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.
examined the more than one hundred passages using this formula in the LXX and grouped them in about six categories31. He noted that the formula is found rarely in Psalms and prophets but frequently in the historical books (in narrative!). It is used mostly with individuals but sometimes with the nation. It involves the empowering or enablement of someone or some group involved in a divine task. Certain early Christian writers also used the formula (e.g., Luke 1,28; Acts 7,9-10; 10,38; 18,9-10; John 3,2; 8,29; 14,16-17; 16,32; Rom 15,33; 2 Cor 13,11; Phil 4,9; 2 Thess 3,16; 1 Cor 14,25; 2 Tim 4,22; Matt 1,23; 28,20; 18,20). Josephus and Philo, however, do not retain the formula. Later Jewish exegetical material, moreover, does not use the phrase as the OT did. One of the most interesting observations made in this essay by van Unnik is about the connection between this formula and the Spirit. The relation between God’s ‘being with’ someone and the Spirit’s involvement is too frequent to be accidental32. Consider these examples: Joseph (God was with Joseph [Gen 39,23]; God’s Spirit was in Joseph [ Gen 41,38]); Moses (God will be with Moses [Exod 3,12]; the Spirit is upon Moses [Num 11,17]); Joshua (God will be with Joshua [Josh 3,7]; Joshua was full of the Spirit [Deut 34,9]); Gideon (God is with Gideon [Judg 6,12]; ‘the Spirit of the Lord took possession of Gideon’ [Judg 6,34]); Saul (‘God is with you’ [1 Sam 10,7]; ‘the Spirit will come upon you’ [1 Sam 10,6]); David (the Lord was with David [1 Sam 18,12.14]; ‘the Spirit came upon David’ [1 Sam 16,13]); Israel (‘I am with you’ [Hag 2,4]; ‘my Spirit abides among you’ [Hag 2,5]); Jesus (‘God was with him’; God anointed him with the Spirit [Acts 10,38]); Mary (‘the Lord is with you’ [Luke 1,28]; ‘the Holy Spirit will come upon you’ [Luke 1,35]); Jesus’ disciples (‘to be with you’ [John 14,16]; Spirit ‘dwells with you and in you’ [14,17]); church at Corinth (one convicted declares God is among them because of prophecy which is a manifestation of the Spirit [1 Cor 14,24-25]). Van Unnik concludes that the expression ‘with you’ refers to the dynamic activity of God’s Spirit enabling people to do God’s work by protecting, assisting, and blessing them33. Given this background, one would have to conclude that when