The verse is saying that to those who are called,both Jews or Greeks, the Messiah for them is God's power and wisdom. 1 Corinthians 1:24 So in what way Jesus is God's Wisdom here? As divine? Or as plan?
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This passage is to be taken literally. Jesus is both the wisdom and power of God in both the atonement and in creation..
Is as others say the wisdom of God manifested in Christ,yes. Though one has to have a thorough understanding of what the OT has to say of this matter. Since Christ is the wisdom of God, not a created thing, but the creator of all things then we can better understand what the writer of Proverbs is actually speaking of.
1 Corinthians 1:24-25 says that God is wise and powerful because Christ is his very Wisdom and Power per se.
The Son as God's Power per se means God does'nt need his ability to do all things because he has his own Son to do all things ( John 1:3,Col. 1:16, Heb. 1:2,10, Prov. 8:22-30,Rev. 3:14
The Son as God's Wisdom per se means God does'nt need experiential knowledge to make sensible decisions and judgments in a situation because he could make all sensible decisions and judgments in all his activities via his Son ( Luke 11:49-Matt. 23:24, 1 Cor. 1:24-Col. 1:16-17, Heb. 1:3-Wisdom 7:25,26).
These facts shows that God is totally unlike and uncomparable to humans( Isaiah 46:5).
In the Hebrew Bible the wisdom of God and the power of God occur often in tandem (Job 12:12-14; Prov 8:14; Is 10:13; Jer 10:12; Jer 51:15; and Dan 2:20-23). That is, the wisdom of God is evident through his power, and of course God's power demonstrates his great wisdom.
In the Christian New Testament, the power and wisdom of God are described as on full display through the death and resurrection of Jesus the Nazarene (also called Christ), which message is viewed as "foolishness" to the world (compare 1 Cor 1:18 with Acts 17:32). That is, the Christian New Testament indicates that God in his wisdom had removed the curse of sin upon mankind through Jesus (1 Cor 1:18 and 2 Cor 5:19), and then was able to create life out of death through the very resurrection of Jesus (Rom 4:17), which demonstrated God's power. That is, the wisdom of God here reversed the law of death-conquering-life to the new law of life-conquering-death through the eternal power of God. That twist of law came about through both the death and resurrection of Jesus the Christ, which message is "foolishness" to the world.
In other words, the Christian New Testament is about the New Covenant ("new law"), which was introduced by Jesus Christ to replace the Old Covenant ("old law"). The "old law" was death-conquering-life because of condemnation (Rom 5:16), whereas the "new law" was life-conquering-death because of justification (Rom 5:18).
Thus in the Christian New Testament, the believer in Jesus Christ can have not only the palpable experience of forgiveness of sins (1 Jn 3:19-21 and 2 Cor 7:10), but also access to the power over sin in his life today. Therefore the "good news" is not only that one can be forgiven of sins, but that one can also live ones life in obedience through the same power of God that had raised Jesus from the dead (Rom 8:11), since the power of sin was conquered by the power of the resurrection. That is, God's "indestructible" eternal life in Jesus Christ (Heb 7:16) in the resurrection had "abolished" death (2 Tim 1:10). Obedience to God therefore cherishes life both for ones neighbor as well as oneself.
In summary, the great Biblical conundrum is disobedience to God (which are sins and transgressions) and the separation of man from God (which eventuates in death). This conundrum was solved by the wisdom of God when the sins of the world were judged (and eliminated) on the cross, and then the death problem eliminated by the power of God in resurrection. (The future resurrection of the body of the believer is therefore a "living" hope in 1 Pet 1:3.) This "living" hope is not an abstract concept about some time the future, but is concrete today, since the life of the obedient believer is the actual testimony or "witness" to the power of God in the present time (Acts 1:8 and Acts 4:33).