1 Cor 1.26-31 - Study in Intertextuality

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JEREMIAH 9:22-23 AND 1 CORINTHIANS 1:26-31A STUDY IN INTERTEXTUALITY

GAIL R. O'DAY

Candler School of Theology, Emory University, Atlanta, GA 30322

In both contemporary literary criticism and current biblical studies,

there is a growing interest in intertextuality as a literary and hermeneuticalcategory. Intertextuality refers to the ways a new text is created from the

metaphors, images, and symbolic world of an earlier text or tradition.1

The

interaction between a received text and a fresh social context brings a new

textual and symbolic world into being.2

Intertextuality provides the

hermeneutical lens through which to read the newly created work.

In biblical studies, canonical criticism, as practiced by both B. S. Childs

and J. A. Sanders—but particularly by Sanders—presupposes the conceptual

framework of intertextuality.3

Shared texts and traditions, used and reused

throughout the history of a particular faith community, provide the criticalinterpretive pieces in this method.

4

The single most important contribution to the study of intertextuality in

scripture is the work of Michael Fishbane.5 The importance of Fishbane's

1 Most of the discussion of intertextuality in literary criticism derives from T. S. Eliot's

seminal essay, "Tradition and the Individual Talent," Selected Essays 1917-1932 (New York:

Harcourt Brace & Co., 1950). Other influential studies of intertextuality include Harold Bloom,

The Anxiety of Influence (New York: Oxford University Press, 1975); John Hollander, The Figure

of an Echo: A Mode of Allusion in Milton and After (Berkeley: University of California Press,

1981); and Jonathan Culler, "Presupposition and Intertextuality" in The Pursuit of Signs:

Semiotics, Literature, Deconstruction (Ithaca, NY: Cornell University Press, 1981) 100-118.2 Toni Morrisons recent novel, Beloved (New York: Knopf, 1987), is a masterful example of

the varieties and possibilities of intertextuality. Both the novel's title and its superscription are

drawn from Rom 9:25 (which is itself a quotation from Hos 2:23). The tension between rejection

and belonging that the Romans verse articulates forms the infrastructure of this haunting novel.

Neither Hosea nor Paul had the torment of African-American slaves in view, but their words

provide Morrison with an anchor for her story. See Margaret Atwood's review of Beloved in The

New York Times Book Review 92 (Sept. 13, 1987) 1, 49-50.3 Brevard Childs, Introduction to the Old Testament as Scripture (Philadelphia: Fortress,

1979); idem, Old Testament Theology in a Canonical Context (Philadelphia: Fortress, 1985); andJames A. Sanders, Torah and Canon (Philadelphia: Fortress, 1972); idem, From Sacred Story to

Sacred Text (Philadelphia: Fortress 1987)



260 Journal of Biblical Literature

work cannot be overemphasized. Although Fishbane does draw explicit con

nections between his work and literary critical discussions of intertextuality,6

he, like the authors he studies, is not interested in theoretical constructs.

Instead, he works with remarkable methodological clarity, precision, and

thoroughness to uncover the richness of inner biblical exegesis in the Hebrew

scriptures. Fishbane reminds us that the most characteristic feature of Jewish

imagination is its textual-exegetical dimension. All significant speech is

"Scriptural or Scripturally oriented."7

Paul, the Jewish apostle to the Gentiles, shared in this textual-exegetical

imagination. Fishbane makes two points about inner biblical exegesis which

help establish the context for Paul's own intertextual work.8

First, "there is

no authoritative teaching which is not also the source of its own renewal."9

That is, it is the essence of biblical texts to be reinterpreted. Second, inner

biblical exegesis is not simply "literary or theological playfulness," but "arises

out of a particular crisis of some sort."10

The occasional character of Jewish

inner biblical exegesis is thus well suited to the occasional character of Paul's

epistles. In this paper I want to study one particular example of intertextu

ality in Paul: the relationship between Jer 9:22-23 and 1 Cor L26-31.11

I

I will begin with a brief analysis of the text of Jer 9:22-23, which is the re

ceived text in this intertextual relationship. My exegesis is based on the

Hebrew text of Jer 9:22-23. As we look ahead to Paul's use of Jeremiah, how

ever, we must allow for oral apperception and reinterpretation, both by Paul

and the Jewish community of his time. Paul's use of Jeremiah 9 is mediated

by the LXX translation of the Hebrew text. This means that the question of

intertextuality is multileveled. It is not simply an individual interpreter and

his or her text, but the individual interpreter with the community's text.

