Indicative and Imperative in Matthean Soteriology

GBPress- Gregorian Biblical Press
Indicative and Imperative in Matthean Soteriology

Author(s): Charles H. Talbert
Source: Biblica, Vol. 82, No. 4 (2001), pp. 515-538
Published by: GBPress- Gregorian Biblical Press
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Indicative and Imperative in Matthean Soteriology
In virtuallyall New Testamentscholarshipitis believed that,at least to

some degree, the relation of the indicative (gift) and imperative
(demand) in Matthewconstitutesa theologicalproblemforChristians.
A spectrumof representative opinion will indicatesome of theshades
ofjudgmentabout thisissue.
I. The Perceived Problem
(1) Some scholarscontendthatMatthewis legalistic('). Marxsenis

typical.He contraststwo typesof ethics. On the one hand, if God is
conceived as one who sets requirementsand makes His relationship
withpeople dependenton theirfulfillingthese requirements, thenthe
practiceof ethicspromisesrealizationof therelationship.It is assumed
thathumansare capable of meetingtheadmissionrequirements. On the
otherhand,ifGod is conceived as one who has alreadycome to humans
withlove - withoutany precondition- thentherelationshipalready
existsand humanscan act (ethics)- outof gratitude.It is assumedthat
humanscan act rightlyonlyif theyare enabled by God's prioract. The
formertype,Marxsen thinks,is a Pharisaicethic;thelatter,a Christian
ethic.Marxsen,moreover,believes thatMatthewrepresentsa typeone
ethic. Matthew's imperative,then,consistsof admissionrequirements
forenteringtheKingdomof Heaven. He says,further, thatto avoid this
conclusion, one must demonstratethat Matthew undergirds the
imperativeswith an indicative that enables the doer to follow the
imperatives.He does notbelieve thiscan be doneQ. Thatis, Matthew's
demand/imperative constitutesGod's requirementofhumansiftheyare
to attaina relationshipwithHim. There is no priorindicative/gift/grace
that bestows a relation, unconditionally,quite apart from human
performanceand to whichhumanperformance can respond.
(') B.W.Bacon, "JesusandtheLaw.A StudyoftheFirst'Book' ofMatthew

(Mt3-7)",JBLA1(1928) 203-231, speaksofthe'neo-legalism'ofMatthew.H.
Windisch,Der SinnderBergpredigt (UNT 16;Leipzig1937),wouldfallalso
intothiscamp.He seestheSermonontheMountas admissions for
requirements
entering thekingdom of heaven.H. Kvalbein,'The Kingdomof God in the
EthicsofJesus",StTh51 (1997) 60-84,esp.79,reflects
thesamestance.
(2) W. Marxsen, New TestamentFoundationsfor ChristianEthics
(Philadelphia1993)238.
516 CharlesH. Talbert
Marxsen's positionis problematicon two counts.On theone hand,

Matthew clearly sees gettingin Jesus' communityas due to divine
initiative.The disciples are called (4,18-22) before Jesus gives the
Sermonon theMount.Matt28,19-20 specifiesthatthenationsare to be
made disciples and baptized beforetheyare taughtto observe all that
Jesus commanded. That the kingdomhas been inauguratedin Jesus'
ministry(12,28) means thatrepentance(4,17) is a responseto a prior
act of God. Matthewis clearlynotlegalism.A divineindicativeenables
one's entryinto thecommunityof Jesus' disciples. On the otherhand,
Marxsen representsa perspectiveon Pharisaic Judaismthat is pre-
Sanders(3) or forthatmatterpre-Moore("). Most modernscholarswould
regard a Pharisaic ethic not as legalism (in which one gets in the
covenantrelationby worksof law) butas covenantalnomism(in which
one gets in the covenantby grace and obeys the law thereafter out of
gratitude).To such scholars, Marxsen's description of a typetwo ethic
(= his Christian one) sounds very much like the covenantalnomism
modern scholars associate with Pharisaic Judaism. The issue of
Matthew'sethicis betterfocusedby certainotherscholars,e.g. Eskola
(5) and Laato(6), as whetheror not Matthew representslegalistic
covenantalnomism(in whichone getsin thecovenantrelationby grace
and thenstaysin it and getsin theAge to Come by worksof law). This
legalisticcovenantalnomismis seen in contrastto a new covenantpiety
in whichGod or Christor theHoly Spiritenables one to be obedientin
an ongoingway afterone's havinggottenin therelation.That is, in new
covenantpietyone getsin therelationbygraceand staysin thecovenant
relationby grace and gets intotheAge to Come by grace. In thisview,
thelife of a disciple is by grace fromstartto finish.This grace is not a
substituteforobedience to God's will but is theenablementof it. The
questionto be pursuedmustbe refinedbeyondMarxsen's statementof
it. Properlyput the issue is: does Matthew see the imperativeas
admissions requirements,either initiallyinto Jesus' communityor
ultimatelyintotheAge to Come, thathumansmustmeetin orderto gain
C) E.P. Sanders,PaulandPalestinian Judaism.A comparisonofPatterns

of
Religion(Philadelphia1983); id., Paul, the Law, and the JewishPeople
(Philadelphia 1985).
(4)G.F.Moore,Judaism intheFirstCenturiesoftheChristian
Era.TheAge
oftheTannaim(Cambridge 1927-1930)I-III.
(') T. Eskola, "Paul,Predestination
andCovenantal Nomism - Reassessing
Paul and PalestinianJudaism", JSJ28 (1997) 390-412;id., Theodicyand
Predestination inPaulineSoteriology(WTJNT 2.100;Tiibingen
1998).
(")T. Laato, PaulandJudaism. AnAnthropological Approach(SFSHJ115;
Atlanta1995).
in MattheanSoteriology
Indicativeand Imperative 517
eitheror bothof thesebenefits?Most scholarstodaybelieve thatentry

into Jesus' communityis by grace for the reasons cited above. The
currentdebate is over what follows in the disciple's life. Is therean
indicativethatunderliesand enables fulfillment of the imperativein
disciples' lives aftertheirentryintothecommunityof Jesus?
(2) Other scholars believe Matthewreflectscovenantal nomism.
That is, Matthew is believed to employ an indicative/gracefor the
disciple to get in therelationshipbut is believed to have no developed
notion of grace for staying in or for gettingin the Age to Come.
Luomanen(7) and Syreenif) are representativesof this stance. They
each speak of Matthew as reflectinga defectivecovenantalnomism.
Since Luomanen's work is more comprehensive,we focus on it. He
contends that Matthew wanted to understandJesus' proclamation
withinthe frameworkof traditionalcovenantalnomismand so pass it
on to his Jewish contemporaries.There are differences,of course,
between Matthew's contentand that of non-ChristianJudaism,but
froma structuralpoint of view Matthew has much in common with
covenantalnomism.God's electionformsthestarting point.This grace
enables one's gettingin thepeople of God. It remainsa presupposition,
however,thatis not spelt out. Jesus' atonement,which is restrictedto
stayingin ratherthanto inclusion,functionsverymuchas sacrificedid
in non-ChristianJewishcovenantal nomism. This is an aid to one's
stayingin. It is partof the synergismof stayingin and gettingin the
Age to Come. This position is subject to the criticismsof people like
Eskola and Laato who regard synergismin the post-entryperiod as
legalistic covenantal nomism. If Matthew represents covenantal
nomism,thenthe indicativesees to one's gettingin but is not solely
responsibleforone's stayingin or forgettingin theAge to Come.
(3) Another group of scholars believe Matthew has both an
indicativeand an imperativebut thatthe formerdoes not controlthe
latter.At least threeshades of opinion must be noted. Some see the
imperativeas explicit in Matthew but regardthe indicativeas only
implicit.MohrlangC)and Meyer(IH)are tworepresentatives ofthisshade
O P. Luomanen, EnteringtheKingdom ofHeaven.A StudyontheStructure

ofMatthew's ViewofSalvation(WUNT2.101;Tübingen1998).
(K)K. Syreeni,TheMakingof theSermonon theMount.A procedural
analysisofMatthew's redactoral (AASF.DHL44; Helsinki1987).
activity
(') R. Mohrlang,Matthew andPaul.A ComparisonofEthicalPerspectives
(MSSNTS 48; Cambridge 1984).
("')B.F.Meyer,FiveSpeechesthatChangedtheWorld 1994)47.
(Collegeville
of opinion.Since Mohrlang'sworkis themorecomprehensivewe will

