Leadership in the Pericope of Matthew 20:20-28 · PDF filetells us this story just before Jesus makes His triumphant entry into ... Leadership in the Pericope of Matthew 20:20-28

The Journal of Contemporary Theological Studies

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Introduction

Nestled in the later portions of the Gospel of Matthew is a compelling pericope

regarding the nature of leadership in the Kingdom of God. In this section of Scripture, the

Apostle Matthew, relates the tale of when the mother of the Apostles James and John

comes to entreat Jesus to provide ruling positions1 for her sons. Jesus’ response provides

insight into how He views leadership in the Kingdom He came to bring. He challenges a

prevailing concept of authority and power and provides all the disciples with a paradigm

shift in what advancement looks like. This text is rich. When viewed using Socio

Rhetorical interpretive methodology, the reader sees multiple layers of texture. These

textures allow the student to see more clearly the difference between the way leadership

was viewed during that period and the radical departure that Jesus posits.

Summary of the Pericope

Matthew 20:20-28 is located toward the end of Jesus’ ministry. In fact, Matthew

tells us this story just before Jesus makes His triumphant entry into Jerusalem. Thus, this

time period for the disciples is one of charged eschatological expectation. They are

excited and looking forward to Jesus’ establishing His Kingdom. Thus, it is not a

1 Joel F. Drinkard, Jr. “Right, Right Hand.” Edited by David Noel Freedman. The Anchor Yale Bible

Dictionary New York: Doubleday, 1992. pg. 724

Leadership in the Pericope of

Matthew 20:20-28

Jonathan Fletcher

Grace College of Divinity

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particular surprise that the mother of James and John engages Jesus with her request for

their positions of honor. Jesus responds first to her, then to the brothers, and finally (after

some hubbub) to the disciples as a group. His response is shocking on multiple levels.

After making an inference to suffering, Jesus turns their understanding of honor and

power on its head by invoking images of slavery and humility as he describes the path to

success in His Kingdom. At the end, Jesus references his own Deity, and offers proof of

his role in vicarious atonement.2

Socio Rhetorical Interpretation

The preceding summary indicates certain conclusions derived from the pericope

of Matthew 20:20-28. While these ideas are visible in the text through a simple reading,

through a Socio Rhetorical study they appear with much more clarity and depth. Socio

Rhetorical Interpretation is a school of interpretation that involves a thorough reading of

the pericope engaging several or all of 5 distinct textures: “(a) inner texture; (b)

intertexture; (c) social and cultural texture; (d) ideological texture; and (e) sacred

texture.”3 In this pericope, there are three textures that provide significant amplification

for the reader: inner texture, intertexture, and sacred texture.

Inner Texture

The pericope of Matthew 20:20-28 features a series of inner textures. The student

observes repetitive, progressive, narrational, open-middle-closing, and argumentative

textures. Each of these textures develop a clearer picture for the reader than is

immediately apparent.

2 NASB Matthew 20:20-28 3 Vernon K. Robbins Exploring the Texture of Texts Harrisburg, PA: Trinity Press International, 1996. pg. 3



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Matthew’s repeated use of sons, right and left (while referring to the places of

honor in Jesus’ Kingdom), they and them (as pronouns to address different groups), cup

(and indication of sufferings), serve are examples of repetitive texture. This use draws the

reader’s eye to important themes. Jesus is dealing with the disciples and the importance

of humility and service.

There are two different progressive textures in the pericope. The first, is the

progression of conversation between Jesus and: the mother of the sons of Zebedee, James

and John, and the disciples as a collective group. The progression is illustrated in Table 1

featuring the pronouns, and one number, demonstrating the progression of conversation.

Table 1 Progressive Inner Texture in Matthew 20:20-28

Verse Mother Brothers Disciples

V20 Sons

V20 Sons

V21 Sons

V22 You You

V22 They

V23 Them

V24 Ten

V25 Them

V25 You

V26 You

V26 You

V27 You



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The second progression is Jesus defining greatness and his use of the words servant

(diakonos) and slave (doulos). As this is also a demonstration of social intertexture, it will

be explored more in that section.

The narrational texture features the different audiences and conversations

throughout the pericope. The section starts with narration. Next, the mother interjects and

asks Jesus a question. He replies to her, then to her sons. James and John reply back to

Jesus, after which the narrator describes the other ten disciples reaction. The pericope

closes with Jesus speaking. This progression is expressed in Table 2 using the signifiers

of a shift in narrative along with the corresponding verse numbers.