Paul's textual-exegetical imagination is shaped by the Greek-speaking com

munity's handling of Hebrew tradition. The play of tradition in the LXX

Fishbane provides a summary of this work in "Inner Biblical Exegesis Types and Strategies of

Interpretation in Ancient Israel," in Midrash and Literature (ed G H Hartmann and S Budick,

New Haven Yale University Press, 1986) 19-376

See Fishbane's use of the categories of Τ S Eliot's essay in "Inner Biblical Exegesis," 34-367

Ibid , 31, 348

Fishbane himself would not consider Paul m these categories Fishbane is concerned only

with the Hebrew canon, and he does not consider what Paul does with scripture to be biblical

See Biblical Interpretation, 109

Fishbane, "Inner Biblical Exegesis," 191 0

Ibid , 34



O'Day: A Study in Intertextuality 261

translation as a factor for intertextuality becomes apparent when we note thatJer 9:22-23 has a doublet in 1 Sam 2:10 (LXX).

The heart of Jer 9:22-23 is a teaching about boasting that has strong

sapiential elements in vocabulary, theme, and form.12

The teaching breaks

into two basic parts: negative (v. 22) and positive (v. 23). The hinge between

the two parts is the adversative DN Ό.

The first part of the text (v. 22) consists of three parallel statements of

warning:

Let not the wise man glory in his wisdom.

Let not the mighty man glory in his might.

Let not the rich man glory in his riches.

Each warning is introduced by the negative b$ and the verb ^ΠΓΡ, the

hithpael of bbïl. Each verb is then followed by a tightly balanced triad of wisdom, might, and riches. This triad occurs only in Jeremiah in the Hebrew

Bible.13 The threefold repetition of the negative reflexive verb and the

threefold use of the personal possessive pronoun to modify wisdom/might/

riches (ΤΙΜΠ ΠΓΪΊΌ3 I V\1Üy) together underscore that anthropocentric

boasting is to be excluded.

Wisdom, might, and riches refer to both distorted individual identity

and well-being and distorted societal identity and well-being. The word

"might" (ΠΊΏ3), for example, refers not only to individual physical strength

(Judg 8:2) but also to military and political power (1 Kgs 15:23; Isa 11:2).

14

In this precise rhetorical structure, then, Jeremiah uses the motifs of the

wisdom tradition to critique 'all the sources of security and well-being upon which the royal establishment is built."

15

The second part of the text (v. 23) consists of a positive redefinition of

boasting in terms of knowledge of God (v. 23a) and a double motivation

clause to support this redefinition (v. 23bc). The redefinition of boasting is

introduced by the words "Let the one who glories, glory in this, that he/she

understands and knows me." This positive urging uses the same verb form as

the negative verbs in v. 22, ^ΠΓΡ. The presence of the same verb as the textmoves from negative to positive shows that the issue is not with the verb itself

but with the object of the verb.16

When the object is oneself, boasting is

rejected. The object of bbr\D^ thus changes in v. 23a from one's own wisdom,

1 2

Artur Weiser, Das Buch Jeremía (ATD 20/21, Gottingen Vandenhoeck & Ruprecht, 1969)

89, Ernst Kutsch, "Weisheitsspruch und Prophetenwort Zur Traditionsgeschichte des Spruches

Jer 9 22-23," BZ η F 25 (1981) 161-791 3 Walter Brueggemann, "The Epistemological Crisis of Israel's Two Histories (Jer 9 22-23),"

m Israelite Wisdom Theological and Literary Essays in Honor of Samuel Terrien (ed J GGammie et al, Missoula, ΜΤ Scholars Press, 1978) 93 Brueggemann's essay on Jer 9 22-23 is

the most thorough treatment available on this text




might, and riches to understanding and knowing "me," that is, Yahweh. Just

as a positive use of W?nrP replaces the earlier negative usage, so too the first

person pronoun used for God replaces the earlier possessive pronouns.

