Charles H. Talbert, «Indicative and Imperative in Matthean Soteriology», Vol. 82 (2001) 515-538
It is usually thought that Matthew emphasizes the imperative at the expense of the indicative, demand over gift. Identifying Matthew’s indicative is difficult because in chapters 5–25, insofar as disciples are concerned, the narrative is told in terms of ‘omnipotence behind the scenes’. In Matt 5–25 four techniques appropriate to such a method of narration speak of the divine indicative in relation to the imperative. They are (1) I am with you/in your midst, (2) invoking the divine name, (3) it has been revealed to you/you have been given to know, and (4) being with Jesus. They show Matthew’s soteriology is by grace from start to finish.
Matthew uses the formula ‘with you’ or ‘in your midst’ he is speaking of God’s prior enabling activity (= the indicative), activity that empowers those to whom it applies to do the tasks set before them. It also may explain why Matthew’s discussion of the Spirit is so underdeveloped. This formula (with you/in your midst) was an alternative, but less explicit, way of speaking of God’s activity among His people.
In Matthew scholars have frequently noted the use of the phrase ‘with you’ or ‘in your midst’ in three texts: 1,23; 18,20; and 28,20. The first (1,23) says the name of the one to be born will be ‘called Emmanuel (which means, God with us)’. This is Matthew’s controlling image when speaking of the divine presence in Jesus. The ripple effect of this statement is seen throughout the Gospel: for example, 3,17 (the voice from heaven at the baptism); 8,23-27 (‘what sort of man is this?’); 12,6 (‘something greater than the temple is here’); 12,18 (‘I will put my Spirit upon him’); 14,32-33 (‘those in the boat worshipped him’); 9,8 and 15,29-31 (after Jesus’ acts, God is glorified); 17,5 (the voice from heaven at the transfiguration); 21,9 and 23,39 (‘the one who comes in the name of the Lord’); 28,9.17 (‘worshipped him’). The auditor is never allowed to forget that when Jesus is active God is present. What Jesus does and says, God is doing and saying through him. In Matthew, Jesus mediates the divine presence; he is God with us.
There are more ‘with us’ phrases in Matthew than the remaining two (18,20 and 28,20). They may be grouped in terms of where they fit on a time line in salvation history. Regarding Jesus’ earthly life, consider the following: 9,15 (‘can the wedding guests fast while the bridegroom is with them?’); 17,17 (‘how long am I to be with you?’34; 26,11 (‘you do not always have me [with you]’); 26,18 (‘keep the Passover with my disciples’); 26,20 (‘he sat at table with the twelve disciples’); 26,36 (‘Jesus went with them’ to Gethsemane)35. For the period between Jesus’ resurrection and parousia there are the oft noticed duo: 18,20 (‘where two or three are gathered in my name, there am I in the midst of them’); 28,20 (‘I am with you always, to the close of the age’). For the period of the Age to Come there is 26,29 (‘I shall not drink again until that day when I drink