11
e[dwken th;n ejxousivan tauvthn
?" (21:23). Yet, a pointed question of fact "
tiv" ejstin ou|to"
?"
(21:10) lingers just beneath begging the question of Jesus' true identity.
41
In his riposte,
Jesus refuses to allow them to pass judgment on him and his retort places them in the
horns of a dilemma: "
to; bavptisma to; jIwavnnou povqen h\nÉ ejx oujranou` h] ejx ajnqrwvpwn
?"
They no doubt lost face with the crowds but nonetheless abstained from answering for
fear of a worse self-incrimination since they had rejected the legitimacy of John's ministry
while the people of Israel had largely embraced it as Heaven-sent.
Jesus had skillfully undermined their authority, blatantly refused to answer them,
and then proceeded to advance a triad of invective parables which inductively argued that
the leaders had no jurisdiction with him in the Temple. Jesus used the parables for to
both engage the crowds and bait his opponents into inadvertent self-indictment.
In the first parable about the two sons, 21:28-32, Jesus' makes his commentary on
the ministry of the Baptist, which resulted in many 'sinners' entering the kingdom of God
and levels his indictment against Israel's spiritual leaders who have not repented and
believed the way of righteousness. The point here is that true sonship is manifest in a
heart of obedience and a high title may appear to warrant authority but in the end heaps
up accountability for obedience.
In the second parable wicked tenants, 21:33-46, Jesus legitimates himself by
linking himself in the parable's analogy as the agent of the L
ORD
and in continuity to the
prophets of the L
ORD
.
42
As in the passion predictions, Jesus predicts his betrayal by
40
Keener (506) is consistent with Neyrey in this identification of a fusion of both Hellenistic and Judaic
rhetorical patterns.
41
The rhetorical problem is determined by identifying the basic definite question at issue (the stasis )
as well as by identifying the kind of judgment being demanded of the audience, that is, whether judicial--
accusation or defense; deliberative--persuade or refute; or epideictic--praise or blame. In classical rhetorical
conventions, the whole discourse of Matt 21-23 is couched in the judicial (forensic) species of rhetoric though
the epideictic species predominates the concluding `Woes' of chapter 23. Since the identity and authority of
Jesus is the driving focus of the whole of the Gospel, Matthew is best labeled as a narrative in the epideictic
mode of rhetoric rather than being merely a deliberative species like a church handbook.
42
The allegorical referents were apparent. The owner stands for God, the vineyard for Israel, the fruit
for righteousness, the tenants for Israel's leaders, the servants for the prophets, and the son for Jesus. Jesus
did not want His opponents to miss His points, especially His implicit claim to be the Son of God. Thus, He
followed their response with the stinging question, "Have you not read?" which echoed 21:16. He quotes