Abraham, the friend of God, in Rom 5

A Short Notice
by Karl Olav Sandnes
)MF Norwegian School of Theology, Postoks 5144, Majostua, 0302 Oslo, Norway(

-The pivotal role of Abraham in Pauls theology is uncontested in New Testament schol
arship. Naturally, reference is made mostly to Gal 2,15-3,22 and Rom 4. Paul found the basis
for justification by faith versus law in Old Testament traditions about Abraham and Gen 15,6.
Abraham thus becomes the biblical prototype for those having faith in God. Accordingly, he
-is the father of all Christ-believers, be they Jews or Gentiles. As for Romans, the role of Ab
-raham is almost exclusively linked to chap. 4. In my view, scholars have, more or less, unani
.mously overlooked the ouv by which Rom 5,1 is introduced, and the implications thereof
This ouv works very much like ouv in Rom 3,27 and 4,1, which takes the argument one step
further, thus implying that the analogy with Abraham is not limited to chap. 4. In the
scholarly literature on Rom 5,1-11 Abraham is almost out of the horizon. Some significant
exceptions are worth mentioning though. In his commentary on Romans, James D.G. Dunn
says that is best taken to denote Gods acceptance into that relationship and
status (which Abraham enjoyed as the friend of God , ... (.-Dunn claims a similarity be 1
-tween faith exercised by Abraham and faith as described in Rom 5,1 ff. The point of compari
son is faith in Gods faithfulness to his promise.2 Likewise, Philip F. Esler says: In our faith
we can expect to be subject to the ups and downs of human life, needing to be sustained by
hope, just like Abraham, just as Paul makes clear in 5,1-5. 3It is the merit of these scholars to
have drawn attention to a neglected aspect of Pauls text. They have rightly pointed out that
-Pauls use of Abraham is not exhausted in Rom 4. All the same, none of them have substanti
ated that Abrahams role somehow continues in Rom 5,1 if. This short notice will provide
.some substantiation for their claim
In 1952 Nils A. Dahl wrote an article that has had a lasting effect on the exegesis of
Rom 5.4 He pointed to alleged parallels between Rom 5 and 8, claiming that chap. 5 marks the
introduction of a separate section of the letter (chaps. 5-8). Accordingly, he draws a sharp line
,of division between chaps. 4 and 5,1-11. This viewpoint has rightly been questioned, however
without much repercussion for how Abrahams role is perceived in the latter text.5Rom 5,1-11
cannot be separated from the preceding part of Romans. In particular the gap between chaps,

1 J.D.G. Dunn, Romans 1-8 (WBC 38A), Dallas, TX 1988, 246.

2 Ibid.
3 Ph.F. Esler, Conflict and Identity. The Social Setting of Pauls Letter, Minneapolis 2003,
194.
4 N.A. Dahl, Two Notes on Romans 5, StTh 5 (1952) 37^8
5 See e.g. S.K. Stowers, A Rereading of Romans. Justice, Jews, and Gentiles, New Haven /
London, 247; S. Gathercole, Where is Boasting? Early Jewish Soteriology and Pauls Re-
sponse in Romans 1-5, Grand Rapids / Cambridge 2002, 252-255.

