Timothy & Countering The Culture (part 5)

A client would also be expected to publicly attest to the honor of their patron.  If and when possible, a client would expend the effort to make a lasting, public pronouncement of said honor by having an inscription placed on a public monument of a public building, that all may see and realize the honor and generosity of their patron.  On a monument in Corinth that dates from the middle of the first century, one can read an inscription in honor of a man named Julius Spartiaticus, who was looked upon and acknowledged as an important patron to the tribe of Calpurnia.  He too would have been a contemporary of Paul. 

The inscription, offered by his clients, reads: “Gaius Julius, Son of Laco, Grandson of Eurycles, [of the tribe] Fabia, Spartiaticus, Procurator of Caesar and Augusta Agrippina, Tribume of the Soldiers, Awarded a Public Horse By the Deified Claudius, Flamen Of the Deified Julius, Pontifex, Duovir Quinquennalis twice, Agonthete of the Isthmian and Caesar-Augustan Games, High Priest of the House of Augustus In Perpetuity, First of the Achaeans.  Because of his Virtue and Eager and all-encompassing munificence toward the Divine House And toward our Colony, the tribesmen Of the Tribe Calpurnia [Dedicated this] to their Patron.”

Apart from inscriptions on monuments and buildings which, understandably, could be quite expensive and therefore limited only to being provided by the wealthier clients of even wealthier patrons (remembering that, apart from the Caesar himself, everybody was a client of somebody at some level), the honor of a patron could be expressed through the employment of a herald.  It is possible to find some excellent Scriptural example of somebody being heralded in the book of Esther.  There, Mordecai is heralded by Haman.  “He led him about on the horse throughout the city, calling before him, ‘So shall it be done to the man whom the king wishes to honor!’” (6:11b)  Though this is certainly not an instance of a client heralding a patron, it is an example of somebody being honored through the employment of a herald---albeit in this case an unwilling herald. 

The Gospel of Luke presents a record of something that would have been understood as a clear instance of heralding.  Given the early church’s position concerning who Jesus was and how He was worshiped in the years between His Resurrection and the composition of Luke’s Gospel, the angel of the Lord making an appearance to the shepherds in the field and telling them to “Listen carefully, for I proclaim to you good news that brings great joy to all people: Today your Savior is born in the city of David.  He is Christ the Lord” (2:10b-11), would have been perceived as an instance of a patron (the Creator God manifest) being heralded (by one of His angels).  This is not a ground-breaking thought, especially considering the song “Hark! The Herald Angels Sing.”  However, the activity being referenced by the song asks to be comprehended according to a world defined by honor, the role of heralding, and the governing dynamics of the patron-client relationship. 

Speaking to this activity, and doing so from the basis of a clear knowledge of and undoubted participation in the patron-client system, along with a thoroughgoing knowledge of the role of honor in his world, Dio Chrysostom, an orator, writer, philosopher, and historian of the Roman Empire who was also contemporary with the Apostle Paul, wrote: “But when we come to men, they require crowns, images, the right of precedence, and being kept in remembrance; and many in times past have even given up their lives just in order that they might get a statue and have their name announced by the herald or receive some other honor and leave to succeeding generations a fair name and remembrance of themselves.” 

One could even take these words and compose an imaginary speech by a client, in honor of a patron, hearing something like “This man deserves crowns upon his head.  He should have images erected in his honor.  He and his family should have precedence of place at all public functions.  His name should be kept in remembrance.  With complete disregard for his own safety, he risked his life, though he expected no statues.  He placed himself at the mercy of the gods, though the idea of a herald announcing his exploits was far from his mind.  Because he had acted in complete altruism, with no regard for honor, he should be honored, as should his progeny, for generations to come.”       

Mordecai & Jesus (part 2 of 2)

Though in the grip of certain death, deliverance comes to the covenant people.  Figuratively, because of Esther’s actions, the Creator God’s people were resurrected from the dead.  Fitting quite well with the controlling narrative and presentation of the covenant God’s plan of redemption, as it presents itself throughout Scripture, this figurative resurrection shares echoes with the story of Abraham’s call to sacrifice Isaac. 

In that story, Abraham considered Isaac to be dead, but trusted that his God would raise him because of the promises that had been made to Abraham.  Isaac, figuratively, went through death, and  (again) figuratively, was raised from the dead.  Returning then to Esther one reads that “Contrary to expectations, the Jews gained power over their enemies” (9:1b).  Yes, the Creaor God’s covenant people triumphed, just as they would one day be made to triumph over the final enemy, that being death, through and because of the Resurrection of Jesus and their believing union with Him, with belief in the Lordship and Kingship of Jesus being the mark of the Creator God’s new covenant people and the way in which they are made to share in His Resurrection, prefiguring and pointing to their own (and that of the entire creation).    

