7-13 September 2026 (Genesis, Mark, Psalms)
Bible Reading Plan
Monday: Genesis 42:1-38
Tuesday: Genesis 43:1-45:28
Wednesday: Genesis 46:1-47:31
Thursday: Mark 13:1-14:31
Friday: Mark 14:32-16:20
Fluid (fit in any time): Psalm 11:1-7
Reflection and Discussion Questions
Monday (Day 1) Genesis 42:1-38
Why do you think Jacob seems particularly protective of Benjamin in Genesis 42:4 (cf. Gen 42:38; 44:29)?
Why do you think the name Israel is used in Genesis 42:5?
Genesis 42:6 states that Joseph was governor and sold food to all the people of the land. Why do you think he made it his responsibility to sell the food?
Given the naming of his sons in the previous chapter (Gen 41:51-52), do you think how the story proceeds in this chapter shows that complexity of certain misfortunes, such as those with his brothers?
Do you think forgiveness and reconciliation are different to forgetting?
If so, do you think there is something in this narrative where Joseph shows his humanity in the deceptive interactions where he is playing with his brothers (and father)?
Tuesday (Day 2): Genesis 43:1-45:28
What do you think when you hear how protective Jacob is about Benjamin? Is it admirable, understandable, awkward, embarrassing, depressive? What do you think?
How would you feel being one of the twelve sons? Choose one and share your thoughts.
Why do you think Jacob is sometimes referred to as Jacob and sometimes as Israel?
What brother stayed behind in Egypt? What did the brothers find in their sacks when returning for Benjamin? How did Israel tell then to handle this? Did Joseph receive the actions well?
Do you think Jacob showed generosity, kindness and love for his family?
What are your thoughts about Bejamin’s being served five times as much? Is this just? Is it unsettling? Is it revealing, or maybe a teaching moment? Does this add to the drama when they find the silver cup in Benjamin’s sack?
What are your thoughts?
Wenham (1994) offers the following insights in his comments about 44:7-9:
The brothers protest their innocence in the most outspoken terms. They point to their past behavior: their return of the money on their previous trip. Their wild offer, that if any of them is a thief, he should die and the rest of them be enslaved, shows their confidence in their innocence. But in the total perspective of the Joseph story, the punishment of theft with slavery or death has echoes of their treatment of Joseph; the brothers are now offering to suffer as they made him suffer. So they are being fairer than they realize in making such an offer. (p. 424)
Do you agree with his thoughts?
Do you think Genesis 44:7-9 (and indeed the rest of the chapter) is also relevant to the dream Joseph had earlier? (cf. Gen. 37:5-11)
We see in Genesis 44:13 the brothers tearing their clothes. Wenham (1994) wisely makes the comments:
“They say nothing, but their actions speak louder than words. When Joseph disappeared, it was only Jacob who tore his clothes (37:34); now all the brothers do, the first clear sign of fraternal solidarity. Whereas they had contrived to dispatch Joseph to Egypt, this time they voluntarily return with Benjamin to Egypt. (p. 425)
Do you think this shows a change of heart? Growth or development? Maturing? Remorse? What are your thoughts?
Why do you think Joseph’s brothers could not recognise him?
Do you think Genesis 45:7-8 (cf. 50:20) is relevant to the earlier words spoken to Abraham in Gen. 15:13-16?
Do you think Joseph shows forgiveness of his brothers in Genesis 45?
Did Genesis 45:25-28 make you think of Jesus and the disciples? Hamilton (1995) comments:
Only one item is recorded in vv. 25–28 about the brothers’ return to Jacob: Joseph is still living! Once he hears that, Jacob has little concern about the new clothes, Benjamin’s purse, or even the grain carried by the animals. In ch. 37 Jacob did believe his sons when they were lying to him. In ch. 45 Jacob disbelieves his sons when they are being truthful with him. Bad news he accepts; good news he rejects. Jacob’s response on hearing that Joseph is alive is parallel to the response of the disciples when they were told that Jesus was alive—shock, unbelief, which eventually turns to uncontrollable joy. (p. 587)
Psychologically, why do you think it might be more tempting to be more willing to accept the bad news rather than the good?
