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.
temptation; delivering us from the Evil One; giving us discernment about the difference between good and evil). (3) Jesus’ being with his disciples, moreover, affects the way they behave (‘Can the wedding guests mourn as long as the bridegroom is with them?’ [9,15]) and comes to their aid when their faith is weak (17,17, 19-20). (4) When the disciples are with Jesus their character is shaped for the better. The Gospel assumes one’s actions arise out of one’s character:
The good man out of his good treasure brings forth good, and the evil man out of his evil treasure brings forth evil (12,35);
What comes out of the mouth proceeds from the heart, and this defiles a man. For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander (15,18-19).
The Sermon on the Mount assumes Jesus’ disciples have been transformed (‘You are the salt of the earth’ [5,13]; ‘You are the light of the world’ [5,14]; 6,22; 7,17-18)65. How is this possible (in the plot of the First Gospel)? All that has gone before is their call and their following Jesus, that is, being with him (4,18-22). Being with him, it is implied, has changed their character. As one moves along through the Gospel, it is not difficult to see how this took place. When Jesus teaches with a ‘focal instance’ (e.g., 5,38-42) it requires the reorientation of the hearer’s values66; when he teaches in certain parables that shatter one’s old world (e.g., 20,1-15) and help form a new one, it necessitates a reorientation of life67. When Jesus’ proverbs jolt their hearers out of the project of making a continuity of their lives (e.g., Matt 5,44; 16,25; 19,24), it demands a reorientation68. When Jesus behaves in certain provocative ways before them (e.g., 8,2-3; 9,10-13; 12,1-14) it forces a disciple to a reorientation of life. When the disciples encounter Jesus’ healing as visual teaching (e.g., 15,29-30), they join the crowds in their glorifying the God of Israel (15,31)69. Being with Jesus is a constant aid to