Both Jews and Gentiles can accept or reject the message of the cross (1:22–24). Unbelieving Jews ask for signs which seem related to miraculous proofs verifying Jesus as Messiah (Mark 8:11; 15:29–32; John 6:30). This request, as Ciampa and Rosner affirm, does not reflect an “open-minded plea, but an obstinate insistence on powerful confirmation of God’s deliverance that renders faith unnecessary.”128 The sign given them is an unexpected king—Jesus became a cursed criminal who hung on a tree (Deut 21:22–23), which is how Jewish interpreters understood crucifixion.129 As such, the prophetic cornerstone of Zion from Isa 28:16, which Paul interprets as Jesus, became their stumbling block obstructing their way to faith and deliverance (Rom 9:33; cf. 1 Cor 3:10–11).130
Unbelieving Greeks seek wisdom.131 The wisdom in this phrase appears to be very broad; it most likely includes philosophy and not merely rhetoric. Those who pride themselves in this pursuit might be expected to respond to the cross with mockery, akin with how the Epicurean and Stoic philosophers respond to the message of resurrection in Acts 17:31–32. The many allusions to thoughts similar to Stoicism in this letter may suggest that some Corinthians were influenced by this philosophy.132 Together with other Gentiles they interpret a crucified Jew who claims to be savior as foolishness. Crucifixion is for criminals and communicates weakness, defeat, humility, shame, and low status.133 Seneca, for example, mentions crucifixion as a way to depict humiliation related to his own situation (Vit. Beat. 19.3), and Cicero considers crucifixion to be a shameful thing that should not be seen or heard (Rab. Perd. 5.16).134 This was a punishment for slaves (Verr. 5.169–70).135 Foolishness of this sort does not convey merely intellectual nonsense but social worthlessness. The fool is typically imagined as an ugly, despised, subhuman of low status; the butt of jokes and object of ridicule.136 And this particular crucified man made claims of sovereignty as Messiah. Hence, to follow and confess him as Lord risks an affront to Caesar that invites persecution.137
A third group, however, views crucifixion in a different light (1:24–25). These are Jews and Gentiles who are called by God to be a holy people in fellowship with Christ (1:2, 9); they are the ones who believe they are saved (1:18b, 21b). They consider Christ to be both the power of God and the wisdom of God. These designations do not appear to identify Christ as distinctive attributes, emanations, or personifications of God. Rather, as the context suggests, “Christ” in 1:24 stands for the message of Jesus Christ being crucified, and this message effectually works in the believers divine power to live a transformed life and receive disclosed wisdom. This perception of the cross is expressed further with the ironic declaration that God’s folly and weakness is wiser and stronger than human wisdom and strength (1:25; cf. 3:18). The cross of Christ exposes as worthless and utterly mistaken the entire human system of values, epitomized by Roman society, which considered crucifixion a “symbol and enactment of abject worthlessness.”138
In 1:26–29 the Corinthian auditors are to review their calling not merely in terms of divine initiative and invitation for them to respond favorably to becoming God’s people through Paul’s preaching, but in terms of their social status at conversion, a status they currently maintain (cf. 7:17–24). Not many of them are wise according to the flesh, not many powerful, not many noble-born. Although “not many” does not mean “none,” most did not belong to the upper classes of Roman Corinth.139 They are what the apostle describes as the foolish things of the world. The weak, ignoble, despised nobodies according to the world’s perspective often are the ones God chooses; they accept the message of the cross in contrast to those of high social standing who often reject it.140 Among the church’s members are slaves, widows, and poor (7:21–23, 39–40; 11:2–16, 22). This calling and election involves divine favor on the humble for the express purpose of shaming the wise and mighty along with prideful boasters (1:27, 29).141 It is similar to the divine pattern one finds in early Jewish traditions (Deut 4:37–38; 7:6–7; Bar 3:26–27; Jdt 9:11–14).142 Conversely, Pliny the Elder captures Roman sentiment when writing about a funerary oration in which Metellus the senior is praised for achieving ten of the greatest things for wise men to pursue. Among the ten are to become a top warrior, supreme orator, enjoy highest honor, possess complete wisdom, be a most distinguished senator, and acquire a large fortune (Nat. 7.45). Similarly, Aristotle’s components of human happiness includes, “noble birth . . . wealth . . . health, beauty, strength, stature . . . glory (reputation), honor, good luck, virtue” (Rhet. 1.5.4).143
To Paul’s frustration, high regard for status and sophistry seems to reflect some of the Corinthians’ own sentiments despite many of them originating from the lower class. They seem to desire pandering to the wise, eloquent, and elite of the world. They mirror behavior more appropriate for outsiders and adopt its ideology of prestige. Paul undermines this way of thinking by insisting that not only does God frequently bypass those whom society deems honorable but God utterly confounds their entire honor and status-based ranking system.144 They are put to shame, not merely in a psychological sense but eschatological.145 These words may echo prophetic traditions that declare God’s judgment against those who place all their trust in human wisdom (Isa 30:3, 5; Jer 8:9; 9:22–23).146
In their pursuit of status-seeking the Corinthians perhaps bragged about their respective leaders and themselves in relation to those leaders (1:12; 3:3–4, 21).147 Paul subverts this boasting by maintaining that all believers receive a new status in Christ. Their boasts should not be centered on pride and self-achievements but in the Lord (1:29, 31). The apostle paraphrases Jeremiah where the Lord declares that the wise should not boast in their own wisdom, the strong should not boast in their strength, and the wealthy should not boast in their wealth. They rather should all boast in knowing the Lord who is merciful, just, and righteous (Jer 9:22–24).148 Because Israel and its leaders had turned away from divine reliance and trusted in their own wisdom, strength, and wealth, they faced impending judgment and their wise men would be put to shame (Jer 8:8–11; 9:12; 10:7; cf. 5:26–29; 17:5, 11; 23:10).149 In this situation, Jeremiah tries to bring them back to God as the true source of wisdom. Paul, informed by this prophetic-wisdom discourse, redirects his audience to focus on God as the source of all benefits. They should boast in the Lord instead of taking pride in human wisdom, power, and persona.150 There is no room for boasting in human achievements when in the presence of God.
From the divine presence flows salvific benefits through their union in Christ, which includes spiritual wisdom (2:6–16), a right standing before God (2 Cor 5:21), sanctification (1 Cor 1:2; 3:16–17), and redemption from sin and death (Rom 3:24). These benefits, which are both present and futuristic, are imparted to them from