Do you agree with Hamilton’s comment about Genesis 45:28? He writes:
It is fitting that Jacob be styled as Israel in the last verse…. Israel is Jacob’s new name, a name that speaks of a new destiny and a new future. Here is Israel with a new hope and a new expectation. Joseph is alive. Israel will meet him shortly. Here is Israel in v. 28 making the decision as the head of the family to go to Egypt to see Joseph.20(p. 587)
Wednesday (Day 3): Genesis 46:1-47:31
What do you think the purpose was of the “visions of the night”?
Where abouts in Egypt did the Hebrews settle? Why? Was Pharaoh happy for them to settle?
What do you think about Borgman’s (2001) words on Genesis 46:1-27? In particular, what are your thoughts in response to the words emphasised in italics?
Israel journeys. The verb used does not suggest what we might expect, that “he arose and set out.” This is a verb of wandering, of journeying and migration—as in Abraham’s story throughout.1Is the state of heart more important in this Genesis story than the place one ends up, than even the land promised? [Emphasis added] Because God’s purposes for global blessing include land for Israel, place is important. But in each of the three major narratives of Genesis, journeying is a literal fact and a possible metaphor: each of the main protagonists undergoes significant reorientation of normal ways of being in the world.
For the third time, Jacob/Israel experiences “visions of the night” (46:2). “Fear not to go down to Egypt,” God says to Jacob. “I Myself will go down with you to Egypt and I Myself will surely bring you back up as well” (46:3, 4). This person who fled in fear as a youth must put aside fear as an old man and journey down to Egypt. God seems to be ever mindful that, for Jacob at least, fear doesn’t just go away, ever. [Emphasis added] (pp. 213-214)
While Joseph was generous to his own people, was he so generous to the Egyptians? Have a look at Borgman’s comments. He writes:
The biblical writer has made it clear that, through Joseph, the promise to Abraham that “all the nations of the earth will be blessed through your seed” has come true: “all the earth came to Egypt, to Joseph, to get provisions” (41:57). As well, he provides for his own family and the families of Egypt. “Nothing is left for our lord,” the people had said, “but our carcasses and our farmland” (47:18). Joseph redeems their “carcasses” along with their farmlands through a process of nationalization. Life is preserved, and the people are grateful. All of Egypt, represented in the elders of various towns, make a procession of hundreds of miles back to Canaan for the burial of Joseph’s father. We need to exercise caution in reading back into the situation our modern notions of slavery.8Joseph has done what he can—which is a great deal of good—to preserve and extend life, an implicit challenge within the original Genesis mandate to be fruitful and to multiply. (p. 218)
Do you think there can be good that comes from nationalization and slavery?
On Gen. 47:25 Wenham (1994) writes:
For “Saved our lives,” cf. 45:7; 50:20. “Slaves.” Memories of the African slave trade color our view of slavery, so that we cannot understand this expression of gratitude. But in ancient society slavery was the accepted way of bailing out the destitute, and under a benevolent master could be quite a comfortable status (cf. Joseph with Potiphar). Indeed, the law envisages some temporary slaves electing to become permanent slaves rather than take the freedom to which they were entitled after six years of service. Ancient slavery at its best was like tenured employment, whereas the free man was more like someone who is self-employed. The latter may be freer, but he faces more risks (cf. Exod 21:5–6; Deut 15:12–17). (p. 449)
Why does Israel (Jacob) ask Joseph in 47:29 thigh to place his hand under Israel’s thigh? Does Israel demand or request this of Joseph?
Why do you think Israel requests to be buried with his ancestors (Gen. 7:29-30)?
Thursday (Day 4): Mark 13:1-14:31
What do you find interesting about Mark 13? Are there any passages or thoughts that are of particular interest? Why?
Do you think faithful discipleship is an important theme in Mark 13?
Do you think Mark 13 is one of the more difficult sections to interpret in Mark? If so, what do you find difficult? Do you think it is an important part of the Gospel?
Reflecting on Jesus’ anointing at Bethany (Mk 14:3-9), do we all think the same way about how things should be done? Is there always only one right way? Where does the heart fit into our actions in our service to God? What do you find special about this passage?
Which disciple went to the chief priests in order to betray Jesus to them?
Is the feast of Unleavened Bread and the Passover the same thing? If there is a difference. what is it?