focuson his views. He is concernedwiththequestionof how theconcept
of grace entersintoMatthew'sunderstanding of ethics.He summarizes:
Matthewdoes notexploitthisassumedstructure ofgrace,anddoesnot
buildhisethicsexplicitlyuponit(rarelyis ethicalbehaviormotivated
by considerations of grace); forthe most part,it remainsin the
background, simplytakenforgranted - thelargelyunspoken context
in whichtheGospelis set(n).
Second and thirdsummarystatementsadd clarification.The first:
The concept of Jesus' continuingpresencewiththe communityis as
littleexplicitlyintegratedwiththeevangelist'sethicsas his view of the
Spirit'02). The second: Matthew'sGospel withitsemphasison demand
and obedience resultsin a Gospel 'almost totallydevoid of explicit
referenceto God's aid in themoral-ethical
realm'(,3).For thesescholars,
only the is
imperative explicit; the indicativeis merelyimplicit.
Others believe both indicative and imperative are present in
Matthewbutthatthelinkbetweenthemis notclearlyspelled out. Luz
is an example C4).The indicativeand imperativeare there.The miracle
stories,forexample, have a centralfunctionof announcingsalvation
(= theindicative)in theearthlycareerof Jesus.It is notthekerygmaof
the death and resurrectionof Jesus that conveys the indicative in
Matthew,however; it is ratherthe abiding presence of Jesus in the
community.Jesus' ethics constitutethe imperative(,5). Both compo-
nents, indicative and imperative,stand together.Their relationship
does not seem clearly defined,however.It is not clear how demand
and giftbelong together.This is a weakness in Matthew'stheology(,6).
Seeley argues thatMatthew contains multipleperspectivesthat
cannotbe blendedintoa smoothunity(l7).On theone hand,thereis the
claim thatJesus'atoningdeathprovidessalvation.Jesusis theone who
bringssalvation. On the otherhand, thereis a focus on Jesus as the
spokesman who describes a way of life to be followed. Salvation in
(n) Mohrlang,Matthew andPaul, 80.

(,2)Mohrlang,Matthew andPaul, 112.
C3)Mohrlang,Matthew andPaul, 114.
(14)U. Luz, "The Disciplesin theGospel accordingto Matthew",The
Interpretation of Matthew(ed. G. Stanton) (Studiesin New Testament
Interpretation;
Edinburgh*1995)115-148.
H Luz, 'The Disciples",129-130.
Luz, "TheDisciples",132-133.
(,fi)
theNewTestament
(,7)D. Seeley, Deconstructing (BiblicalInterpretation
Series5; Leiden1994)21-52.
Indicativeand Imperativein MattheanSoteriology 519
thisperspectivedoes notinvolveJesus.It takesplace betweena person

and God the Father.Whetherit occurs or not depends on theperson's
own initiative.There is no need for Jesus' atoning death. Jesus is,
however,the End-timejudge who decides on the basis of a person's
deeds in this life.There is nothingthatwould lead one to see thefirst
perspective as the underlyingstructureembracing all else. So in
Matthew,theemphasis on the law is verymuchat odds withtheparts
of Matthew that focus on Jesus as redeemer. Matthew never
consolidates these two portraitsof Jesus presentedby the building
blocks he used. 'We can see Matthewwrestlingwithhis traditions, and
we can see themwrestlingback. In thiscase, theyseem to have won
thematch'('*). Matthewneverquite bringsthetwo,theindicativeand
the imperative,together.'They are ... there,like an unharmonious
choirdemandingto be heard'
(4) Yet anothergroup of scholars see indicativeand imperativeas

present in Matthew and attemptto explain how the indicative has
priority.Frankemölle(2H) and Kupp (2I)are representative
of thisstance.
Both affirmthat the concept of Jesus' presence with the disciples,
rootedin the Old Testamentview of God's compassionateand caring
presence among His people, is Matthew's leading idea. Out of the
God-with-us theme Matthew's entire plot is constituted. The
expressions 'with us/you'and 'in your midst' are synonymsin both
OT and in Matthew(22).Over one hundredoccurrencesof thisformula
are found in the OT, mostlyin the historicalbooks and mostlywith
individuals, though sometimes with the whole people. The formula
mostlydrops out of use in post-biblicalJudaism.The formulasignals
empowermentof God's people. This formulaapplied to Jesus (1,23;
18,20; 28,19-20) is part of Matthew's christology which makes
possible his soteriology(23). This is a significantadvance toward
understandingthe relationof indicativeand imperativein Matthew.It
enables one to see how God is presentin Jesus; how Jesus is present
with the disciples or in theirmidst; how this presence enables both
theNewTestament
('*)Seeley,Deconstructing , 52.
theNewTestament,
('') Seeley,Deconstructing 52.
('") H. Frankemölle,Jahwebund undKircheChristi(NTA 10; Münster
1974); id., Matthäus(Düsseldorf1997) II, 552-560.His influence
is seen in
S. Grasso,Il Vangelodi Matteo(CBi; Roma1995)683.
(2I)D.D. Kupp,Matthew'sEmmanuel. DivinePresenceandGod's Peoplein
theFirstGospel(MSSNTS 90; Cambridge 1996).
(22)Frankemölle,Jahwehund undKircheChristi, 32.
(21)Kupp,Matthew 's Emmanuel,
220.
churchdiscipline (18,20) and mission (28,20). On at least these two

frontsthe indicativeis clearlypriorto theimperativeand God's grace
explicitly enables His people's obedient response in the period
subsequentto theirentryintoJesus' community.In theformin which
it is presented,however,the proposed quilt is too small to cover the
whole Mattheanbed. Where,forexample, is theindicativethatcovers
ethical activityof the disciple? More work needs to be done in the
directionthese scholarsare pointing.
It is usuallythought,then,thatMatthewemphasizes theimperative
at theexpense of theindicative,demand over gift.If one wantedto try
to falsifythis perception,what would be necessary? Two thingsat
least! First,one would need to identifyMatthew's indicative,if there
is one. Second, one would need to show how thisindicative,ifthereis
one, controlsMatthew'simperative.In thepages thatfollowthesetwo
pointswill be pursued.We begin withthefirst.
II. Identifying
Matthew'sIndicative
How would one recognizeMatthew'sindicative,ifthereis one? It

seems obvious that Matthew does not operate in the Pauline
conceptual world (e.g., divine indwelling).Could it be thatthereare
otherconceptualworldsbesides thoseused by Paul forspeakingabout
divine enablement of human activity? If so, then the failure to
recognize Matthew's indicativemay be due to the reader's failureto
recognize the First Evangelist's conceptual repertoire.It is my
contentionthatMatthewhas a strongindicativeifone knows whereto
look. In attemptingto clarifyMatthew's conceptual world we will
need to indicateboth(1) thetypeof narrativeapproachhe uses and (2)
at least some of the techniquesemployed in such a typeof approach.
We begin withtheformer:thetypeof narrativeapproachused.
Matthew begins and ends his Gospel with narrativesthat attest
repeateddivine inbreaksintohumanaffairs.Here God verymuch has
the initiativeand humans respond. For example, the birthnarratives
begin with a miraculous conception of Jesus (1,18) about which
Josephis reassuredby an angel of the Lord (1,20-21). The wise men
fromthe East are directedto Jesusby a miraculousstar(2,2) and are
senton theirway by a warningin a dream(2,12). Josephis warnedby
an angel of the Lord to flee to Egypt (2,13). AfterHerod's death an
angel tells Josephit is safe to returnto Israel (2,19-20). At the end of
theGospel, whenJesusdies theearthshakes,rocksare split,and many
Indicativeand Imperative
in MattheanSoteriology 521
bodies of saints are raised and appear to many in Jerusalem(27,51-