Anthropocentric pronouns are replaced by theocentric pronouns in the movefrom negative to positive.

The double motivation clause C? .. • "O) begins with the establishment

of a positive triad to counterbalance the negative triad of v. 22. Wisdom,

might, and power are replaced by God's steadfast love ("ΐφΠ), justice (tDD^D),

and righteousness (njTTC). Distorted sources of human identity are super

seded by the true sources of the community's identity that are grounded in

God's faithful character and acts (nfcty). God's steadfast love, justice, and

righteousness are the source of identity and well-being, of security and gover

nance. These are the only grounds for boasting. The final transformation of boasting and glory is accomplished by the verb ΥΌΓ) in the second half of themotivational clause. Steadfast love, justice, and righteousness are God's

delight, that in which God glories. The move from self-delight and self-glory

to God's delight and glory is thus complete.

The move from the first to the second half of Jer 9:22-23 is accomplished

by the adversative DNn5 that begins v. 23. This adversative receives the

rhetorical stress of the pericope.17

It serves to contrast the negative triad with

the positive triad and to emphasize the move from anthropocentric to theo

centric boasting.The framing of the teaching in Jer 9:22-23 deserves one final comment.

This wisdom teaching is introduced by a messenger formula and concludes

with a repetition of the words, "says the Lord." In all probability this frame

is a secondary addition to the text.18

Jer 9:22-23 is thus itself an exercise in

intertextual (intertraditional)19

exegesis. The messenger formula frame is

added to a wisdom teaching to create a new text of divine revelation. This

exegetical act of framing serves to reinforce the theocentric message at the

heart of the text.

II

We can now turn to 1 Cor 1:26-31. The relationship between Jer

9:22-23 and 1 Cor 1:26-31 is not difficult to establish. An explicit reference

to Jer 9:23 appears in 1 Cor 1:31, introduced by the technical formula, "as

it is written."20

This reference is not the full extent of the relationship

1 7

Ibid., 92.18

Ibid., 91. Note that the messenger formula frame is absent from 1 Sam 2:10 (LXX).1 9

This use of the messenger formula to frame the wisdom saying can best be understood




between the two texts, however. Rather, it serves as an explicit invitation to

read Paul's text in concert with Jeremiah.21

As I hope to show, this reading

provides fresh insight into exegetical details of Paul's text and into its larger

structure and theological message.

1 Cor 1:26 has been of perennial interest to NT scholars for what it has

been said to reveal about the sociology of the early Christian community. Its

words that "not many were wise, powerful, of noble birth" have been used to

paint a portrait of the humble origins of the early church. Recent sociological

work on early Christian communities, building on a broader base than this

single verse, has reconstructed a much more complex social history.22

Yet the

almost romantic hold of this verse on the minds of interpreters and trans

lators remains strong. Despite the evidence that some members of the com

munity were among the higher social classes, interpreters seem unwilling to

relinquish their ideological commitment to the proletarian constituency of

the early Christian communities.23

In 1973 Wilhelm Wuellner wrote an important article on 1 Cor 1:26,

challenging its traditional translation. Wuellner identified the grammatical

markers in the verse (particularly the βλέπετε . . . δτι and ούκ/άλλά patterns)

and argued that the verse should be translated as an interrogative, not an

indicative as is almost universally the case.24

I believe that Wuellner's argu

ment is suggestive, although it has received very little attention. Translated

as an interrogative, v. 26 would read, "Look to your call, brothers and sisters,

were not many of you wise according to the flesh, were not many strong, were

not many of noble birth?" The anticipated answer, Wuellner suggests (again

indicated by grammatical markers), was "Yes!" Wuellner writes, "Verse 26b

made the Corinthians respond somewhat like this: 'Why, yes, of course, many

of us . . . were (or, are) indeed endowed with wisdom, power, and noble

70 (1951) 297-307, and Joseph A. Fitzmyer, "The Use of Explicit Old Testament Quotations in

