Lesson 09 - “Joash: Goes along to get along” - 2 Chronicles 23.1-24.27
ID: Inductive Questions (Asking the text questions like who, what, where, when, why, & how?”)
CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.)
WS: Word Study (Understanding definition, theological meaning, and usages in other passages.)
The WORD: What does the Bible say?
Context: Read the record of Joash’s life recorded in 2 Corinthians 23-24. (2 Kings 11.17-12.21 also records a parallel account.)
· Digging deeper with a word study: (23:1) What does it mean that Jehoiada “ ( ) himself”? (Note the Hebrew hithpael stem and uses in other passages)
1. ID: (23:1-11) Who were the key conspirators involved in making Joash king? (1 Kings 11.4)
2. ID: (23:14-21) Were there indications of a genuine change in the spiritual orientation of Judah? What were they?
3. ID: (23.1, 3, and 11) What three covenants were made?
4. ID: (24:2) What important caveat was there to the pronouncement that Josiah did right in the eyes of the Lord?
5. ID: (24:17-22) Who did Joash listen to after Jehoiada died? What did he forget?
6. CR: (24:21) Why does the narrator specifically note the location of Zechariah’s murder? (23:14)
7. CR/ID: (24:23-27) How did Joash’s life illustrate ?
The WALK: What should I do?
1. As the narrative unfolds we see what a profound influence those around Joash had on him for good and bad. Who have your surrounded yourself with? How dependent is your spiritual walk on what others think?
2. Are there any lessons for us from the relationship between Jehoiada and Joash for how we can have a good influence on others? Are you or have you been a “Jehoiada” for someone? Have you had a “Jehoiada” in your life?
3. One of Joash’s important reforms was to restore the temple. Does (should) our care for the physical buildings our churches meet in have any correlation with our spiritual zeal today?
4. What do you think of Zechariah’s response to his murderers in 2 Chronicles 24:22? Do you think that was that a godly response? Why? (Psalm 109; Matthew 26:21-24; Luke 23:34; Acts 7:55-60; Romans 12:14-15; 2 Timothy 4:14; Revelation 6:9-11
The following hermeneutical guidelines can help exegetes recapture the "mode of perception that was second nature to the original audiences."9
4. Focus on the Dialogue Embedded in the Story
Stories often focus on statements made by the characters. Alter speaks of "the highly subsidiary role of narration in comparison to direct speech by the characters."41 The story of David and Goliath in 1 Samuel 17 contains more speech than narrative. "The action does not take very long. As is characteristic of Israel's narrative art, the speeches are of more interest and importance than the action."42 While speech dominates, interpreters should expect it to be compressed. "Conversations in biblical narrative are never precise and naturalistic imitations of real-life conversations. They are highly concentrated and stylized, are devoid of idle chatter, and all the details they contain are carefully calculated to fulfill a clear function."43
Statements made by characters provide insight into their traits. Esau's blunt request for stew in Genesis 25:30 portrays him as a man controlled by his cravings. On the other hand Uriah's refusal of King David's offer of a night at home during a heated battle (2 Sam 11:11) pictures Uriah as a man of honor.
But even more significantly, conversation points to meaning. "Dialogue is made to carry a large part of the freight of meaning."44 Joseph's statement in Genesis 50:20 summarizes the entire Joseph cycle, as well as the immediate story in Genesis 49:29–50:26 . Similarly statements by David in 1 Samuel 17:34–37, 45–47 provide the key to the meaning of his defeat of Goliath, while Abigail's impassioned speech in 1 Samuel 25:24–31 moves the reader toward the theme of vengeance belonging to God.
 Alter, The Art of Biblical Narrative, 62.  Ibid., 65.
 Walter Brueggemann, First and Second Samuel (Louisville: Knox, 1990), 133.
 Bar-Efrat, Narrative Art in the Bible, 148.
 Alter, The Art of Biblical Narrative, 37.
 Ibid., 28.
 Ibid., 72.