53). In connection with the stories of Jesus' resurrection,thereis a
greatearthquake and an angel descends fromheaven, rolls back the
stone frombefore the tomb (28,2), frightensthe soldiers nearly to
death(28,4), and tellsthewomenthatJesushas been raised(28,6). The
beginningand ending of the First Gospel are full of explicit divine
interventionsinto human affairs.The main body of the Gospel that
containsthefivebig teachingsections(Matt 5-25) is narratedin a very
different way. Especially when the textconcernsdisciples' obedience
to the teachings of Jesus, divine interventionappears to be either
absentor well hiddenin thebackground.Hence theproblemabout the
indicativeand the imperativein the FirstGospel. There are different
ways to explain such shiftsin thenarrative.
Von Rad attemptsto understandthedifferent typesof approachto
God's action in historyin OT narrativeby settingup a dichotomy
betweenan earlyview and a laterone. The olderidea of God's actionin
historyinvolved Yhwh's immediatevisible and audible intervention
(e.g., Gen 28,17; similar to the beginningand ending of Matthew's
Gospel). A lateridea dispenseswithanyoutwardlyperceptibleinfluence
of Yhwh on history.God's guidance comes in hiddenways (e.g., the
narrativeof thewooing of Rebecca, theJosephstories,Ruth,thehistory
of the succession to David; more like Matt 5-25). A new way of
picturingYhwh's actionin historyled to a new techniquein narrative.
Foran era whichno longerexperienced Yahweh'sworking mainlyin
thesacralformofmiracles. . . couldtherefore no longersatisfactorily
expressitsfaithin a sacralnarrative-form
. . . Natureand History. . .
becamesecularized,and was as it were,overnight releasedfromthe
sacralordersshelteringit.In consequence,thefiguresin storiesnow
moveina completely demythologized andsecularworld... In orderto
showYahwehat work,thesestory-tellers haveno needofwondersor
theappearanceofcharismatic leaders- eventsdevelopapparently in
completeaccordwiththeirowninherent character (24).
Psychological processes (e.g., Saul's love-hate relation with
David) dominatein a worldthathas gottenintothehabitof lookingon
humanaffairsin such a secular way (25).
Sternbergis surely right,however, when he notes that in the
Hebrew Bible the books mix overtand implicitguidance by God(26).
The differencein style is due not to a historicaldevelopmentin the
(24)G. vonRad, Old Testament Theology (Edinburgh1962),I, 52-53.

(2-) Von Rad, Old Testament
Theology, I, 56.
(2<>)M. Sternberg,ThePoeticsofBiblicalNarrative
(Bloomington 1985) 106.
way God's activityin the world was seen b.utto a 'compositional

alternativeof treatment,in the interestsof plottingand variety'(27).
Take Genesis forexample. In Genesis one startsout with: God said,
and it was so. This has a long-rangeeffecton one's perceptualset.
It developsa firstimpression
of a worldcontrolledbya primemover
and coherentto the exclusionof accident.Reinforcedat strategic
juncturesbylaterparadigms andvariants,italso enablesthenarrative
to dispensewiththecontinualenactment of divineintervention
that
wouldhampersuspenseandoverschematize thewholeplot(28).
This way of dealing withthe divine activity(indicative) he calls
'omnipotencebehindthescenes'. It is seen at work,forexample,in the
storiesabout Josephand about David's accession to thethrone.In the
NT, other scholars have seen the same technique at work in the
activitiesof Paul inActs 23-28, forexample(29).I would suggest,then,
thatwhat is to be looked forare techniquesthatare appropriateto a
narrativestylethatoftendeals in 'omnipotencebehindthe scenes'. It
is this type of narrativethatone encountersin Matt 5-25, insofaras
disciples are concerned.It is, therefore,fortechniquesthatallow the
to
evangelist speak in terms of 'omnipotencebehind the scenes' that
one is to search.
There are at least fourtechniques,about whichI know,thatfitsuch
a method of narrationand thatare found in Matthew.They may be
summarized as: (1) I am with you/inyour midst; (2) invoking the
divine name; (3) it has been revealed to you/youhave been given to
know; and (4) being withJesus.Each of thesedevices will need to be
examined in order.
(1) Let us begin withthe formula'withyou' or 'in yourmidst', a

techniqueof speakingaboutdivineenablementthathas alreadybeen the
subject of some discussion in New Testamentcircles. The definitive
work on the formulaitselfwas done by van Unnik in 1959(30).He
(27)Sternberg,ThePoeticsofBiblicalNarrative, 106.
(2K)Sternberg,ThePoeticsofBiblicalNarrative, 105.
(29)On Acts,see R. Tannehill,TheNarrative Unity ofLuke-Acts.II. The
Actsof theApostles(Foundations & Facets;Minneapolis 1990)294,andC.H.
Talbert - J.H.Hayes,"A Theologyof Sea Stormsin Luke-Acts", Societyof
BiblicalLiterature
1995Seminar Papers(ed.E.H. Lovering,Jr.)(Atlanta1995)
333. Behind1 Sam 17-2 Sam 5 thereis thesame 'omnipotence behindthe
scenes':cf. 1 Sam 18,12,14(theLordwas 'withDavid'); 2 Sam 5,10 (David
becamegreatbecausetheLordwas 'withhim').
W.C. van Unnik,"DominusVobiscum:
(3<)) TheBackground ofa Liturgical
Formula",New Testament Essays (FS. T.W. Manson[ed. AJ.B. Higgins]
examinedthemorethanone hundredpassages usingthisformulain the

LXX and grouped themin about six categories(3I). He noted thatthe
formulais foundrarelyin Psalms and prophetsbut frequentlyin the
historicalbooks (in narrative!).It is used mostlywithindividualsbut
sometimeswiththenation.It involvestheempoweringor enablementof
someone or some group involved in a divine task. Certain early
Christianwritersalso used the formula(e.g., Luke 1,28; Acts 7,9-10;
10,38; 18,9-10; John3,2; 8,29; 14,16-17; 16,32; Rom 15,33; 2 Cor
13,11; Phil 4,9; 2 Thess 3,16; 1 Cor 14,25; 2 Tim 4,22; Matt 1,23; 28,20;
18,20). Josephusand Philo, however,do not retainthe formula.Later
Jewishexegeticalmaterial,moreover,does notuse thephraseas theOT
did. One of themostinteresting observationsmade in thisessay by van
Unnikis about theconnectionbetweenthisformulaand theSpirit.The
relationbetweenGod's 'being with'someone and the Spirit'sinvolve-
ment is too frequentto be accidental(32). Consider these examples:
Joseph(God was withJoseph[Gen 39,23]; God's Spiritwas in Joseph[
Gen 41,38]); Moses (God will be withMoses [Exod 3,12]; theSpiritis
upon Moses [Num 11,17]); Joshua(God will be withJoshua[Josh3,7];
Joshuawas fullof theSpirit[Deut 34,9]); Gideon (God is withGideon
[Judg6,12]; 'the Spiritof the Lord took possession of Gideon' [Judg
6,34]); Saul ('God is withyou' [1 Sam 10,7]; 'the Spiritwill come upon
you' [1 Sam 10,6]); David (theLord was withDavid [1 Sam 18,12.14];
'the Spiritcame upon David' [1 Sam 16,13]); Israel ('I am withyou'
[Hag 2,4]; 'my Spiritabides among you' [Hag 2,5]); Jesus('God was
withhim'; God anointedhim withtheSpirit[Acts 10,38]); Mary ('the
Lord is withyou' [Luke 1,28]; 'the Holy Spiritwill come upon you'
[Luke 1,35]); Jesus' disciples ('to be with you' [John14,16]; Spirit
'dwells withyou and in you' [14,17]); churchat Corinth(one convicted
declares God is among them because of prophecy which is a
manifestation of theSpirit[1 Cor 14,24-25]). Van Unnikconcludesthat
theexpression'withyou' refersto thedynamicactivityof God's Spirit
enablingpeople to do God's workby protecting, assisting,and blessing
them(•")• Given thisbackground,one would have to concludethatwhen
London 1959) 270-305.Cf. also M. Görg, "Ich bin mitDir: Gewichtund

