Thursday, April 15, 2021

Jerome H. Neyrey on Jesus (the Broker) having his own Brokers: Another Example of God Using Instrumental Means

  

 . . . 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)

 

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