. . . some of Jesus’ disciples function in the
role of sub-broker to Jesus, and so occupy formal places in the classical
patron-broker-client network. Two examples are pertinent here. First, on
several occasions Peter declares how he and other disciples were designated as
unique witnesses to the Jesus events: “not to all people but to us who were
chosen by God as witnesses . . . He [God] commanded us to preach to the people
and to testify that he is the one ordained by God to be judged of the living of
the dead” (10:41-42; see 5:32). Thus God establishes him as sub-broker to
Jesus, itself an act of benefaction and favoritism. In addition, Peter mediates
Jesus’ healing powers, the powers given him by God: “In the name of Jesus
Christ of Nazareth, walk” (3:6; 4:9-10; 9:34, 40).
Second, the story of
Simon in Acts 8 deserves consideration because it illustrates how a would-be
client, Simon, seeks the goods of benefaction but without any corresponding
duty to any patron. Philip arrives in Samaria, and as sub-broker brings to the
region the power that Jesus enjoyed and that Jesus himself brokers to others
through deacons and other roles. Philip casts out unclean spirits and makes
whole the lame and paralyzed (8:7). A rival broker, Simon called “Great,” sees
that more and more people accepted Philip’s “gospel about the kingdom of God
and the name of Jesus” (8:12), at which “signs and great miracles” occurred.
Simon “believed,” but with notable qualifications; he offers Philip money to
receive the Holy Spirit (8:19). He seeks a simple exchange of goods for power,
but with no element of commitment or faith whatsoever. Divine benefaction is an
act of altruism, not barter; God’s patronage cannot be purchased by mere money.
On this very point, Lucian mocked this kind of spiritual barter in his satire
on sacrifice.
So nothing that they
[the gods] do is done without compensation. They sell men their blessings, and
one can buy from them health for a calf, wealth for four oxen, a royal throne
for a hundred, a safe return from Troy for nine bulls, and a fair voyage from
Aulis to Troy for a king’s daughter! One may imagine, too, that they have many
things on sale for the price of a cock, a wreath, or nothing more than
incenses. (Sacr. 2)
Simon, in love with
the benefaction of God, nevertheless shames the Benefactor. In loyalty to this
Patron-Benefactor, Philip rebukes Simon:
Your silver perish
with you, because you thought you could obtain the gift of God with money! You
have neither part nor lot in this matter, for your heart is not right before
God. Repent, therefore, of this wickedness of yours, and pray to the Lord that,
if possible, the intent of your heart may be forgiven you. (8:20-23)
The failure of
patronage expressed here includes: money for the “gift” of God, a heart that
eschews God, a perverted brokerage of God’s benefaction for Simon’s own
benefit, and a wicked person attempting to swindle a holy person. Moreover, his
offer would turn Philip against his Patron, selling his God for money. Brokers,
too, must be faithful. Simon must instead create a genuine patron-client
relationship with God by “praying to the Lord” for forgiveness. (Jerome H.
Neyrey, Render to God: New Testament Understandings of the Divine [Minneapolis,
Minn.: Augsburg Fortress, 2004], 89-90)