Anspruch einerRedeform imAltenTestament", ThGl70 (1980) 214-40,who
wantsto classifythephrase'suse in threecategories:(1) God's promisesto
someone;(2) a statementaboutsomeone;(3) a blessing
onsomeone.
(") Fora fulllistofreferences,
see van Unnik,"DominusVobiscum", 300-
301,n. 37.
C2)Van Unnik,"DominusVobiscum", 286.
(") Van Unnik,"DominusVobiscum", 293.
Matthewuses theformula'withyou' or 'in yourmidst'he is speaking

of God's prior enabling activity (= the indicative), activity that
empowersthose to whom it applies to do the tasks set beforethem.It
also may explain why Matthew'sdiscussion of the Spiritis so under-
developed. This formula(with you/inyourmidst) was an alternative,
butless explicit,way of speakingof God's activityamong His people.
In Matthewscholars have frequentlynoted the use of the phrase
'withyou' or 'in yourmidst'in threetexts:1,23; 18,20; and 28,20. The
first(1,23) says the name of the one to be born will be 'called
Emmanuel(whichmeans,God withus)'. This is Matthew'scontrolling
image when speakingof thedivinepresencein Jesus.The rippleeffect
of thisstatementis seen throughout theGospel: forexample,3,17 (the
voice fromheavenat thebaptism);8,23-27 ('what sortofman is this?');
12,6 ('somethinggreaterthanthetempleis here'); 12,18 ('I will putmy
Spiritupon him'); 14,32-33 ('those in the boat worshippedhim'); 9,8
and 15,29-31 (afterJesus' acts, God is glorified);17,5 (the voice from
heaven at the transfiguration);21,9 and 23,39 ('the one who comes in
the name of the Lord'); 28,9.17 ('worshipped him'). The auditoris
neverallowed to forgetthatwhenJesusis active God is present.What
Jesusdoes and says, God is doing and sayingthroughhim.In Matthew,
Jesusmediatesthedivinepresence;he is God withus.
There are more 'with us' phrases in Matthewthanthe remaining
two (18,20 and 28,20). They may be groupedin termsof wheretheyfit
on a time line in salvation history.Regarding Jesus' earthlylife,
consider the following: 9,15 ('can the wedding guests fastwhile the
bridegroom is with them?'); 17,17 ('how long am I to be with
you?'(34); 26,11 ('you do not always have me [with you]'); 26,18
('keep the Passover withmy disciples'); 26,20 ('he sat at table with
the twelve disciples'); 26,36 ('Jesus went with them' to
Gethsemane)(35)- For the period between Jesus' resurrectionand
parousia thereare the oftnoticedduo: 18,20 ('where two or threeare
gatheredin my name, theream I in the midstof them'); 28,20 ('I am
withyou always, to theclose of theage'). For theperiodof theAge to
Come thereis 26,29 ('I shall notdrinkagain untilthatday whenI drink
(u) WhereasMark9,19hasnpóç,Matt17,17has(xetátocorrespond withthe

motifelsewhere.
(") M.E. Boring,"Matthew",NewInterpreter's
Bible(Nashville1995),VIII,
356, notes:Matthewunderstands his narrative
to 'workat two levels,both
thepre-Easter
portraying storyandbeingtransparent
to thepost-Easter
situation.
Thusthedisciples
arealreadyaddressed
as though
theyliveinthetimeafterEaster'.
itnew withyou in myFather'skingdom'). In Matthew'sschema,when

Jesusis withthedisciples, God is presentwiththem(36).Moreover,in
most cases the presence is obviously an enabling one(17).This is one
way thatthe First Evangelist speaks about divine enablementof the
disciples. It is subtleand can be missed veryeasily if one has notfirst
been sensitizedby theevidence fromtheOT background.
(2) A second techniquethatis employedby theFirstEvangelistto

speak about divine enablement of disciples (= the indicative) is
associated with 'the name'. In the Scripturesof Israel the name was
considered part of the personality(M). So the name is used inter-
changeablywiththeperson(Ps 7,17; 9,10; 18,49; 68[67],4; 74[73],18;
86[85],12; 92[91],1; Isa 25,1; 26,8; 30,27-28; 56,6; Mal 3,16; also in
theNT- Acts 1,15; 5,41; 18,15; Rev 3,4; 11,13;3 John7; Matt6,9)(59).
The OT used thename as a way of speakingabout thepresenceof
God involved with humans. For example, when one swears (1 Sam
20,42; Lev 19,12), curses (2 Kgs 2,24), or blesses (2 Sam 6,18),
invoking the name of Yhwh, the name thus pronounced evokes
Yhwh's presence,attention,and active intervention i40).Or again, the
name of Yhwh is said to assist humans: Ps 54(53), 1 (in response to
prayer, where name is used in synonymous parallelism with
might/power[cf. Jer 10,6]); Ps 89(88), 24 (where God's steadfast
love's being withhim is used in synonymousparallelismwithin my
name shall his hornbe exalted); Ps 20(19), 1 (in response to prayer,
wherename is used togetherwithGod's protection[cf. Prov 18,10]).
The same motifof divine assistance is foundin theNT relatedto the
name of Jesus: 1 Cor 6,1 1 (where the name of the Lord Jesus is used
in parallelismwiththe Spiritof God and thetwo are creditedwiththe
converts'being washed, sanctified,and justified);Acts 4, 12 (wherewe
are saved only through the name of Jesus); Acts 10,43 (where
forgivenesscomes in his name); I John5,13 (whereeternallifecomes
(*) G. Braumanñ,"Miteuch,Matth26:29",ThZ2' (1965) 161-169.

(") D. Vetter,JahwesMit-Sein- einAusdruck des Segens(AzTh 1/45;
Stuttgart 1971),32, n. 27, starts
withPedersen'scontention thatthe'expression
thatYahweh... is withone is onlyanother termfortheblessing'(J.Pedersen,
Israel. Its Life and Culture.I-II [London1946-1947]194), and attempts to
validatetheclaim,successfully, I think.If so, thenforYhwhto blessone is
equivalent toGod's beingwiththatone.Bothrefer tothedivinepowerwithin a
personorpeoplethatissuesinsuccess.
C) H. Bietenhard,"övo|xa",TDNT V, 243.
(™)Ibid.,257.
D Ibid.,255
throughhis name); Mark 9,39 (where mightyworksare in his name);

Acts 3,6 (wherethelame man is toldto walk 'in thename of Jesus'; cf.
Acts 9,34 - where the language is 'Jesus Christheals you', walk,
indicatingthe interchangeability of name and person); Acts 4,7 ('by
what name or power do you do this?'); Rom 10,13 (where those who
'call on thename of theLord [Christ]will be saved').
In the NT one meets the phrase 'to be baptized in the name of'.
Three differentprepositions are used in such phrases for 'in': for
example, Acts 2,38 (ctí); Acts 10,48 (èv); and Acts 8,16; 19,5; 1 Cor
1,13, 15; Matt 28,19 (eiç). AlthoughHeitmüllerthoughttherewas a
differencebetweenêv and knion theone hand and eiç on theother(4I),
the three prepositions do not seem to offersignificantlydifferent
meanings (cf., e.g., JustinMart.,Apol. 61.3, who uses en' òvÓ|luxtoç
with his trinitarianformula whereas Matt uses eiç)(42). Generally
speaking, 'in the name of conveys the meaning 'under the authority
of, or 'withtheinvocationof. Given itsbackground/roots, however,
it can also carrythe connotationsof 'in the presence of' ('name' and
'presence' are concepts thatare interchangeable;cf. Ps 89,24; 1 Cor
6,11) and/or 'in the power of ('name' and 'power' are parallel
concepts; cf. Ps 54,1; Acts 4,7) (45). Since name and person are
interchangeable(cf. Acts 3,6 with 9,34), moreover,theredoes not
seem to be any significantdifferencebetween being baptized in/into
thename of Christand being baptized intoChrist.
Matt 28,19-20 indicates that evangelization involves new
disciples' being baptized intothename of theFather,theSon, and the
Holy Spirit.At least threeinferencesmay be drawn.In thefirstplace,
certainlyimplied is that such a one is in a relation of belonging
to/beingunderthe authorityof the Father,Son, and Holy Spirit.This
bondingis reflectedin Matt 10,40 '(whoever receivesyou receivesme,
and whoever receives me receives Him who sent me'); in Matt 18,5
('whoever receives one such child in my name receives me'); and in
Matt 25,31-46 ('as you did it to the least of these [followers of
(41)W. Heitmüller, "In Namen Jesu". Eine sprach-u.religions-

geschichtliche
UntersuchungzumNeuenTestament, speziellzuraltchristlichen
Taufe(FRLANT 2; Göttingen 1903).Heitmüller
thought theeiç derivedfrom
bankingand so meant'becomethepropertyof.
(42)L. Hartman,"IntotheNameoftheLordJesus".Baptismin theEarly
Church(StudiesoftheNewTestament anditsworld;Edinburgh 1997)38-45;R.
Schnackenburg,Baptismin the Thoughtof St. Paul. A Studyin Pauline
Theology(Oxford1964)19-23.
271.
(41)Bietenhard,"õvo|acx",
Christ]i44),you did it to me'). This cannot be all that is implied,