Tying in the title of this study, one of those people of the covenant, that being Mordecai, is not only resurrected, but he is exalted, ultimately coming to represent in himself the complete vindication of the people of the covenant God.  As the story goes, Mordecai is exalted to a royal position, adorned “in purple and white and royal attire, with a large golden crown and a purple linen mantle” (8:15b), symbolizing that royalty and its association vindication.  Yes, one man becomes the representative of the Creator God’s chosen people.  With his (and his people’s) passing through persecution and suffering and a figurative death, he comes out on the other side, effectively crowned as a king, as “Mordecai the Jew was second only to King Ahasuerus” (10:3a).  This was what would eventually come to be be experienced by Jesus the Christ as well, who would be exalted as King by His Resurrection, though in submission (second only as He would insist) to the Father. 

Indeed, all that will be said here of Mordecai would, could, and certainly should invoke thoughts of the Lord Jesus, who was persecuted, went into death, experienced a Resurrection, and was shown forth as King.  It is said of Mordecai that “He was the highest-ranking Jew” (10:3a), which is another way in which one could be justified in thinking of Jesus.  It is said of Mordecai that “He was admired by his numerous relatives” (10:3b), which would also eventually become true of Jesus following His Resurrection.  Of Mordecai, it is said that “He worked enthusiastically for the good of his people and was an advocate for the welfare of all his descendants” (10:3c).  This too can most definitely be said of Jesus, the one mediator between God and man. 

Prior to such things being said of Mordecai, the reader (and the hopeful Jew undergoing persecution under the heel of an oppressor) learns that “Mordecai was of high rank in the king’s palace, and word about him was spreading throughout all the provinces.  His influence continued to become greater and greater” (9:4).  As it was for the figuratively resurrected Mordecai, so it was for the physically resurrected Jesus.  Jesus, as it comes to be said of Him, is given the name above all names and set above all rulers and powers.  The Gospel of His Kingdom (He is Lord) spread throughout all lands and His influence grew, with that influence, as planned, spreading and growing to this day.      

Mordecai & Jesus (part 1 of 2)

Now Mordecai went out from the king’s presence in purple and white and royal attire, with a large golden crown and a purple linen mantle. – Esther 8:15  (NET)

After all that had taken place, this was Mordecai’s vindication.  Not only that, but this represented the vindication and deliverance of the covenant people of the Creator God, as the Jews were saved from the destructive decree that had been issued by Haman, and unwittingly enforced by the king. 

The narrative of Esther informs the reader that Haman had been exalted and set above all of the officials of the kingdom of Persia (3:1).  “As a result, all of the king’s servants who were at the king’s gate were bowing and paying homage to Haman, for the king had so commanded.  However, Mordecai did not bow, nor did he pay homage…  When Haman saw that Mordecai was not bowing or paying homage to him, he was filled with rage” (3:5).  Because Mordecai would not bow to Haman, not only was he enraged at Mordecai, but “Haman sought to destroy all the Jews (that is, the people who were the kin of Mordecai) who were in all the kingdom” (3:6b).  Here, hatred directed towards Mordecai is converted into a plan to wipe out the Creator God’s covenant people.  In effect, for Haman, Mordecai stands as the representative for all of the Jews.      

So even though a decree of destruction against all the Jews was set forth, the plan is reported to have been foiled through the faithful actions of Esther, as she is urged on her Uncle Mordecai.  In a very messiah-like role, she willingly took her life in her hands and interceded on behalf of the covenant people, so as to spare their lives.  This would have the added effect of bringing punishment upon all that would present themselves as enemies to her people.  Effectively, prior to her brave intervention (again, as urged by her uncle), the Jews were as good as dead.  The covenant faithfulness of the Creator God was at stake.  “Throughout each and every province where the king’s edict and law were announced there was considerable mourning among the Jews, along with fasting, weeping, and sorrow” (4:3a).  They knew that they had been sold into death.  Mordecai himself “went out into the city, crying out in a loud and bitter voice” (4:1b).  The reader of the story can almost hear him crying, “My God, My God, why have You forsaken me?” 

Yes, it was as if the people of Israel had gone down into the very pit of death.  Apart from the intervention of their God to deliver them from certain destruction, there was no hope.  But something happened.  Though it is well known that the God of Israel is not mentioned in the Hebrew version of the book of Esther (though the Creator God is invoked in the extended, Greek Septuagint version), it is resoundingly clear that their faithful, covenant God is on their side and working on their behalf, fulfilling His promises to them.  Clearly, the implication is that intervention is necessary for the covenant people to continue, and for their God to be vindicated as well. 

In their fasting, weeping, and sorrow, they are clearly humbling themselves and seeking God, according to God’s promise to Solomon that can be found in the second book of the Chronicles (7:14).  They are under intense persecution and they are in need of redemption and deliverance.  This is the same story that is presented in the book of Exodus (the foundational narrative for the people that would identify themselves as a people of exodus), repeatedly in the book of Judges, and also in the prophetic work of Daniel.