Reformed Scholarship on Reshit Meaning Wisdom
The Hebrew term reshit (רֵאשִׁית), often translated as "beginning," carries significant theological weight, particularly in discussions surrounding wisdom. In Proverbs 9:10, the phrase "the fear of the Lord is the beginning of wisdom" (רֵאשִׁית חָכְמָה יִרְאַת יְהוָה) directly links reshit with wisdom. This connection suggests that true wisdom originates from a reverent awe of God.
Reformed theologians, such as John Calvin, emphasize the fear of the Lord as a foundational element of Christian life and wisdom. Calvin distinguishes between the fear of the wicked and the fear of believers. The wicked fear God due to the impending punishment, dreading His anger because they expect it to fall upon them. Believers, however, fear offending God more than they fear punishment itself [5]. This distinction highlights a fear rooted in reverence and a desire to honor God, rather than a mere terror of consequences. Calvin further notes that the fear of the Lord is uniformly attributed to all saints and is called "the beginning of wisdom" in one passage, and wisdom itself in another [1]. This implies that the fear of the Lord is not merely an initial step but an ongoing characteristic of wisdom.
Patristic writers also explored this concept. Augustine, for instance, in his exposition on Psalm 111, states, "The fear of the Lord, therefore, is the beginning of wisdom" [4]. He suggests that this fear serves to prevent pride, noting that "understanding is good," but understanding without action is dangerous. The praise of God, whose fear is the beginning of wisdom, "endureth for ever," which will be the ultimate reward [4]. Another patristic perspective highlights that human fear, such as the fear of legal punishment or the fear of kings, can restrain individuals from wrongdoing, illustrating the efficacy of fear in regulating behavior [3]. This human analogy underscores the even greater power of the fear of God to curb lusts and promote righteous living.
Rabbinic tradition also connects wisdom with repentance and the fear of God. Rashi, commenting on Ecclesiastes 7:19, explains that "wisdom gives [more] strength to the wise" because it leads them to repentance. If a person has sinned slightly, their wisdom will encourage them to regret the sin and turn away from further wrongdoing [6]. This aligns with the idea that wisdom is not just intellectual knowledge but a practical orientation towards God and righteousness. The Babylonian Talmud, in discussing Isaiah 33:6, links "the fear of the Lord" to treasure, implying its immense value [2].
Thus, across various traditions, the concept of reshit as the beginning of wisdom, particularly through the "fear of the Lord," is understood not as a servile dread, but as a profound reverence that shapes one's understanding, actions, and spiritual journey.
Sources
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: to save us we shall be delivered; and here we begin again to breathe. But, ascending to a loftier height, let us seek the city of God, let us seek the temple, let us seek our home, let us seek our spouse. I have not forgotten myself when, with fear and reverence, I say, We are,—are in the heart of God. We are, by his dignifying, not by our own dignity.” 26. Moreover, the fear of the Lord, which is uniformly attributed to all the saints, and which, in one passage, is called “the beginning of wisdom,” in another wisdom itself, althou”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shabbat 31a.10: The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasure” (Isaiah 33:6)? Faith; that is the order of Zera ’ im , Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed , Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is t”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. XV.--FEAR OF MEN AND OF GOD.: "But as a proof that the fear of God has much efficacy for the repressing of lusts, take the example of human fear. Who is there among men that does not covet his neighbour's goods? And yet they are restrained, and act honestly, through fear of the punishment which is prescribed by the laws. Through fear, nations are subject to their kings, and armies obey with arms in their hands. Slaves, although they are stronger than their masters, yet through fear submit to their masters' rule. Eve”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CXI. (1) (part 5): avoid hell; before thou longest for a God who promiseth, beware of one who threateneth. For "holy and reverend is His Name." 7. ... "The fear of the Lord," therefore, "is the beginning of wisdom." "Understanding is good" (ver. 10). Who gainsayeth? But to understand, and not to do, is dangerous. It is "good," therefore, "to those that do there after." Nor let it lift up the mind unto pride; for, "the praise of Him," the fear of whom is the beginning of wisdom, "endureth for ever:" and this will be the reward, this the end,”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: and the fear of believers there is a wide difference. The wicked do not fear God from any unwillingness to offend him, provided they could do so with impunity; but knowing that he is armed with power for vengeance, they tremble in dismay on hearing of his anger. And they thus dread his anger, because they think it is impending over them, and they every moment expect it to fall upon their heads. But believers, as has been said, dread the offense even more than the punishment. They are not alarmed 493 by the fear of punishment, as if”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ecclesiastes 7:19: Wisdom gives [more] strength to the wise. Since it stated, “be not excessively wicked,” 45 Above, verse 17. if you have been somewhat wicked, do not add to it, rather examine your deeds and regret the sin. He states, “wisdom gives [more] strength to the wise,” because it leads him to repentance. 46 Rashi explains the juxtaposition of verse 17 with this verse is to teach that in the event a person sinned slightly, his wisdom will encourage him to repent his way. ( Sifsei Chachomim )”