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.
transcending one’s old ways, to being transformed by the renewing of their minds (Rom 12,2). From these observations it seems clear that no area of life is left untouched by one or more of Matthew’s four techniques for alluding to divine assistance in a disciple’s experience.
Another angle of vision about the relevance of the four techniques is to look at how they relate to the five major teaching sections of the First Gospel (i.e., Matthew’s imperative = all that I have commanded you). (1) The link with Matt 18 is explicit. Both the name of Jesus and Jesus’ presence in the disciples’ midst are employed. (2) A connection with Matt 13 is seen in the revelation by Jesus to the disciples of the eschatological plan of God. (3) Matt 10 is covered under 28,20’s ‘with you’ in your mission and by the invocation of the name of the Spirit of the Father who speaks through the disciples. (4) The Sermon on the Mount utilizes the invocation of the name in prayer to the Father and speaks of discernment being given to those who ask. The disciples’ being with Jesus explains how their character could be salt and light. (5) In the eschatological chapters of the fifth teaching section, 26,29 comes into play. Jesus will be with his disciples even beyond the resurrection/judgment when they share the messianic banquet together. There is no big teaching section that does not have a link to one or more of Matthew’s techniques for speaking about the enabling presence of God in the disciples’ lives.
Two reminders are helpful at this point. First, one should remember that these techniques are functionally virtually interchangeable in a biblical context. The presence of God ‘with you’ is virtually synonymous with ‘assistance by God’s name’ (‘My faithfulness and my steadfast love shall be with him, and in my name shall his horn be exalted’ [Ps 89 (88),24]; remember Matt 18,20). The presence of God ‘with you’ is an alternative way of saying ‘God’s Spirit is in your midst’:
Take courage, all you people of the land, says the Lord; work, for I am with you, says the Lord of hosts, according to the promise that I made with you when you came out of Egypt. My Spirit abides among you; fear not (Hag 2,4-5; cf. Luke 1,28.35).
The presence of God ‘with you’ is closely associated with revelation given to one (the Lord be with Solomon [1 Kgs 1,37]; God gave Solomon wisdom and understanding [4,29]; cf. John 14,16-17, 26). ‘In the name of’ and Spirit are closely linked (‘in the name of the Lord Jesus Christ and in the Spirit you were washed, sanctified, justified’ [1 Cor 6,11]). Anyone familiar with this biblical way of