Qumran Literature and in the New Testament," NTS 7 (1960-61) 297-333.2 1

Two recent commentaries on 1 Corinthians provide the most extensive discussions of the

relationship between the Jeremian and Pauline texts: Roy A. Harrisville, 1 Corinthians (Augs burg Commentary on the New Testament; Minneapolis: Augsburg, 1987); and Gordon D. Fee,

The First Epistle to the Corinthians (NICNT; Grand Rapids: Eerdmans, 1987). Fee suggests that

Jer 9:23-24 serves as the framework of the argument (p. 78), but, as I shall show, the text has

a much larger function.2 2

Gerd Theissen, The Social Setting of Pauline Christianity: Essays on Corinth (Philadelphia:

Fortress, 1983); and Wayne A. Meeks, The First Urban Christians: The Social World of the Apostle

Paul (New Haven: Yale University Press, 1983).2 3

I am grateful to Wayne Merritt, Professor at the Interdenominational Theological Center

of Atlanta, for his response to an earlier version of this paper. His comments helped me to

articulate more carefully the relationship between sociology and theology in 1 Cor 1:26-31.2 4

Wilhelm Wuellner, "The Sociological Implications of I Corinthians 1:26-28 Recon

sidered," SE VI (ed. E. A. Livingstone; Berlin: Akademie, 1973) 666-672. At the time Wuellner




heritage. What about it?'"2 5

If we read the verse in this way, we are able to

see it as an example of the Pauline irony that is so characteristic of 1 Corin

thians 1-4,26

Paul confronts the Corinthians with the paradox of their social

location and theological identity.

The most important implication of Wuellner's work is that it allows us

to give v. 26 a fresh reading. Close attention to the grammar and syntax of

this verse encourages us to reexamine its content and function. Wuellner's

reading of v. 26 enables him to question the dominant reading of the social

location of the Corinthian Christians and thereby to offer a fresh theological

reading of the text.27

The issue is not whether v. 26 has sociological content

and import. Questions of social status divided the Corinthian community,

and Paul's words in v. 26 reflect the complex reality of that social situation.

Rather, the issue is whether a prior commitment to a particular view of the

Corinthians' social location precludes a full hearing of the theology of

this verse.

If Paul is acknowledging in v. 26 that many of the Corinthians were wise,

rich, and of noble birth, he does so with a theological purpose. In v. 26 Paul

was disabusing the Corinthians of the anthropocentric categories (κατάσάρκα) on which they had falsely based their individual and communal iden

tities (cf. 4:8-9). The key to Paul's theological argument lies in the negative

triad of wise/powerful/noble birth (σοφός/δυνατός/εύγενής). Wuellner recog

nizes the importance of the triad and attempts to trace the three terms back

to God's three gifts to humankind in Gen l:26-28.28

This linkage is strained,

however, and ignores the clue that Paul himself provides in v. 31 to the origin

of the triad.

The Corinthian triad of wise/powerful/noble birth derives directly from

the Jeremian triad of wise/strong/rich in Jer 9:22.29

The Pauline text repli

cates the three terms of the Jeremiah triad, the exact order of the triad, and

its function — to critique false sources of security. That Paul derives this triad

from Jer 9:22 is confirmed in the repetition of the triadic elements in w.

27-28. In that repetition the same order of elements is maintained, but themiddle term is now ισχυρός instead of δυνατός. 'Ισχυρός is found in the LXX

of Jer 9:22, and Paul thus moves closer to the original wording of the genera

tive Jeremiah text in his repetition. Wise/powerful/noble birth are thus not

simply descriptions of social location, but are essential elements in a theo

logical critique.

2 5Wuellner, "Sociological Implications," 668.