however.In thesecond place, Matt 18,20 shows thattheinvocationof
Jesus' name evokes his presence among the disciples. By extension,
wheneverthe disciples praythe 'Our Father' (6,9-13), the invocation
of thename of the Fatherwould evoke His presencein and provision
for the disciples' lives (including leading not into temptationand
deliveringfromthe Evil One). To invoke the name of God unleashes
the power that makes intelligiblethe words, 'with God nothingis
impossible' (19,26). In the thirdplace, thereis at least the possibility
and perhaps the probability that the First Evangelist understood
Christianbaptismin termsof Matt 3,11 ('he will baptize you withthe
Holy Spirit') (45). If so, then the Spirit's presence is presumed by
Matthewto be a partof the disciples' lives to enable them(46).To be
baptized into the Triune Name, therefore,is to enterinto a bonded
relationshipthatwill provide one withthe divine resourcesto enable
one's following the guidance of what comes next (= all thatI have
commanded you). This is a second technique used by the First
Evangelist to indicatetheindicativein disciples' lives aftertheirentry
intothe communityof Jesus.
(3) A thirdtechniqueemployedby the FirstEvangelistto indicate

the divine indicative/gift/grace in the lives of Jesus' disciples is
associated withtheconcept of revelationby theFatherand/orJesusto
them.In Matt 11,25-27,in a contextof chapters11-13 wherethefocus
is on revelationand concealment(47),theMattheanJesusoffersthanksto
his FatherthatHe has revealed 'thesethings'to babes ratherthanto the
wise. In lightof thepreviousparagraph(11,20-24), 'thesethings'must
referto the kingdom's breakingin throughthe ministryof Jesus (so
eschatologicalsecretshavingto do withthedivineplan of salvationfor
theworld).The largercontextwould indicate,moreover,thatthe'babes'
(44)S.W. Gray, The Least of TheseMyBrothers, Matthew25:31-46.A

History ofInterpretation
(SBL.DS 114;Atlanta1989).
(45)Hartman,"IntotheNameof theLordJesus , 153,thinksthisis how
Matthew likelyunderstood Christian
baptism.So alsoJ.A. Overman, Church and
Community in Crisis.The Gospelaccordingto Matthew(New Testament in
Context; ValleyForge 1996)409,saysthatinbaptism inthenameoftheSpirit,
John'sprophecy of3,11 is fulfilled.
(46)B. Charette, Restoring Presence.The Spiritin Matthew'sGospel
(JournalofPentecostal TheologySupplement Series18;Sheffield2000) 137.
(47)C. Deutsch,HiddenWisdom and theEasy Yoke.Wisdom,Torahand
DiscipleshipinMatthew11,25-30(JSNTSS18;Sheffield 1987)42; F.T. Gench,
Wisdom intheChristology ofMatthew (Lanham1997)95.
are Jesus'disciples.Then Jesusstatesthat'no one knowstheSon except

theFather,and no one knows theFatherexcepttheSon and anyoneto
whomtheSon chooses to revealHim'. The secondpartof thisstatement
portraysJesusas theone witha knowledgeof heavenlymysteriesand as
the one who can reveal themto others.Two backgroundshave been
proposed as an aid to understanding thistext.The firstis wisdom.Just
as God knows wisdom (Job28,12-27; Sir 1,6-9; Bar 3,32), so also the
FatherknowstheSon. Justas wisdomknowsGod (Wis 8,4; 9,1-18), so
the Son knows the Father.Justas wisdom makes known the divine
mysteries(Wis 9,1-18; 10,10), so also JesusrevealsGod's hiddentruth.
Justas wisdomcalls people to takeup heryokeand findrest(Sir 51,23-
30), so Jesusextendsa similarinvitation (48).The second is theTeacher
of Righteousness.The similaritywiththeTeacher of Righteousnessat
Qumranhas been notedat least since the 1950'sO9). God has disclosed
the mysteriesto the Teacher of Righteousness(lQpHab vii 4-5; 1QH
xii [=iv] 27-28) and he has disclosed themto many others(1QH xii
[=iv] 27-28; 1QH x [=ii] 13-18). In bothcases therevelationhas to do
withtheproperunderstanding of theeschatologicalmoment.This, the
MattheanJesus' disciples have been given by the Son. Both sets of
comparativematerialsenable one to read theMattheantextin lightof
ancientJewishthought.The two sides of therevelatory focusare treated
in Matthewin othertexts.
This theme of revelationcomes up again in Matt 13. Here the
focus is on the revelatoryfunctionof the Son. In 13,11-12 Jesustells
his disciples:
To youithasbeengiventoknowthesecretsofthekingdom ofheaven
(...)., For to him who has will more be given,and he will have
abundance(cf. 13,16-17).
The latterpartof thestatementsurelypointsto a post-Eastersetting
whentherevelationwill continue.In 13,16-17Jesussays to them:
Blessedareyoureyesfortheysee, andyourears,fortheyhear.Truly,
I saytoyou,manyprophets andrighteous
menlongedto see whatyou
see,anddidnotsee it,andtohearwhatyouhear,anddidnothearitC").
H M.E. Boring,"Matthew", 274.

H E.g., W.D. Davies, "Knowledgein theDSS andMatthew11:25-30",
HThReview 46 (1953) 113-139.
C") If 'blessing'is theequivalentto 'beingwith'in biblicalthought,as
PedersenandVeddercontend (seen.37),thenthelanguage
ofblessing associated
withtherevelation to thedisciplesin 13,11-12.16-17
speaksof theirdivine
empowering; cf.also 16,17.
Indicativeand Imperative
in MattheanSoteriology 529
The disciples are recipientsof revelation.In 13,23 thegood soil is

interpreted to mean theone 'who hearsthewordand understandsit . . .
(and) bears fruit'.(Note: Mark 4,20 has 'hear theword and accept it';
Luke 8,15 has 'holds it fast in an honestand good heart'; only Matt
13,23 has 'understandsit'.) So theunderstandingis given by Jesusto
the disciples and it produces fruit. That is, the revelation is
empowering, enabling in their daily lives. The emphasis on
'understanding'continues to the end of the section on parables. In
13,51, only in Matthew does Jesus ask the disciples: 'Have you
understood all this?' They answer: 'Yes'. The Son has made his
revelationto them and it has been effective/enabling/ empowering.
They will bear fruitas good soil.
That theFatherknows theSon was thefirstpartof thesentencein
11,27. The Son's revelation to the disciples has been confirmedin
Matt 13. Now several passages indicate the Father's role in the
revelatoryprocess as well. In 15,13 Jesussays: 'Every plantwhichmy
heavenlyFatherhas notplantedwill be rootedup. Let themalone; they
are blind guides'. The referenceis to scribes and Pharisees. The
language contraststhese 'wise ones' withthe disciples/babes.There
are echoes of the parable of the weeds among the wheat (13,24-30).
The blind ones are plantednot by the Fatherbut theenemy.They are
to be left alone until the judgment. They have not been given the
revelation. In 16,16-17 Peter makes his confession: 'You are the
Christ,the Son of the living God'. Jesus responds: 'Blessed are you
[remember13, 16] ... fleshand blood has not revealed thisto you, but
my Father who is in heaven'. The Father knows the Son and has
revealed his identity to Peter. In 17,5-6, on the mount of
transfiguration,a voice comes fromheavento thethreedisciples: 'This
is my beloved Son, withwhom I am well pleased; listento him'. This
echoes an earlier declaration (to John the Baptist at least) at the
baptism in 3,17: 'This is my beloved Son, with whom I am well
pleased'. One more passage atteststhe Father's role in revelation.In
7, 1-12 we finda thoughtunitthatmakes two main points.First,vv. 1-
5 contend thatone should not judge othersuntil having firstjudged
oneself.Second, vv. 6-12 affirmthatitis necessaryto discernbetween
good and bad (v. 6), thatthismay be done withwisdom gained from
God throughprayer( vv. 7-11), and thatanyjudgmentsmade as a result
should be in line with the golden rule (v. 12) (5I). In this text,moral
(") W.D. Davies - D.C. Allison,TheGospelaccordingtoSaintMatthew.A

Critical
andExegetical Commentary 1988)1,626-627,667-691.
(ICC; Edinburgh
discernmentis the resultof prayerto the disciples' Fatherin heaven.