Table 2 Narrational Texture in Matthew 20:20-28

Verse Narrative Shift

V20 Narrator introduces story

V21 Jesus speaks to mother

V21 Mother makes request to Jesus

V22 Jesus answers

V22 Jesus speaks to brothers

V22 Brothers reply

V23 Jesus responds to brothers

V24 Narrator describes reaction of the ten

V25 Jesus addresses the group

The open-middle-closing inner texture is fairly straight-forward. The pericope

starts with a request. The middle section involves a multi-way dialogue. The closing

portion features a discourse for the disciples, and then, a declaration of his Deity.

The final inner texture is one of argumentative inner texture. Using “antithetical

aphorisms”4 Jesus makes a radical argument that the path to greatness is through service.

The brothers had been pushing for Jesus to give them a place of honor, and Jesus

4, Craig S Keener. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids,

MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009. pg. 485



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challenged the whole idea of what honor looks like. He finishes the argument by calling

them into mimesis of himself and his path.

Intertexture

Two types of intertexture stand out in this pericope. There is an Oral Scribal

Intertexture where Jesus reconfigures the image drawn. Also, there are several examples

of social intertexture. These areas of intertexture surely don’t appear obviously to the

reader of the 21st century. These examples would have been evident to the hearers, but

they require research in order to understand today.

The Oral Scribal Intertexture involves Jesus’ use of cup that he would drink. In

this instance, Jesus is invoking Isaiah 51:17.5 In that passage, Israel has experienced the

wrath of God described by drinking from the cup,6 but Jesus reconfigures that idea to

include his sufferings (as a student would see later in Matthew 26:39).7 He will

experience God’s wrath on their behalf. Also, He includes the disciples in future

sufferings. Thus, Jesus uses a passage that would be familiar to them, but he shifts the

understanding from the suffering of national Israel to wrath he will experience from God

and also to the sufferings his followers endure.

The first of several examples of Social Intertexture involves the mother’s request

that her sons sit at the right and left hand. There are examples in both Jewish and Persian

history that each of those positions would represent the highest positions of power.8 In

5 John Peter Lange, and Philip Schaff. A Commentary on the Holy Scriptures: Matthew. Bellingham, WA:

Logos Bible Software, 2008. Pg. 363 6 NASB Isaiah 51:17 7 John Peter Lange, and Philip Schaff. A Commentary on the Holy Scriptures: Matthew. Bellingham, WA:

Logos Bible Software, 2008. Pg. 363 8, James M. Freeman, and Harold J. Chadwick. Manners & Customs of the Bible. North Brunswick, NJ:

Bridge-Logos Publishers, 1998. pg. 450



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fact there are numerous examples in Scripture that would indicate a desire to sit beside

the ruler of the Kingdom.9 Additionally, while it would seem forward for a parent to

come make this request, there is precedent for an aged mother to so. While a modern

reader might not understand, Jesus existing in his culture would have afforded her the

opportunity to make such a request because of her cultural place.10 The second example

of Social Intertexture relates to Jesus’ discussion of how Gentiles rule. His disciples, as

Jews who had been colonized by Rome, were very familiar with how power was

exercised at that time.11 He calls on their understanding of this rule to illustrate the

reigning idea of honor and power. He would shortly take issue with this methodology.

The final example of Social Intertexture examined in these pages is of Jesus’ use of the

words servant and slave in a progressive fashion. In this section, Jesus is illustrating the

path toward honor and greatness in his Kingdom. He expresses that greatness is derived

from being a servant (diakonos) and to be first requires becoming a slave (doulos).12 It

would appear that counter intuitively, Jesus is making the point that there is an inverse

relationship between the height of honor one receives in His Kingdom and the depth of

humility and service one renders to achieve it. In other words, the more the servant (or

slave) a person makes himself or herself, the higher they ascend in the Kingdom of God.

This point may seem clear now, but it is amplified all the more by the understanding they

had of slave culture.13 The servant (diakonos) is the word from which deacon is derived.

9 NASB Psalm 110:1 10 Craig S Keener. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids,

MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009 pg. 485 11 Ibid 12 John Peter Lange, and Philip Schaff. A Commentary on the Holy Scriptures: Matthew. Bellingham, WA:

Logos Bible Software, 2008. Pg. 363 13 Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds. Theological Dictionary of the New

Testament. Grand Rapids, MI: Eerdmans, 1964–. pp. 260-279



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It carries with it the idea of serving or “the servant of a master.”14 The word slave

(doulos) emphasizes “dependence on his lord”15, it is all about this person performing the

will of the master.16 The implications of the word choice here are manifold. If the student

were to take a larger view of the “master” of the Christian, he would recognize the power

of the Christian having an utter dependence on his Heavenly Master.