2 6For a discussion of irony in 1 Corinthians 1-4, see Karl A. Plank, Paul and the Irony of

Affliction (Atlanta: Scholars Press, 1987).2 7

Wuellner, "Sociological Implications," 671.2 8

Ibid., 671-72; see also Wuellner, "Ursprung und Verwendung der σοφός-, δυνατός-, ευγενης-




This understanding of v. 26 also helps to correct a misreading of w.

27-29. When the triad of v. 26 is read as an indicative announcement of the

community's situation — that is, you were (are) not wise/strong/of noble

birth —then the triad of w. 27-28 (foolish/weak/lowly birth; μωρά/ασθενή/

αγενή) is read as a positive articulation of the community's status. If the com

munity is not wise/strong/rich, they are therefore foolish/weak/lowly. In such

a reading, the foolish/weak/lowly Corinthian community is chosen by God to

shame the world and invert its values. This reading is dubious on grammatical

grounds, however, because it disregards the initial interrogative δτι of v. 26

and the ούκ/άλλά pattern that is used to indicate contrast.30

It is also theo

logically dubious, because for Paul it is the cross, not the divided and divisive

Corinthian community, that shames the world.31

Jer 9:22-23

once again leads the way to a fresh reading. The adversative

άλλα in 1 Cor 1:27 has a function similar to the DK ^5 of Jer 9:23 and receives

comparable rhetorical stress. Just as the DN "O in the Jeremiah text empha

sized the radical contrast between negative and positive boasting and the

negative and positive triads, so too the αλλά here emphasizes a similar con

trast. The άλλα introduces Paul's presentation of the consequences of defin

ing oneself according to the negative triad of wise/strong/rich (noble birth).

Verses 27-28 do not affirm that God chooses the community to invert the

world's values. On the contrary, the terms foolish/weak/lowly birth refer to

that which God chooses over against the wise/strong/rich community tocheck its anthropocentric boasting. The word against such boasting is made

explicit in v. 29, which in many ways is a summary of Jer 9:22. Anthropo

centric boasting (πάσα σαρξ) is excluded in the presence of God. Verses

27-29 thus function as an expanded warning to the community, not a

commendation.

The parallels between Jer 9:22 and 1 Cor 1:26-29 can be pursued in yet

another direction. All three terms in the opening triad of v. 26 and its expan

sion in w. 27-28 reflect particular issues that threaten to divide and disrupt

the Corinthians. The first term in the triad, wisdom, and its counterpoint, foolishness, together are the central topic of chaps. 1-4. Wisdom is indeed one

of the central causes of boasting in the community (e.g., 4:6). The second set,

strong/weak, constitutes the heart of Paul's argument in chaps. 8-10, where the

growing breach between strong and weak Christians threatens the unity of thechurch. Finally, the third element, noble/lowly birth, receives its full embodi

ment in the controversy over the Lord's Supper in chap. 11. The celebration

of the Eucharist is marred in Corinth by economic and class divisions.32

3 0Wuellner, "Sociological Implications," 669.

3 1See K. E. Bailey, "Recovering the Poetic Structure of 1 Cor 1:17-2:2: A Study in Text and




In Paul's use of the triad from Jer 9:22, then, we see illustrated Fish-

bane's observation that inner biblical exegesis arises out of a particular crisis

of some sort. Paul did not engage in exegesis of Jeremiah for the sake of inter

pretive creativity. He read the Corinthian situation through the lens of

Jeremiah (or mutatis mutandis, Jeremiah through the lens of the Corinthian

situation) because of the exigency of the situation. Jer 9:22 offered a critique

of the false sources of security that threatened to alienate the Jerusalem com

munity from its covenantal identity and responsibility, and Paul found that

critique compelling and crucial for his own situation. The authoritative word

of Jeremiah spoke anew in a fresh social context.

Ill

In the Jeremiah text, the DN "O in v. 23 marked the transition from

negative to positive, from anthropocentric to theocentric. In the 1 Corin

thians text, the warning of w. 27-29 that is introduced by άλλα marks the

same transition. After the άλλα section, the focus turns to positive boasting

and to God in w. 30-31.

