on the surface of the plot of the Gospel. That is as it should be, given that in Matt. 5–25, as far as disciples are concerned, the evangelist is telling his story in 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, is neither soteriological legalism nor legalistic covenantal nomism. Like Paul, his soteriology is by grace from start to finish. Matthew just uses a different conceptual repertoire.