 4:31-32?
What reward is Jesus talking about in Luke 6:35? Is it clear? What are your thoughts?
Looking at Luke 6:37, if we cannot judge then how can we be discerning? Is this about critical thinking and analysis or showing mercy to those who fail to meet the standard of perfection?
If we can see “the beam” in our own eye, do you think that we should be allowed to consider helping someone with “a speck” in theirs, assuming it is done in love?
As we remain sinners as well as believers, how can we know if we are a “good tree”? Is this question relevant or irrelevant in the given context?
Consider the context of Luke 6:43-46 and explain what you think the meaning is, and how it relates to the previous verses?
How do we define the difference between hearing Christ’s words and doing them (cf. Luke 6:47-49) and hearing Christ’s words and not doing them? Should it be an issue of concern or interest for us? Why?
Thursday (Day 4): Luke 7:1-50
What qualities do you see in the centurion? What do you find admirable about him? What does Jesus bring attention to in Luke 7:9?
Considering the wealth of the centurion in Luke 7:1-10 and the poor widow in Luke 7:11-17, do you think it is fair to say that Jesus hears, loves and cares for both the rich and the poor?
How do these acts from Jesus clarify the utterances of Jesus in Luke 6:24-26?
What greatness do you see in the story of the widow’s raised son?
Does Jesus show himself to be more than a prophet in Luke’s Gospel?
Jesus’ answer to John the Baptist’s disciples echo the words of his inaugural sermon at Nazareth (Luke 4:18-19). While this sends a message to John, do you also think it sends a message to the readers? What should the readers take of it?
What was Jesus’ opinion of John the Baptist?
What does it mean to be one in the kingdom of God? Do you think this would exclude John the Baptist? Why or why not? How do you think this verse should be interpreted? (It may be useful to have a look at some commentaries for assistance)
What point(s) do you think Jesus is expressing in Luke 7:29-35?
What connections do you see between Jesus’ teachings and actions so far and the story of the sinful woman who anoints Jesus feet (Luke 7:36-50)?
What thoughts do you have about Jesus teaching in Luke 7:36-50?
Friday (Day 5): Reflection Day
Psalm 14:1-7
What does Psalm 14 say to you? What does it make you think about?
References
Black, M. C. (1995). Luke. College Press Pub.
Carpenter, E. (2016). Exodus (Vol. 1). Lexham Press.
Lunceford, J. E. (2000). Matthew. In D. N. Freedman, A. C. Myers, & A. B. Beck (Eds.), Eerdmans dictionary of the Bible (p. 871). W.B. Eerdmans.
265 White, Everyday Life, 183.
266 Anubis, an Egyptian god depicted with a dog’s (or jackal) head may be in mind. This god received the dead into the judgment hall. Cf. Shafer, Religion in Ancient Egypt, 19, 44, 51, 100. Anubis was in charge of the underworld.
267 I. Shaw and P. Nicholson, “Dog,” in Dictionary of Ancient Egypt, 87.
268 F. C. Fensham, “The Dog in Ex. 11:7,” VT 16 (1966): 504–7.
269 Shaw and Nicholson, “Dog.”
270 Cf. P. Machinist, “The Question of Distinctiveness in Ancient Israel,” in Essential Papers on Israel and the Ancient Near East, ed. F. E. Greenspahn (New York: New York University Press, 1991), 420–42, 424, 429–31; W. W. Hallo, “New Moons and Sabbaths: A Case Study in the Contrastive Approach,” HUCA 48 (1977): 1–18. Hallo finds no parallel in the ancient Near East to the Sabbath of Israel; M. Malul, The Comparative Method in Ancient Near Eastern and Biblical Studies, AOAT 227 (Neukirchen-Vluyn: Neukirchener, 1990); S. Talmon, “The Comparative Method in Biblical Interpretation: Principles and Problems, “VT 29 (1977): 320–56. Talmon properly points out the need to see the intra- and intertextual parallels in the biblical text as central to biblical interpretation.
37 J. Niehaus, God at Sinai (Grand Rapids: Zondervan, 1995), 195.