ZNW99. Bd., S. 124-128 DOI 10.1515/ZNTW.2008.009

Walter de Gruyter 2008
 Miszellen 125

4 and 5 is bridged by a common structure between the faith of Abraham in chap. 4 and faith
as described in 5,1 ff. A comparison is clearly involved, explicitly claimed in 4,23-24. The OT
narrative of Abrahams faith was written for our sake. This comparison continues, in my
view, in chap. 5.
Rom 4,23-25 holds a transitory role in Pauls argument. V.24 introduces a we (antici-
pated in v. 1) which is continued in 5,1-11 (w. 1.2.3.5.6.8.9.10.11). As pointed out by Bruce A.
Lowe, vv. 23-25 sum up Abrahams faith, by which he was reckoned righteous, due to his
trust in God, in spite of the fact that both he and his wife Sarah had passed the time for giving
birth to a child (Rom 4,17-22). In other words, w. 24-25 account for Abrahams faith as a
faith of resurrection, but Rom 4 does not account for also for our sake, which is implied.
This comparison, however, continues in 5,1 ff.6Since Rom 4,23-24 is crucial for my argument,
it is necessary to address Richard B. Hays who has questioned that Rom 4,23-24 makes a
comparison between Abrahams faith and the faith of Christian believers.7Abraham is not a
paradigm, implying that Christian believers are justified in the same way. The issue at stake is
rather one of participation in Abrahams faith, as his seed. Nonetheless, Hays admits an
analogical relationship between the two as well. He makes reference to v.24 where Paul by cal-
ling us unites the two, and to v. 12.1 would emphasize that v. 12 is soaked in
the language of imitatio. Furthermore, the nature of Abrahams faith, worked out in
Rom 4,16-22, finds a parallel function in v.24 and at the beginning of chap. 5.
The introductory ouv in 5,1 indicates that Paul now proceeds to draw consequences
from the preceding sections. echoes the topic around which all of
Rom 4 evolves, with a special focus on Abraham and Gen 15,6. Patricia M. MacDonald has
demonstrated that Paul in Rom 5,1-11 starts to replace with more personal-relational terms
his earlier stress on justification that characterizes Romans 1-48. This is noted in the we-
style pervading the entire section.
What are then the consequences of being justified by faith for us? These can be sum-
marized in four main points: 1) The relationship to God, which was formerly marked by en-
mity has, thanks to the death of Jesus, changed into one of peace9 and access to God. Em-
phasis is on unhindered access. 2) This received status coincides, however, with , and,
therefore, also with patience. It is thereby implied that the status is somehow contradicted by
some kind of affliction. 3) The contradictory nature of their situation thus produces hope.
4) This hope is firm, because the certainty of Gods love10is given by the Spirit. This certainty
of being loved by God serves as a guarantee that the hope of glory will become true.

6 B.A. Lowe, OH ! How is Romans 4:25 to be understood? JThS 57 (2006) 149-57.

Lowe includes a comparison with Abraham in this, although this is not his focus (p. 155).
7 R.B. Hays, Have we Found Abraham to be our Forefather according to the Flesh. A Re-
consideration of Rom 4.1, NT 27 (1985) 76-98; here 93-98.
8 P.M. MacDonald, Romans 5.1-11 as a Rhetorical Bridge, JSNT 40 (1990) 81-96; here
83.
9 The subjunctive in 5,1 has better external support than the indicative followed by
most Bible translations; R. Jewett, R. Kotansky, E.J. Epp, Romans. A Commentary,
Minneapolis 2007, 344. The fact that Rom 5,1 finds a parallel in the clearly indicative
v. 1lb, favours such a reading there as well. I still opt for the traditional indicative since a
subjunctive let us have peace hardly fits the logic, and since there are many instances
where scribes erred in writing omega instead of omikron or vice versa.
10 The genitive (v. 5) is to be taken as a subjective genitive (Gods love
for us), as clearly stated in v.8.
126 Miszellen

These observations do not form a point-to-point comparison with the figure of Abra-
ham as presented in Rom 4, but the similarities between the believers and Abraham are cer-
tainly sufficient to be noted. The basic structure of these points can easily be traced from bib-
lical narratives about Abraham as well as from traditions developed from them, not to
mention the logic in the latter part of chap. 4.
In short, Rom 5,Iff is about the change from enmity to peace and reconciliation.
Ancient readers would take this as synonymous with friendship. Reconciliation, enmity,
peace - words holding a key position in Rom 5,Iff - are, in fact, to be united under the um-
brella of friendship.11 Evidence to support this is found in Rom 5,7 about dying for a right-
eous man. The idea of dying for a friend is a friendship topos well attested in the sources,
among which John 15,13 is may be the closest parallel.12This topos is narratively documented
in Lucians Toxaris; with reference to 6 and 37 in particular. In Rom 5,7 Paul elaborates on
this topos: the act which might take place among friends of equal standing or between people
forming one fellowship, Jesus performed in dying for enemies. Rom 5,7 thus paves the way for
including friendship motifs elsewhere in the text as well.
The relationship with God described as enmity in terms of (5,6) echoes 4,5
which paraphrases Abrahams past as an idolater who was reckoned righteous by faith. The
biblical foundation for this is found in texts such as Josh 24,3 and Gen 12,1. Philo makes
much out of this tradition in his De Virtutibus. The passage about the conversion of proselytes
(Virt. 175-186) says that the proselyte has turned away from vanity and darkness, and has left
behind the god who are no gods, in order to become a friend of God () and also
someone loved by God () (Virt. 184); thus also in Spec.Leg. 1,51-52.55. The pros-
elytes now enjoy . The paradigm for this description is, according to Philo, Abraham.
He is the example of all proselytes who make the same journey, leaving behind their idols, and
thus becoming (Virt. 210-220). Abraham was a former astrologer or idolater (Virt.
212-213). This is what he left behind, according to Gen 12,1 (Virt. 214). The journey men-
tioned in Gen 12 made Abraham the first believer, with reference to Gen 15,6 (Virt. 216).
Abraham as a former idolater appears often in Philos writings (e.g. Abr. 70.77-80.88).13This
past is then contrasted with his new status as a friend of God (e.g. Abr. 89). This is, indeed,
not far from the change Paul addresses in Rom 5,1 ff.