One should rememberthatsuch insightis consideredempoweringby
Matthew,as is the invocation of the Father's name! In sum: a third
techniqueused by the FirstEvangelist to indicatehis involvementof
omnipotencebehindthescenes in theenablementof Jesus'disciples is
associated with the concept of revelation - by Jesus and by the
Father.There is yetanother!
(4) The fourthtechnique employed by Matthew to point to the

divine indicativein thelives of Jesus'followersis linkedto thenotion
of theirbeing 'withJesus'.Writingsof thisperiodspeak of fourtypesof
teacherswithadultfollowers:(1) philosophers(e.g., Socrates);(2) sages
(e.g., Sirach); (3) interpreters of Jewishlaw (e.g., scribes,Pharisees,
Essenes); (4) prophets or seers (e.g., JohntheBaptist;theEgyptianJew
mentionedby Josephus,Bell. iud. 2.261-273; Ant. 20.169-172; Acts
21,38) (52).When auditorsof Matthew'sGospel heardthestoryof Jesus
and his followers,into which of these categories would they have
unconsciouslyslottedJesusand thedisciples?
The overall pictureof Jesus and his disciples in Matthewcan be
sketchedwithabout fourstokes of a brush.In the FirstGospel Jesus
gathers followers, either through a summons (4,18-22; 9,9) or
attraction(4,23-25). They follow him (4,20.22; 4,25; 9,9). They are
withhim(theTwelve: 'Jesustook withhimPeterand Jamesand John'
[17,1]; 'one of those with Jesus' [26,51]; 'you were with Jesus'
[26,69]; 'thisman was withJesus' [26,71]; thecrowds: theyhave been
withJesusthreedays [15,32]). They derivebenefitfromhis company
(crowds: healings [4,25]; healing [8,1-4]; tax collectors and sinners
accepted [9,10]; feeding[14,13-20]; healing [19,2]; theTwelve: safety
in a storm[8,23]; eschatological benefitspromised[19,27-29]; vision
of Jesusand message fromheaven [17,1-8]).
For a Mediterraneanauditorof thisGospel, theclosest analogy to
Jesus and his disciples would have been a philosopher and his
disciples. The fourstrokeswithwhichtheGospel paintsJesusand his
followerswould have seemed familiarfromdepictionsof philosophers
in antiquity("). (i) Philosophersgathereddisciples eitherby summons
(e.g., Aristophanes,Nu. 505, has Socrates tell Strepsiades to 'follow
me'; Diogenes Laertius,Vit.2.48, tellsof Socrates meetingXenophon
(") P. Perkins,Jesusas Teacher(Understanding

JesusToday;Cambridge
1990)1-22.
(") V.K. Robbins,JesustheTeacher.A Socio-Rhetorical of
Interpretation
Mark(Philadelphia1984)89-105,offersfurther
data.
and saying 'follow me' and learn) or by attraction (Flavius Philostratus

Soph., VitaApol. 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 followingGod, and I you' ; ibid.,
4.25, has Demetrius of Corinth follow Apollonius as a disciple;
Josephus,Ant 8.354, influencedby thephilosophical schools, depicts
theElijah-Elisha relationas thatof philosopher-teacher and disciple -
Elisha follows Elijah as his disciple), (iii) The disciples are withhim
(e.g., Flavius PhilostratusSoph., VitaApol., 1.19, has Damis staywith
the philosopher and commit to memory whatever he learned;
Josephus, Ant. 8.354, says that Elisha was Elijah's disciple and
attendantas long as Elijah was alive), (iv) The disciples receivebenefit
from being in the company of the philosopher. Several examples
suffice.Xenophon,Memorabilia 4.1 .1, says of Socrates:
Socrateswas so usefulin all circumstancesand in all ways,thatany
observergiftedwithordinaryperceptioncan see thatnothingwas
moreusefulthanthecompanionship (auveivai) ofSocrates,andtime
spentwithhim(|I£t'èiceívod)in anyplace andin anycircumstances.
In Memorabilia 1.2.24-28, Xenophon says:
So long as theywerewith(awn<jTr|v)Socrates,theyfoundhiman
ally who gave themstrength(èÔDváa0r)v)to conquertheirevil
passions.
Seneca, Ep. 6.5-6, says in the same vein:
Cleanthescould nothave beentheexpressimageof Zeno,if he had
merelyheardhis lectures;he also sharedhislife,saw intohis hidden
purposes,and watchedhimto see whether he livedaccordingto his
own rules.Plato,Aristotle,and thewholethrong of sages who were
destinedto go each his different
way,derivedmorebenefitfromthe
characterthanfromthewordsofSocrates.It was nottheclassroomof
Epicurus,butlivingtogether underthesameroof,thatmadegreatmen
ofMetrodorus, Hermarchus, andPolyaenus.
Seneca, Ep. 94.40-42, says association withgood men is an aid to
virtue:
We are indeeduplifted
bymeetingwise men;and one can be helped
bya greatmanevenwhenhe is silent'.
In theCynic Epistles, Ep. 12, says:
It is notthecountrythatmakesgood men,northecitybad ones,but
rathertimespentwithgood menand bad. Consequently,
ifyouwant
yoursons to become good men and not bad, send them... to a
philosopher's school.
It was theassociation withtheteacherthatgave thedisciples their

benefitsand made thembetterpeople.
These statementsabout thebenefitsdisciples receivedfrom'being
with' a philosopher do not referto the disciples' imitationof their
teacherbutratherto theirbeing enabled by theirassociation withhim.
This is a philosophicvariationon thegeneralMediterraneanbeliefthat
one's being in the presence of a deity causes transformation of the
self(54).Pythagoras,forexample,declared that'our souls experiencea
change whenwe entera templeand behold theimages of thegods face
to face' (Seneca, Ep. 94.42). This conviction was widespread in
antiquity(e.g., Corpus Hermeticum10.6; 13.3; Philo, Moses 1.158-
159; 2 Cor 3,18; 1 John3,6; Ep. Diognetus 2.5). In all such cases it is
a matter of human transformationby vision. In the case of the
philosopher,the vision is not of a god but of a god-like man. The
effectsare the same: humantransformation.
The benefits,it was believed, were not limitedto being withthe
philosopher in person. Recollection had its impact. Xenophon,
Memorabilia 4.1.1, speaks about the recollectionof Socrates by his
disciples when theywere separatedas an aid to virtue.'The constant
recollectionof him in absence broughtno small good to his constant
companionsand followers'.Books and theuse of theimaginationalso
played a part.Seneca, Ep. 52.7 and 11.8-10, advocates lookingto the
ancientsformodels withwhomto associate. In Ep. 25.6, he says thatif
one cannot be in a philosopher'spresence,one should come to know
himthroughbooks,actingas ifhe wereconstantly at one's side. Epistles
25.5, 11.10, and 11.8, advocate using the imaginationto pictureone's
teacheras ever beforehimand himselfas everin theteacher'spresence.
The presence of the disciples with theirmaster throughbooks and
imaginationwas regarded,however,as second best. Seneca, Ep. 6.5,
writes:'The living voice and the intimacyof a common life will help
you more thanthewrittenword'. The pointof all thisis thatdisciples'
being withtheirteacherwas an aid to personaltransformation. Being
with him conveyed benefitsin theirmoral progress.Being withhim
enabled themto do good and to be betterpeople. Plutarchcapturedpart
of whythatis so. In De prof,virt.,84d, he says thatone's being in the
presenceof a good and perfectman has theeffect:'greatis his craving
all butto mergehis own identityin thatof thegood man'.
Matthew used the idea of disciples being with theirteacher to
Paul andHis Theology.

(M)See J.A. Fitzmyer, A BriefSketch(Englewood
Cliffs21989)69-70,andthebibliography
listedthere.
convey partof his indicative.DuringJesus'earthlycareerhis disciples

were withhim. They heard him teach and saw him act. They saw the
correspondencebetween his life and teaching. They could ask him
questions and hear his answers. This common life would have been
assumed by ancient auditors to have provided enablement for the
disciples' progress in theirformationby Jesus. For example, in the
Sermon on theMount Jesussays to his disciples thattheyare salt and
light(5,13-14) and are sound treesthatbear good fruit(7,17-18). That
is, Jesusassumes some transformation of thedisciples' charactershas
takenplace. FromtheGospel's plot theonlythingthathas occurredso
farthatcould explain theirtransformation is thefactthat,havingbeen
called, theyfollowed Jesus(4,20.22). That is, theywere withhimand
thisassociation had a transforming qualityto it.
If being in a philosopher'spresence was regardedas transforming
by theancientsin a way thatwas morethandisciples' imitationof their
master,so likewise the disciples' being withJesusin Matthewspeaks
of more than their imitationof him. Transformationby vision is
heightenedin the First Gospel by the fact thatJesus is depicted as
divine. In Matthew,God is presentin Jesus(1,23). The Evangelist,as
a consequence, speaks of the worshipof Jesusbeforehis resurrection
(e.g., 2,11; 8,2; 9,18; 14,33; 15,25; 20,20 - all unique to Matt) as well
as after(28,9.17 - also unique to Matt)(55).Since in 4,10 Jesussays
thatworshipbelongs to God alone and since Jesusdoes not rejectthe
worship, he must be viewed as Emmanuel, the one in whom and
throughwhom God is present (1,23). By presentingJesus as an
appropriateobject of worship,the Evangelist 'does, forall practical
purposes,portrayJesusas divine' (56).Hence thedisciples' being 'with
him' has not only the philosophic frame of referencebut also the
overtonesof being changed by beholdingdeity.In Matthew,then,for
thedisciples to be 'with Jesus' is forthemto be transformed by their
vision of God-with-us.
AfterJesus' departure,theycould have been withhimearlyon, in
part,throughtheirmemoryand recollectionof him. Later it would
have been throughtheirreadingof the FirstGospel. They were with
Jesus as theymoved throughthe narrativeplot with him. The being
withhim made possible by the storypowered theirtransformation.
(") M.A. Powell, God WithUs. A PastoralTheologyofMatthew's