Sacred Texture

In reference to the Sacred Texture as revealed in this Pericope, Jesus reveals

himself as Deity, and provides an expression of Vicarious Atonement. Firstly, in verse

28, Jesus refers to himself as the Son of Man.17 He frequently signified himself as the Son

of Man, thereby fulfilling the prophecy of Daniel 7.18 Thus, Jesus is claiming His

Godness by self-identify using that nomenclature. Second, Jesus uses the word ransom in

verse 28 in the context of his sacrifice for the world. This ransom is a demonstration of

his intention to lay down his life in order to free those trapped in sin. This text leads to

the doctrine of Vicarious Atonement.19 Additionally however, the text here invites the

followers into mimesis of Jesus’ servant-hood description as a part of their discipleship

path. Both in Jewish and Greek culture there was an understanding of laying one’s life

14 Ibid pg. 88 15 Ibid pg. 261 16 Ibid pg. 261 17 Louis Berkhof. Systematic Theology Grand Rapids, MI; Wm. B. Eerdmans Publishing Co., 1939, 1941 pg. 313 18 Louis Berkhof. Systematic Theology Grand Rapids, MI; Wm. B. Eerdmans Publishing Co., 1939, 1941 pg. 313 19 Ibid pp. 377-378



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down. As Jesus had not yet gone to the cross, the atonement aspect is layered within

some social intertexture.20

The Pericope as Examined in Other Literature

This pericope is quite famous. Many commentaries include sections devoted to it.

Some of those conclusions are included through the sourcing of these pages. Further,

since it clearly relates to leadership. There is much written in the way of leadership

theory that is relevant as well. In this brief literature review, the focus will relate

primarily leadership theory in the pericope. In A Practical Theology of Servant

Leadership, Robert Russell examined this pericope in order to provide the theological

underpinnings for a biblical prescription for the servant leadership theory. He arrived at

similar conclusions to this paper concerning the nature of the relationship between

serving and greatness. Russell posited that Jesus was defining a doctrine of servant

leadership for his followers and was inviting them to follow Him in servant leadership.21

Similarly, Garlington analyzed the pericope for his journal article Who is the Greatest.

He developed the idea that Jesus was redefining how the disciples viewed honor. He also

recognizes the critical servant aspect that is central in the pericope. Prominent in his work

is the concept that Jesus is defining the cup as the sufferings he will endure. While, not

mentioned in these pages, Garlington draws in interesting picture of the correlation

between the request for two places of honor and the image of Jesus crucified next to two

thieves.22 Another Journal article that explores the theme servant leadership is The

20 Craig S Keener. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids,

MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009 pg. 486 21 Robert A Russell, Practical Theology of Servant Leadership Servant Leadership Research Roundtable

School of Leadership Studies Regent University – 2003 pp. 1-8 22, Don, Garlington Who is the Greatest Journal of the Evangelical Theological Society 53 (2) 287-316

2010 pp. 13-14



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Servants and the Superstars. In this piece, Akuchie delves deeply into the juxtaposition

of what the disciples thought leadership looked like, versus Jesus prescription for

mimetic servant leadership. Akuchie makes an excellent point in exploring the reality

that Jesus never chastises the disciples for seeking greatness. Rather, He instructs them

how to achieve it properly.23 While this article is successful in pointing to servant

leadership, it could have used the analysis that Socio Rhetorical Interpretation provides.

Akuchie is critical of the mother of the sons of Zebedee and does not recognize the

cultural place she is provided as an aged lady. His analysis would have benefited from a

study of Social Intertexture. The final literature to review for this pericope is from

Keener’s commentary on Matthew. In his commentary, he examines the pericope from a

Socio Rhetorical perspective. Keener illustrates the distinction between the disciples’

cultural perspective on honor and the servant-hood Jesus is requiring of them. He also

recognized the sacred texture inherent in the atonement portion of the pericope.24

Leadership Summary

The percope highlights that Jesus intended this to be a “leadership moment” for

the disciples. He carefully draws the distinction between how leadership exists in the

their context currently and what He demands of leadership in His Kingdom. He painted a

picture of leadership as that of a servant leader. He invokes the idea of humility and

laying down one’s life for the sake of those who follow. He never discourages greatness,

instead he provides a roadmap for achieving it. Further, he illustrates that suffering is a

part of leadership curriculum for a Christian Leader.

