In the same letter, however, Paul can be seen engaging in
what appears to be a client-like heralding of the “churches of Macedonia” (2
Corinthians 8:1b), stressing “that during a severe ordeal of suffering, their
abundant joy and their extreme poverty have overflowed in the wealth of their
generosity” (8:2). On the surface, this appears to be Paul subordinating
himself to this particular church, speaking of them as a client would a
patron. Of significance though, is that “they gave according to their
means and beyond their means” (8:3a). So on the contrary, this is not the
act of a patron.
In that day, a patron did not diminish his own comfort and
standing to serve a client. With that world’s ultimate patron, that being
Caesar, always looming in the background as Paul continually operates in a
counter-imperial mindset (as does Jesus as well-demonstrated by the
Gospel-authors presentation of Him), a distinction between the patronage of
Caesar and Jesus is drawn, as Paul writes “For you the grace of our Lord Jesus
Christ, that although He was rich, He became poor for your sakes, so that you
by His poverty could become rich” (8:9).
Jesus is an altogether different type of patron.
This is precisely what Paul has
described as the actions of the churches of Macedonia. Indeed, this is
the act of a community vested by the Spirit of the Creator God. Beyond
that, “They did so voluntarily, begging us with great earnestness for the
blessing and fellowship of helping the saints” (8:3b-4). Patron’s did not
act voluntarily, but rather, they acted upon request, calculating how
fulfilling the request and meeting a need would impact their honor
standing. Not only is this not what has occurred with the Macedonian
churches, but they went to the other end, to the end of shame, begging Paul to
allow them to participate. It’s almost as if there are no definitions or
culturally recognized categories for what Paul is describing.
Conceivably, this can be viewed as something entirely new in the world, and if one
takes the position that the incarnation, crucifixion, and Resurrection changed
everything, then it is difficult to disagree with that assessment.
Paul did not wish to
be viewed, on a human and cultural level, as either patron or client. On
a cosmic level things were different. He had a patron (Jesus) and he was
most certainly a client, and this impacted every area of life, while also going
against the cultural grain of the Greco-Roman world. This even went
against the grain of his own culture, as the popular (generalized) opinion within
the world of Israel was that when their God took it upon Himself to act as
Messiah, that the Gentiles would then become the clients of Jews, with the
Gentiles relying on Israel and Israel’s special relationship with the Creator
God that they might derive the obvious benefits that had been reserved to
national Israel. Something like this attitude is on display when Paul is
dealing with Jew/Gentile issues in the churches (Ephesians, Galatians and
Romans particularly, and also in the record of the book of Acts).
Paul was perfectly
content with divesting all presumed honor so that he might be looked upon as a
client to the cosmic King and the Creator God. This becomes obvious as
one moves forward in the first chapter of the letter to Timothy. Paul
speaks in the voice of a client, heralding his supreme patron, and can be heard
to say “I am grateful to the one who has strengthened me, Christ Jesus our
Lord, because he considered me faithful in putting me into ministry, even
though I was formerly a blasphemer and a persecutor, and an arrogant man.
But I was treated with mercy because I acted ignorantly in unbelief”
(1:12-13). Here, it is good to be aware that the celebration of the
compassion and mercy (along with the loyalty, patience, and humility) of one’s
patron was a standard feature of clientele praise.
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