The first positive statement, as is also the case in Jer 9:23a, is a positive

statement about knowledge and wisdom. Jeremiah located the true source

of the community's identity in the understanding and knowledge of God;

Paul locates the source of identity in "Christ Jesus, whom God made our

wisdom" (v. 30). This statement about wisdom and identity is followed in

Paul, as is also the case in Jer 9:23, by a positive triad: "our righteousness and

sanctification and redemption" (δικαιοσύνη, αγιασμός, άπολύτρωσις) (v. 30).

The τε και . . . και construction clearly indicates that the three terms are to

be read as a triad.33

We thus see that the positive part of the Corinthian pericope, w. 30-31,

continues to be patterned after Jeremiah. The move from negative to positive,

signaled especially by the development of a positive triad, is shared by both

Paul and Jeremiah. In Jeremiah the shift in the triad marks a shift fromanthropocentric to theocentric categories. In Paul, the shift in the triad also

marks a shift from anthropocentric to theocentric categories (cf. "whom God

made," v. 30). Paul, however, does not stop with the theocentric shift, but

proceeds to what is for him the decisive articulation of God: Christ Jesus.

This christocentric move in Paul clarifies the difference in terminology

between the positive triad in Jeremiah (steadfast love, justice, righteousness)

and the positive triad in Paul (righteousness, sanctification, redemption).

Paul does not focus strictly on Yahweh's saving acts in the covenant, as

Jeremiah does, but on God's saving acts in Jesus Christ. The positive triadin Paul thus reflects Christian soteriology: God through Christ to us.34




The christocentric move clearly distinguishes Paul's exegesis from his

received Jeremiah text.35 Paul introduces a term into the text, Christ Jesus,

that is clearly foreign to the Jeremiah text. Yet this christocentric move also

reveals the complexity of the intertextuality here, because it is the authoritative voice of Jeremiah that makes Paul's particular christocentric presenta

tion possible. Paul's ability to speak of Christ here is dependent on Jeremiah's

earlier articulation of God.

IV

1 Cor 1:26-31 concludes, as already noted, with an explicit reference to

Jer 9:23, "therefore as it is written, 'Let the one who boasts, boast of the

Lord.'"36

Paul's intention is clear: we are to hear his discussion as an exegesisof the Jeremiah text.

Fishbane defines haggadic exegesis as that which 'characteristically

draws forth latent and unsuspected meanings from the received tradition";

it "utilizes the potential fullness of received formulations and makes this

potential actual."37 Two of the methodological considerations that Fishbane

identifies as means of analysis of haggadic exegesis are helpful here. First,

haggadic exegesis is most easily recognized when the use of a received text

is "formally indicated through technical formulae." This is clearly the case in

1 Cor 1:31. Second, the received text may be incorporated and interwoveninto a new text which "transforms or re-employs it." This method is more

difficult to identify, but an important heuristic guideline is the "dense occur

rence" in one text of terms from the other.38 This, too, is clearly the case in

Paul's use of Jer 9:22-23 in 1 Cor 1:26-30.

In Paul's use of Jer 9:22-23 we thus see intertexuality at its fullest. Paul

both makes explicit reference to the received text and interweaves it thor

oughly into the fabric of his new text. The intertextual relationship between

Jer 9:22-23 and 1 Cor 1:26-31 is thus evidenced in verbal parallels, but also

in structural and substantive theological parallels. Jeremiah's critique of wisdom, power, and wealth as false sources of identity that violate the cove

nant are re-imaged by Paul as a critique of wisdom, power, and wealth that

impede God's saving acts in Jesus Christ.

35 It is this christological move that leads Fishbane to conclude that Paul and the Gospels

are not examples of biblical exegesis, because "the dominant thrust of these documents is that

they have fulfilled or superseded the ancient Israelite traditum" (Biblical Interpretation, 10).

Paul's use of the Israelite tradition, however, seems to proceed from the same textual-exegetical

imagination as that of his scribal and prophetic forebears.38 For a discussion of the influence of this Jeremiah text on Paul's larger argument about

b ti J f S h i "J í 9 22 23 l Hi t d d li i h 'Si h



^ s

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1 Cor 1.26-31 - Study in Intertextuality