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.
Christ]44, you did it to me’). This cannot be all that is implied, however. In the second place, Matt 18,20 shows that the invocation of Jesus’ name evokes his presence among the disciples. By extension, whenever the disciples pray the ‘Our Father’ (6,9-13), the invocation of the name of the Father would evoke His presence in and provision for the disciples’ lives (including leading not into temptation and delivering from the Evil One). To invoke the name of God unleashes the power that makes intelligible the words, ‘with God nothing is impossible’ (19,26). In the third place, there is at least the possibility and perhaps the probability that the First Evangelist understood Christian baptism in terms of Matt 3,11 (‘he will baptize you with the Holy Spirit’)45. If so, then the Spirit’s presence is presumed by Matthew to be a part of the disciples’ lives to enable them46. To be baptized into the Triune Name, therefore, is to enter into a bonded relationship that will provide one with the divine resources to enable one’s following the guidance of what comes next (= all that I have commanded you). This is a second technique used by the First Evangelist to indicate the indicative in disciples’ lives after their entry into the community of Jesus.
(3) A third technique employed by the First Evangelist to indicate the divine indicative/gift/grace in the lives of Jesus’ disciples is associated with the concept of revelation by the Father and/or Jesus to them. In Matt 11,25-27, in a context of chapters 11–13 where the focus is on revelation and concealment47, the Matthean Jesus offers thanks to his Father that He has revealed ‘these things’ to babes rather than to the wise. In light of the previous paragraph (11,20-24), ‘these things’ must refer to the kingdom’s breaking in through the ministry of Jesus (so eschatological secrets having to do with the divine plan of salvation for the world). The larger context would indicate, moreover, that the ‘babes’