11 In his lexicon (5th century C.E.) Hesychius of Alexandria defines as

, ; see C. Breytenbach, Vershnung. Eine Studie zur paulinischen Soteriolo-
gie (WMANT 60) Neukrichen-Vluyn 1989,47. This later lexicon is, however, in accord-
anee with older sources, such as Plato, Symp. 193b; Dionysios of Halicarnassus, Rom. Ant.
2.46.1; Dio Chrysostom, Or. 38,11.22; 40,16. These examples are taken from J.T. Fitzger-
aid, Paul and Friendship, in: J.P. Sampley (ed.), Paul in the Greco-Roman World, Har-
risburg et alii 2003, 319-343, esp. 334-338; see also P. Marshall, Enmity in Corinth: So-
cial Conventions in Pauls Relations with the Corinthians (WUNT 2/23), Tbingen 1987,
35-37, here 151.
12 M. Wolter, Rechtfertigung und zuknftiges Heil. Untersuchungen zu Rm 5,1-11
(BZNW 43), 171-172 gives an extensive list of examples.
13 A vivid description of Abrahams past among idolaters is found in Jub 12,1-21. This text
is clearly an attempt to come to terms with his problematic past. He lived among idol-
aters, but opposed idolatry already while still among them. Similar attempts to justify
Abrahams past occur in Philo as well (e.g. Virt. 215; Abr. 68, 88). For the paradigmatic
role of Abraham, see K.O. Sandnes, A New Family. Conversion and Ecclesiology in the
Early Church with Cross-Cultural Comparisons (SIGC 91), Bern et alii 1994,41-46.
 Miszellen 127

The access to God mentioned in the present Pauline passage can easily be reconciled
with the idea that Abraham, the former idolater, entered into a friendship with God. This is
succinctly stated in Abr. 273: ... He (God) no longer talk with him (Abraham) as God with
man but as a friend with a familiar ( y ) [LCL]. This comes
as a conclusion to a longer section where Philo interprets Gen 15,6:
(262). Gen 15,6 thus implies friendship and open access. In practice, this means frankness of
speech () (Her 20-21). Properly speaking, this latter text focuses on Moses, but
applies, as stated by Philo, to all who are (cf. Sap. 7,27). Sobr. 56 says, with
reference to Gen 18,17, that God hides nothing from Abraham, since he is . Jas 2,23
cites Gen 15,6, and gives the following paraphrasis: . The concept of
Abraham as Gods friend, then, goes a long way to bring together Abraham, Gen 15,6, faith,
and access to God - all vital elements in Pauls argument. This finds further support in the
fact that the tradition of Abraham as Gods beloved friend is echoed in Rom 5,5; Pauls ad-
dressees have hope, just like Abraham did (4,18).
We have seen that proselytes, due to the pattern of Abraham are considered ,
enjoying friendship with Jews as well as their God. According to Her. 286-289, Abraham
migrated from the creed of the Chaldeans to the creed of the lovers of God (
) [sc ]14, thereby acquiring peace (). He turned from wars and distress
to peace (Her. 288.289.290), thus adding a further point of contact with Rom 5,1. These tradi-
tions are easily substantiated with reference to Greek translations of 2 Chr 20,7 and Isa 41,8.
In the first instance, reference is to Gods giving of the country to Abraham
(LXX). Origen mentions in his Hexapla some versions having either or
.15 According to Isa 41,8, God has chosen Jacob, the offspring of Abraham, ov
(LXX). Symmachus reads .16 In both instances, the Vulgate has
amicus.
Rom 4 depicted Abrahams faith as trusting in Gods promise in a situation where real-
ity contradicted the promise. Abrahams body had long passed the age of begetting children,
and Sarahs barrenness likewise evidenced against the promise. Faith is, therefore, summar-
ized as hope (Rom 4,18). This is the biblical story behind the statement about Abrahams
faith in Gen 15,6. Philo as well, emphasizes that Gen 15,6 has to be understood against this
background (Mut. 175-177). But Philo develops this in a way which runs contrary to Pauls
reading of Gen 15,6 in the light of Abrahams ungodliness (Rom 4,3-5). To Philo, faith is a
virtue, a reward gained through instruction (Praem. 27; Abr. 268-274). Faith is thus included
within a system of thought owing much to Platonism and to common views on education in
antiquity. The crown of faith is the vision of God. This marks the peak of the path of edu-
cation to which human beings are climbing through instruction, as the above-mentioned texts
clearly imply. Faith or seeing God thus becomes the apex of human achievements.17 Paul
differs markedly from this.

