Jews, Gentiles, and the Kingdom of God: The Parable of the Wicked Tenants in Narrative Perspective (Mark 12:1-12)

Abstract

e identification of the "others" in Mark's Parable of the Wicked Tenants is widely disputed and has not been adequately addressed from a narrative perspective. rough a reconsideration of the vineyard and tenants, as well as the wider plot structure of the narrative, this article argues that the anonymous "others" to whom the vineyard is given are the Gentiles. Understood within the context of the Gentile mission, the parable describes Israel's obstinance and the expansion of the kingdom, while at the same time foreshadowing the proclamation of the gospel to the nations, which is to be carried out by the followers of Jesus.

Mapping the Vineyard: Main Lines of Investigation Regarding the Parable of the Tenants in the Synoptics and Thomas

“…Some preserve the spirit of the Israel interpretation but tweak it, while others depart entirely. Key proposals for what the vineyard in PT corresponds to are as follows: the kingdom of God (Iverson 2012) or the people of God (Kimball 1993); the covenant relationship between God and his people (Snodgrass 2008;Aus 1996;Hubaut 1976); privileges of the people of God (Marcus 1998;Kingsbury 1986); the Jerusalem temple/cultus (Brooke 1995); all creation (Derrett 1963); and the gospel (Carlston 1975).…”

“…Most post-Holocaust scholars have stayed away from associating them with the Jewish nation as a whole to avoid any suggestion of anti-Semitism-even if the evangelists, particularly Matthew, may have possibly intended the Jews as the referent (Marcus 1998). Some propose a modified form in which the tenants are 'unfaithful' Israel (Brawley 1995) or the broader Jewish multitude that turns against Jesus in his final week (Iverson 2012). The more common proposal is that the tenants refer to the religious leaders/authorities who oppose Jesus (Snodgrass 2008 ;Kingsbury 1986;Kümmel 1978).…”

“…Others point to the broader fruit-bearing theme in the Gospels and argue that in PT it refers to the expectation of obedient living or Torah-keeping (Brawley 1995;Dillon 1966). Moreover, there has been some discussion about whether 'when the time had come' has referential significance, such as alluding to the parousia, or whether it simply indicates the time of harvest in the narrative (see various views in Onyenali 2013;Iverson 2012;Oberlinner 2000).…”

“…Here again we may subdivide the playing field. Jew-Gentile Transition: For many who take the 'vineyard' to be Israel or the kingdom of God, the 'tenants' to be the Jewish people, and the 'others' to be the Gentiles or the NT church, the synoptic parable teaches that God, after patiently dealing with Israel through the prophets, has finally brought judgment for its longstanding rebellion and ultimate rejection of Jesus, turning now instead to the Gentile church (Iverson 2012;Hultgren 2000;Trilling 1965 [for Matthew]). Some tweak this by suggesting PT merely explains the rejection of Israel and does not necessarily teach supercessionism (Ogawa 1979), or by broadening the 'others' to include believing Jews, or by reading it only as a reflection of God's long-suffering and patience towards Israel (Milavec 1989b).…”

“…128[127].3; 144[143].12; Job 14.9; see also 1 Tim. 3.6); and it is unclear why the landlord would judge the vineyard in both versions if in the LXX the tenants should bear the blame (Iverson 2012). A final observation may be made: both versions engage in interpretation using symbolic/metaphorical correspondences (Onyenali 2013; Story 2009).…”