Gospel
(Minneapolis1995)28-61,focuseson worship
intheFirstGospel.
(*) Powell, God WithUs,58.
The power of the storyto enable change is captured in an old

Hasidic tale relatedby GershomScholem. It bears repeating.
WhentheBaal Shemhada difficult taskbeforehim,he wouldgo to a
certainplace in thewoods,lighta fireand meditatein prayer- and
whathe set out to perform was done. Whena generation laterthe
"Maggid"ofMeseritzwas facedwiththesametaskhewouldgo tothe
sameplace in thewoodsandsay:We can no longerlightthefire,but
we can stillspeaktheprayers- and whathe wanteddone became
reality.Againa generationlaterRabbiMoshe Leib of Sassov had to
perform thistask.Andhe toowentintothewoodsandsaid:We can no
longerlightthefire,nordo we knowthesecretmeditations belonging
to theprayer,butwe do knowtheplace in thewoodsto whichit all
belongs- and thatwould be sufficient; and sufficientit was. But
whenanothergeneration had passedand RabbiIsraelof Rishinwas
calledupontoperform thetask,he satdownon hisgoldenchairinhis
castleandsaid: We cannotlightthefire,we cannotspeaktheprayers,
we do notknowtheplace,butwe cantellthestoryofhowitwas done.
And thestory-telleradds,thestorywhichhe had toldhad thesame
effectas theactionsoftheotherthree(57).
Being withhim and experiencingthe vision of God-with-us- in

person,by means of recollection,or by means of the book (the First
Gospel) - was a powerfulassistance in theirlife of obedience(5X).
III. How Matthew's IndicativeControlsHis Imperative

The four techniques discussed above functionin the Gospel of
Matthewto provide an indicativeof divine enablementthatunderlies
the imperativein an ongoing way. The purpose of this section of the
paper will be to show how thisis so.
We may begin withMatt28,19-20. On thebasis of all powerbeing
given(by God) to him(cf. Matt 11,27;Dan 7,13-14),theMattheanJesus
issues a commandto his followers.As you go, makedisciples,baptizing
themand teachingthem(28,19-20a). A promisefollows: T am withyou
always, to the close of the age' (vs 20b). Jesus'promiseis thathe will
empowerthemso theycan fulfillthe missionhe has just commanded
themto undertake.How else could theworkof Jesusbe accomplishedif
he did not enable it? (Indeed, 13,37 says thatit is the Son of Man who
(57)G.G.Scholem,MajorTrends inJewish (NewYork1946)349-

Mysticism
350.1 amgrateful
toProf.J.Sieversforpointingmetothistext.
(™)Another story(IBM))thatillustrates
howbeingwithan idealizedfigure
over timetransforms selfhoodis N. Hawthorn,"The GreatStoneFace",
Hawthorne'sShortStories(ed.N. Arvin) (NewYork1975)357-375.
sows theseed!) Thereis a widespreadconsensusthat28,18-20 is thekey

to understanding thewhole Gospel (59).For thisreasonsome have sought
to use 28,20 as the indicativeunderlyingtheimperativethroughout the
FirstGospel O- This seems impossible,however.Matt 28,19-20 limits
thepresenceof Jesuswiththedisciplesto theirmission Jesusis with
those evangelizing.What about thosebeing evangelized (baptized and
thentaughtto observe all Jesuscommanded)?Matt 28,19-20 is silent
aboutthisdimension.Matt 19,26,all thingsare possiblewithGod, surely
is the generalanswerto thisquestion.The issue is: how does Matthew
see thisdivineenablementworkedout?
The fourtechniquesthatspeak of divine activityin a behind-the-
scenes way are relevant here. (1) Revelation enables both the
confessionof Jesus(16,17) and thebearingof abundantfruit(13,23 -
which surelyincludes ethical living). (2) Baptism in the name of the
Father,Son, and Holy Spiritopens the door to divine assistance. For
example, when two or threeare gatheredin 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 midstof two or threewho discuss Torah
(m. Av 3,2b [3]; ARN [B] 34) (62) is set in the context of church
discipline(M).It indicatesthatwhenChristiansare involvedin thetask
of settlingchurchdisputes among its members,thepresence of Jesus
is with them to empower theirdecisions (M). Or when disciples are
broughtbeforehostile authorities,'what you are to say will be given
you in thathour; for it is not you who speak, but the Spirit of your
Father speaking throughyou' (10,19-20). Here a combination of
revelationgiven to disciples is combinedwiththeactivityof theSpirit
in whose name one has been baptized (remember3,11). Or again,
when disciples invoke thename of theirheavenlyFather(6,9-13; 7,7-
11), this evokes His answering response (e.g., leading us not into
(") Most recentliterature references O. Michel, "Der Abschlussdes

Matthäus-Evangeliums", EvTh10 (1950-1951)21.
H M.E. Boring,"Matthew", 159,504.
(M)P.E. Bonnard,L'EvangileselonSaintMatthieu (CNT[NJ;Neuchâtel
21970)419,457.
C'2)J.Sievers, WhereTwoorThree.. . TheRabbinic ConceptofShekhinah
andMatthew BeforeGod(FS. J.M.Oesterreicher
18:20",Standing [ed.A. Finkel
-L. Frizzell] NewYork1981) 171-182.
(M)J.D.M.Derrett,'"WhereTwo orThreeAreConvened inMyName'...
A Sad Misunderstanding",ET 9 1 (1979) 83-86.
(M)Bonnard,L EvangileselonSaintMatthieu , 275.
temptation;deliveringus fromthe Evil One; giving us discernment

about thedifferencebetweengood and evil), (3) Jesus' being withhis
disciples, moreover,affectsthe way theybehave ('Can the wedding
guests mourn as long as the bridegroomis with them?' [9,15]) and
comes to theiraid when theirfaithis weak (17,17, 19-20). (4) When
thedisciples are withJesustheircharacteris shaped forthebetter.The
Gospel assumes one's actions arise out of one's character:
The goodmanoutofhisgoodtreasure bringsforth good,andtheevil
manoutofhisevil treasurebringsforth evil (12,35);
Whatcomesoutofthemouthproceedsfromtheheart,andthisdefiles
a man. For out of theheartcome evil thoughts, murder,adultery,
fornication,
theft,falsewitness,slander(15,18-19).
The Sermon on the Mount assumes Jesus' disciples have been
transformed ('You are thesalt of theearth'[5,13]; 'You are thelightof
the world' [5,14]; 6,22; 7,17-18) (65).How is thispossible (in theplot
of the First Gospel)? All thathas gone before is theircall and their
followingJesus,thatis, being withhim (4,18-22). Being withhim,it
is implied,has changed theircharacter.As one moves along through
the Gospel, it is not difficultto see how this took place. When Jesus
teaches with a 'focal instance' (e.g., 5,38-42) it requires the
reorientationof the hearer's values (66); when he teaches in certain
parables thatshatterone's old world (e.g., 20,1-15) and help forma
new one, it necessitates a reorientationof life(67). When Jesus'
proverbsjolt theirhearersout of theprojectof makinga continuityof
their lives (e.g., Matt 5,44; 16,25; 19,24), it demands a
reorientation C18).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
reorientationof life. When the disciples encounterJesus' healing as
visual teaching(e.g., 15,29-30),theyjoin thecrowdsin theirglorifying
the God of Israel (15,3 IH69). Being with Jesus is a constantaid to
H Meyer,FiveSpeechesThatChangedtheWorld, 47.
("*)R. Tannehill,TheSwordofHis Mouth(SemeiaStudies1; SemSup1;
Philadelphia 1975)67-77.
(") W.A.Beardslee,"ParableInterpretation
andtheWorldDisclosedbythe
Parable",PRSt3 (1976) 123-139.
(M) W.A. Beardslee, "Uses of the Proverbin the SynopticGospels",
Interpretation24 (1970)61-73.
(M)S. Byrskog,JesustheOnlyTeacher.DidacticAuthorityandTransmis-
sionin AncientIsrael,AncientJudaismandtheMatthean Community (CB.NT
24; Stockholm 1994)274-275.
transcendingone's old ways, to being transformed by therenewingof

