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.
sows the seed!) There is a widespread consensus that 28,18-20 is the key to understanding the whole Gospel59. For this reason some have sought to use 28,20 as the indicative underlying the imperative throughout the First Gospel60. This seems impossible, however. Matt 28,19-20 limits the presence of Jesus with the disciples to their mission61. Jesus is with those evangelizing. What about those being evangelized (baptized and then taught to observe all Jesus commanded)? Matt 28,19-20 is silent about this dimension. Matt 19,26, all things are possible with God, surely is the general answer to this question. The issue is: how does Matthew see this divine enablement worked out?
The four techniques that speak of divine activity in a behind-the-scenes way are relevant here. (1) Revelation enables both the confession of Jesus (16,17) and the bearing of abundant fruit (13,23 — which surely includes ethical living). (2) Baptism in the name of the Father, Son, and Holy Spirit opens the door to divine assistance. For example, when two or three are gathered in Jesus’ name, then he is present in their midst (18,20). This logion which seems to be a Christian variant of a non-Christian Jewish saying about the Shekhinah’s presence in the midst of two or three who discuss Torah (m. Av 3,2b [3]; ARN [B] 34)62 is set in the context of church discipline63. It indicates that when Christians are involved in the task of settling church disputes among its members, the presence of Jesus is with them to empower their decisions64. Or when disciples are brought before hostile authorities, ‘what you are to say will be given you in that hour; for it is not you who speak, but the Spirit of your Father speaking through you’ (10,19-20). Here a combination of revelation given to disciples is combined with the activity of the Spirit in whose name one has been baptized (remember 3,11). Or again, when disciples invoke the name of their heavenly Father (6,9-13; 7,7-11), this evokes His answering response (e.g., leading us not into