14 Cf. Cher. 7; Mut. 176; Abr. 50.

15 See F. Field, Origenis Hexapla I, Hildesheim 1964, 744.
16 F. Field, Origenis Hexapla II, Hildesheim 1964, 513.
17 See R. Cribiore, Gymnastics of the Mind. Greek Education in Hellenistic and Roman
Egypt, Princeton/Oxford 2001,1-12.45; K.O. Sandnes, M arkus-e n allegorisk biografi?,
DTT 69 (2006) 275-297; the question at hand is amply evidenced on pp. 280-283. See
also my forthcoming study on Christian attitudes to the pagan educational system in An-
tiquity.
128 Miszellen

Abrahams faith is described as hope in a situation where a promise finds itself contra-
dieted by reality and has a correspondence in the justified believers in Rom 5. Twice Paul
mentions (Rom 5,2-3), and this makes reference to as well as to ,
which are both present simultaneously. This description of the believers situation recalls that
of Abraham, but does not amount to an exact correspondence between Abrahams faith
and the faith of all Christian as Joseph A. Fitzmyer says.18 This ignores the different posi-
tions of Abraham and the Christ believers vis--vis Gods promise. In this perspective, the
two are indeed situated differently. This is a Pauline commonplace, and can be inferred from
e.g. Gal 3,15-17,29; 4,4. The coming of Christ makes a difference in the correspondence be-
tween Abraham and the believers. The mentioning of the Spirit in Rom 5,5 is evidence that
Abraham and the believers are situated differently in relation to the promise, since the Spirit
is itself a primary sign of the time of consummation.19 This makes the Christian hope even
more firm.
My focus has been the role of Abraham in this text. At the end, however, the findings
can briefly be set into a larger context: the question of reconciliation.20 The ungodly Abra-
ham who became the friend of God is a paradigm for Pauls description of the believers in
Rom 5,1-11. Abraham as Gods friend forms a crossroad between Old Testament traditions
and a commonplace in Hellenistic thought. This may be worth mentioning vis--vis Breyten-
bachs reading of the passage: Diese Vershnung bedeutet das Ende der Feindschaft und
eine neue Friedensrelation, wobei das vorher geschehene Unrecht vergessen und Amnestie er-
teilt wird.21 His dictum is made against interpretations drawing on Old Testament texts
about atonement. Breytenbachs relational understanding of reconciliation finds support in
the idea of Abraham as Gods friend. But in my view, his reading does not fully account for
Rom 5,6-11 where happens, due to divine initiative, at a time when enmity was
still in force. This is in my view best accounted for in Old Testament texts about God provid-
ing atonement for sins. The text demonstrates a merging of Old Testament and Hellenistic
moral philosophy.

18 J.A. Fitzmyer, Romans (AncB 33), New York et alii 1993, 388.
19 This is emphasized by Dunn, Romans 1-8 (see n. 1), 253.
20 See Breytenbach, Vershnung (see n. 11), 143-172.
21 Ibid., 188-189.
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