theirminds(Rom 12,2). Fromtheseobservationsitseems clear thatno
area of life is left untouched by one or more of Matthew's four
techniquesforalluding to divine assistance in a disciple's experience.
Anotherangle of vision about therelevanceof thefourtechniques
is to look at how theyrelateto thefive major teachingsectionsof the
FirstGospel (i.e., Matthew's imperative= all thatI have commanded
you). (1) The linkwithMatt 18 is explicit.Both thename of Jesusand
Jesus' presence in thedisciples' midstare employed.(2) A connection
withMatt 13 is seen in the revelationby Jesusto thedisciples of the
eschatological plan of God. (3) Matt 10 is coveredunder28,20's 'with
you' in yourmissionand by theinvocationof thename of theSpiritof
the Father who speaks throughthe disciples. (4) The Sermon on the
Mount utilizes the invocationof the name in prayerto theFatherand
speaks of discernmentbeing given to those who ask. The disciples'
being withJesusexplains how theircharactercould be salt and light.
(5) In the eschatological chaptersof the fifthteachingsection,26,29
comes into play. Jesus will be with his disciples even beyond the
resurrection/judgment whentheysharethemessianicbanquettogether.
There is no big teaching section thatdoes not have a link to one or
more of Matthew's techniques for speaking about the enabling
presence of God in thedisciples' lives.
Two reminders are helpful at this point. First, one should
remember that these techniques are functionallyvirtually inter-
changeable in a biblical context.The presence of God 'with you' is
virtually synonymous with 'assistance by God's name' ('My
faithfulnessand my steadfastlove shall be withhim,and in my name
shall his hornbe exalted' [Ps 89 (88), 24]; rememberMatt 18,20). The
presence of God 'with you' is an alternativeway of saying 'God's
Spiritis in yourmidst':
Take courage,all youpeopleoftheland,saystheLord;work,forI am
withyou,saystheLordofhosts,accordingtothepromisethatI made
withyou whenyoucame outofEgypt.My Spiritabidesamongyou;
fearnot(Hag 2,4-5;cf.Luke 1,28.35).
The presence of God 'with you' is closely associated with
revelationgiven to one (the Lord be withSolomon [1 Kgs 1,37]; God
gave Solomon wisdom and understanding[4,29]; cf. John14,16-17,
26). 'In thename of and Spiritare closely linked('in thename 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
speakingwould have been sensitiveto Matthew'suse of his conceptual

repertoire.Second, one should rememberthatin theFirstEvangelist's
scheme of things,when the narrativespeaks of Jesus' presence,it is
God who is withus in Emmanuel (1,23).
At every point in a disciple's life and at every stage of salvation
history,therefore,Matthew speaks of the divine indicative,divine
enablementforthe whole of a disciple's existencefromits beginning
unto themessianic banquet! Grantedall of thisis unobtrusive,almost
invisible to the eye thatis focused on the surface of the plot of the
Gospel. That is as it shouldbe, however,giventhatin Matt5-25, as far
as disciples are concerned,the Evangelist is tellinghis storyin terms
of omnipotence-behind-the-scenes. This is not the way Paul or the
Fourth Evangelist would tell the story but it is Matthew's way.
Matthew's way, moreover, involves him in neither soteriological
legalism nor legalisticcovenantalnomism.Like Paul, his soteriology
is by grace fromstartto finish.He just uses a differentconceptual
repertoire.Surely he cannotbe faultedforthat!
Baylor University Charles H. Talbert

Waco, Texas (USA) 76798-7294
SUMMARY
Itis usuallythoughtthatMatthew emphasizestheimperativeattheexpenseofthe

indicative,demand overgift.IdentifyingMatthew'sindicative
is difficult
because
inchapters 5-25,insofaras disciplesareconcerned,thenarrative
is toldinterms
of 'omnipotence behindthescenes'.In Matt5-25 fourtechniques appropriateto
such a methodof narration speakof thedivineindicative in relationto the
imperative. Theyare(1) I am withyou/in yourmidst,(2) invoking thedivine
name,(3) ithasbeenrevealedtoyou/you havebeengiventoknow,and(4) being
withJesus.TheyshowMatthew's is bygracefrom
soteriology starttofinish.

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In virtuallyall New Testamentscholarshipitis believed that,at least to

I. The Perceived Problem

(1) Some scholarscontendthatMatthewis legalistic('). Marxsenis

(') B.W.Bacon, "JesusandtheLaw.A StudyoftheFirst'Book' ofMatthew

Marxsen's positionis problematicon two counts.On theone hand,

C) E.P. Sanders,PaulandPalestinian Judaism.A comparisonofPatterns

eitheror bothof thesebenefits?Most scholarstodaybelieve thatentry

O P. Luomanen, EnteringtheKingdom ofHeaven.A StudyontheStructure

of opinion.Since Mohrlang'sworkis themorecomprehensivewe will

(n) Mohrlang,Matthew andPaul, 80.

thisperspectivedoes notinvolveJesus.It takesplace betweena person

(4) Yet anothergroup of scholars see indicativeand imperativeas

churchdiscipline (18,20) and mission (28,20). On at least these two

How would one recognizeMatthew'sindicative,ifthereis one? It

bodies of saints are raised and appear to many in Jerusalem(27,51-

(24)G. vonRad, Old Testament Theology (Edinburgh1962),I, 52-53.

way God's activityin the world was seen b.utto a 'compositional

(1) Let us begin withthe formula'withyou' or 'in yourmidst', a

examinedthemorethanone hundredpassages usingthisformulain the

London 1959) 270-305.Cf. also M. Görg, "Ich bin mitDir: Gewichtund

Matthewuses theformula'withyou' or 'in yourmidst'he is speaking

(u) WhereasMark9,19hasnpóç,Matt17,17has(xetátocorrespond withthe

itnew withyou in myFather'skingdom'). In Matthew'sschema,when

(2) A second techniquethatis employedby theFirstEvangelistto

(*) G. Braumanñ,"Miteuch,Matth26:29",ThZ2' (1965) 161-169.

throughhis name); Mark 9,39 (where mightyworksare in his name);

(41)W. Heitmüller, "In Namen Jesu". Eine sprach-u.religions-

Christ]i44),you did it to me'). This cannot be all that is implied,

(3) A thirdtechniqueemployedby the FirstEvangelistto indicate

(44)S.W. Gray, The Least of TheseMyBrothers, Matthew25:31-46.A

are Jesus'disciples.Then Jesusstatesthat'no one knowstheSon except

H M.E. Boring,"Matthew", 274.

The disciples are recipientsof revelation.In 13,23 thegood soil is

(") W.D. Davies - D.C. Allison,TheGospelaccordingtoSaintMatthew.A

discernmentis the resultof prayerto the disciples' Fatherin heaven.

(4) The fourthtechnique employed by Matthew to point to the

(") P. Perkins,Jesusas Teacher(Understanding

and saying 'follow me' and learn) or by attraction (Flavius Philostratus

It was theassociation withtheteacherthatgave thedisciples their

Paul andHis Theology.

convey partof his indicative.DuringJesus'earthlycareerhis disciples

(") M.A. Powell, God WithUs. A PastoralTheologyofMatthew's

The power of the storyto enable change is captured in an old

Being withhim and experiencingthe vision of God-with-us- in

III. How Matthew's IndicativeControlsHis Imperative

(57)G.G.Scholem,MajorTrends inJewish (NewYork1946)349-

sows theseed!) Thereis a widespreadconsensusthat28,18-20 is thekey

(") Most recentliterature references O. Michel, "Der Abschlussdes

temptation;deliveringus fromthe Evil One; giving us discernment

transcendingone's old ways, to being transformed by therenewingof

speakingwould have been sensitiveto Matthew'suse of his conceptual

Baylor University Charles H. Talbert

Itis usuallythoughtthatMatthew emphasizestheimperativeattheexpenseofthe

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