Is there anything you find particularly interesting in or about the passages in Mark 14:17-31? Edwards (2002) highlights one of Mark’s sandwiches:
A1 Betrayal of disciples (vv. 17–21)
B Last Supper (vv. 22–26)
A2 Defection of disciples (vv. 27–31). (p. 421)
He states, “The sandwich illustrates the truth of Rom 5:8, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” (p. 422)
Do you see another sandwich earlier in the text within Mark 14:1-11?
Friday (Day 5): Mark 14:32-16:20
Repeat the reading of the prayer in Gethsemane (Mk 13:32-42), reading it at least twice and potentially more. Think and consider what Jesus was feeling? Looking at was to come, was he supported? Was he strong? Was he positive? Was he willing? Was he looking forward to the crucifixion? Was it about glory? Was it about love? Was it about mission? Was it about purpose? When he was showing love to others, was it reciprocated? If so how? These are just some of the questions that may come to you as you reflect on Jesus position at Gethsemane, and what an enormous task he was facing. Consider for yourself what Jesus may have felt, and what his mission was in the context of human existent, and the history of the world as we know it.
How does Jesus show great leadership for his people in how he accepts God’s will of his crucifixion?
Empathising with the situation of Judas Iscariot, do you think it would be easy or difficult to give Jesus away to the pressures from the chief priests? Is it easy or difficult for us to lose our faith? For the good soil to grow great weeds!
While the identity of the naked man in Mark 14:51 has “been clothed in much speculation,” (Edwards, 2002, p. 440), whose name do you think is the most commonly suggested? Do you think there is any profit in speculating over who it may or may not have been? Edwards further states,
“The young man represents all who flew in desperation when mayhem broke out at the arrest of Jesus.69 This particular story speaks for all present. His lack of identity also invites readers to examine their own readiness to abandon Jesus. The prophecy of Amos has come to pass among all of Jesus’ followers: “‘Even the bravest of warriors will flee naked on that day,’ declares the Lord” (2:16; also 1 Macc 10:64).70 “‘There is no one righteous, not even one.… All have turned away’” (Rom 3:9–12).” (p. 441)
Should Jesus have acknowledged himself as the Christ before the Sanhedrin? Why?
What does Christ mean? What does the name Jesus mean? Who were the Sanhedrin?
What are your thoughts on the response of Jesus acknowledging himself as Christ?
Is Jesus’ trial before the Sanhedrin problematic in that the proceedings described by Mark grossly violate Jewish jurisprudence as stipulated in the Mishnah? What do you, or commentators you have read, suppose is a valid explanation for this event described in Mark?
Can you empathise with or relate to the type of pressure and circumstance Peter found himself in denying his affiliation with Jesus? How do you think Peter would have felt before and after realising his repeated denials of Christ?
Was it just (fair) for Pilate to order that Jesus be flogged and handed over to be mocked and crucified? Why or why not?
How is Psalm 22 relevant to Jesus’ crucifixion?
According to Jewish tradition, when was a Passover lamb supposed to be prepared for sacrifice, and when was the time that the lamb was killed? What is the correlation with the accounts in Mk 15:21-32, and what do you think this infers?
What do you think the point of darkness over the land from the sixth to ninth hour?
How would you feel if you were one of the women observing Christ’s crucifixion from a distance?
Why do you think Peter is mentioned as separate from the other disciples in Mk 16:7?
Why is there a shorter and longer ending of Mark’s Gospel?
Psalm 11
What are your thoughts on Psalm 11?
References
Borgman, P. (2001). Genesis: The Story We Haven’t Heard. IVP Academic.
Edwards, J. R. (2002). The Gospel according to Mark. Eerdmans; Apollos.
Hamilton, V. P. (1995). The Book of Genesis, Chapters 18–50. Wm. B. Eerdmans Publishing Co.
Wenham, G. J. (1994). Genesis 16–50(Vol. 2). Word, Incorporated.
69 See H. M. Jackson, “Why the Youth Shed His Cloak and Fled Naked: The Meaning and Purpose of Mark 14:51–52,” JBL 116 (1997): 273–89.
70 See J. M. Ross, “The Young Man Who Fled Naked,” IBS 13 (1991): 170–74, who maintains that Mark records the event because it happened and because it indicated that the crucifixion was “the Day of the Lord” foretold by Amos 2:16.