23 Ndubuisi B Akuchie. The servants and the superstars: An examination of servant leadership in light of

Matthew 20:20-28. Christian Education Journal, 14 (1), 39-47. 1996 pp. 39-46 24 Craig S Keener. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids,

MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009 pp. 485-486



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Leadership in the Church

The most natural arena for appropriating this text is the church. Jesus intended for

his disciples to harken back to this moment is their explored leadership in the burgeoning

church. He was careful to illustrate certain points that would be lasting in their

consideration. These are perhaps best described as a series of maxims:

1) Leadership is most natural as mimetic of Christ – Jesus always intended for

the disciples to imitate Him and demonstrate to the world His nature.

2) It is ok to desire greatness – Jesus never criticizes the disciples for desiring to

be great. He provides a plan to reach that end.

3) Humility is paramount to leadership in the church – Jesus requires that leaders

in his mold live with humility.

4) A Christian Leader is a Servant Leader – Jesus makes clear that His

expectation is that a leader in the church context must be a servant leader.

5) A Christian Leader is dependent on his Heavenly Master – just as the slave is

dependent on the will of the master, so the servant leader should depend on

God.

Conclusion

The pericope of Matthew 20:20-28 is both intriguing and instructive. It provides

clear leadership protocols and deep cultural nuance. Through using the Socio Rhetorical

Interpretive method, we discovered patterns and progression in the text, narrative shift, a

new radical argument, reconfiguration of a previous text, interesting social realities and

bold sacred declarations. Further, this text has important implications for leadership

study. The correlation between servant leadership and Christian leadership as described



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in the pericope is an interesting link that should be explored through further leadership

research. Additionally, a research treatment that included Level 5 leadership as described

by Jim Collins would be a most worthy study. These pages barely scratched the surface

of the servant/slave progression. That idea, would be very interesting to explore with

additional research.



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Bibliography

Akuchie, Ndubuisi B. The servants and the superstars: An examination of servant

leadership in light of Matthew 20:20-28. Christian Education Journal, 14 (1), 39-

47. 1996

Berkhof, Louis. Systematic Theology Grand Rapids, MI; Wm. B. Eerdmans Publishing

Co., 1939, 1941

Calvin, John, and William Pringle. Commentary on a Harmony of the Evangelists

Matthew, Mark, and Luke. Bellingham, WA: Logos Bible Software, 2010.

Drinkard, Joel F. Jr. “Right, Right Hand.” Edited by David Noel Freedman. The Anchor

Yale Bible Dictionary. New York: Doubleday, 1992.

Freedman, David Noel, ed. “Slavery.” The Anchor Yale Bible Dictionary. New York:

Doubleday, 1992.

Freeman, James M., and Harold J. Chadwick. Manners & Customs of the Bible. North

Brunswick, NJ: Bridge-Logos Publishers, 1998.

Garlington, Don., Who is the Greatest Journal of the Evangelical Theological Society 53

(2) 287-316 2010

http://search.proquest.com/docview/1001423487?accountid=36664

Hughes, Robert B., and J. Carl Laney. Tyndale Concise Bible Commentary. The Tyndale

Reference Library. Wheaton, IL: Tyndale House Publishers, 2001.

Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand

Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009.

Kittel, Gerhard, Geoffrey W. Bromiley, and Gerhard Friedrich, eds. Theological

Dictionary of the New Testament. Grand Rapids, MI: Eerdmans, 1964–.

Lange, John Peter, and Philip Schaff. A Commentary on the Holy Scriptures: Matthew.

Bellingham, WA: Logos Bible Software, 2008.

New American Standard Bible: 1995 Update. LaHabra, CA: The Lockman Foundation,

1995

Robbins, Vernon K. Exploring the Texture of Texts Harrisburg, PA: Trinity Press

International, 1996.

Russell, Robert A Practical Theology of Servant Leadership Servant Leadership Research

Roundtable School of Leadership Studies Regent University – 2003

http://www.regent.edu/acad/sls/publications/conference_proceedings/servant_lead

ership_ roundtable/2003pdf/russell- _practical_theology.pdf





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Wiersbe, Warren W. Wiersbe’s Expository Outlines on the New Testament. Wheaton, IL:

Victor Books, 1992.

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Leadership in the Pericope of Matthew 20:20-28 · PDF filetells us this story just before Jesus makes His triumphant entry into ... Leadership in the Pericope of Matthew 20:20-28