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.
and saying ‘follow me’ and learn) or by attraction (Flavius Philostratus Soph., Vita Apol. 1.19, says Damis was drawn to Apollonius). (ii) A philosopher’s disciples followed him (e.g., ibid., 1.19, has Damis say to Apollonius: ‘Let us depart ... you following God, and I you’; ibid., 4.25, has Demetrius of Corinth follow Apollonius as a disciple; Josephus, Ant 8.354, influenced by the philosophical schools, depicts the Elijah-Elisha relation as that of philosopher-teacher and disciple – Elisha follows Elijah as his disciple). (iii) The disciples are with him (e.g., Flavius Philostratus Soph., Vita Apol., 1.19, has Damis stay with the philosopher and commit to memory whatever he learned; Josephus, Ant. 8.354, says that Elisha was Elijah’s disciple and attendant as long as Elijah was alive). (iv) The disciples receive benefit from being in the company of the philosopher. Several examples suffice. Xenophon, Memorabilia 4.1.1, says of Socrates:
Socrates was so useful in all circumstances and in all ways, that any observer gifted with ordinary perception can see that nothing was more useful than the companionship (sunei=nai) of Socrates, and time spent with him (met' e)kei/nou) in any place and in any circumstances.
In Memorabilia 1.2.24-28, Xenophon says:
So long as they were with (sunh/sthn) Socrates, they found him an ally who gave them strength (e)duna/sqhn) to conquer their evil passions.
Seneca, Ep. 6.5-6, says in the same vein:
Cleanthes could not have been the express image of Zeno, if he had merely heard his lectures; he also shared his life, saw into his hidden purposes, and watched him to see whether he lived according to his own rules. Plato, Aristotle, and the whole throng of sages who were destined to go each his different way, derived more benefit from the character than from the words of Socrates. It was not the classroom of Epicurus, but living together under the same roof, that made great men of Metrodorus, Hermarchus, and Polyaenus.
Seneca, Ep. 94.40-42, says association with good men is an aid to virtue:
We are indeed uplifted by meeting wise men; and one can be helped by a great man even when he is silent’.
In the Cynic Epistles, Ep. 12, says:
It is not the country that makes good men, nor the city bad ones, but rather time spent with good men and bad. Consequently, if you want your sons to become good men and not bad, send them ... to a philosopher’s school.