So what does all of this
patron-client talk have to do with Paul’s first letter to Timothy? What’s
the point of the examples of clients honoring their patrons, be it by
heralding, inscriptions, or some other manner? Is Paul to be viewed as
Timothy’s patron? Is one to somehow perceive Timothy as being Paul’s
client? Though something like that could certainly be gleaned from the
introduction to the letter, when Paul writes “to Timothy, my genuine child in
the faith. Grace, mercy, and peace from God the Father and Christ Jesus
our Lord!” (1:2), it would be a stretch to assert this as being true to the
situation. Observers, however, could possibly infer such a relationship,
and it is possible that Paul has this potentiality in mind. With that in
mind, Timothy will be considered in short order, but another detour is most
necessary.
Paul,
much like Jesus, does not wish to be viewed as a patron. At the same
time, Paul took steps during the course of his ministry to make sure that he is
not looked upon as being a client either, as this, according to his way of
thinking, would diminish his effectiveness and run contrary to what needs to
happen in the communities envisioned by the messianic mission and the kingdom
of the covenant God. Thus there is a stark emphasis on this aversion in
what is looked to as Paul’s second letter to the church in Corinth.
In the eleventh chapter Paul can
be heard asking “did I commit a sin by humbling myself so that you could be
exalted, because I proclaimed the Gospel to you free of charge? I robbed
other churches by receiving support from them so that I could serve you!
When I was with you and was in need, I was not a burden to anyone… I kept
myself from being a burden to you in any way, and will continue to do so…
And what I am doing I will continue to do, so that I may eliminate any
opportunity for those who want a chance to be regarded as our equals in the
things they boast about” (2 Corinthians 11:7-9a,9c,12).
Not only is Paul expressing his
independence from this church, while also diminishing the patron-client
relationship into which others might naturally enter in their service of the
church, one must notice that Paul also debases himself by referring to himself
as a robber. Such words, along with the other rhetorically oriented words
of debasement, demonstrate that Paul is not attempting to elevate himself in
any way, but that he truly desires to serve the churches for their
edification.
In
chapter twelve, he reiterates and emphasizes his eschewing of patronage and
clientage, writing “I will not be a burden to you, because I do not want your
possessions, but you. For children should not have to save up for their
parents, but parents for their children. Now I will most gladly
spend and be spent for your lives… I have not burdened you”
(12:14b-15a,16b). If Paul’s words are heard merely as some type of
erection of spiritual laws and the relationship between children and parents,
dismissing the patron-client constructs of his world and forgetting the
significant amount of time and attention this congregation received from Paul,
a great deal of what is being communicated to the Corinthian church will be
missed. The reader do himself a tremendous service by gaining familiarity
with the cultural dynamics of Paul’s world, which, of course, were the same
cultural dynamics at work in the world of Jesus. This opens up the world
of the Gospel, making the mental application in vastly different worlds that
much easier, while at the same time making the application of the message of
the Gospel even more challenging.
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