Covenant Class, Lesson 6

The Covenant Relationship Lesson Six

In a single word, “chesed”sets forth one of the most important ideas in the Bible. The tannaic rabbi Simon the Just taught: "The world rests upon three things: Torah, service to God, and bestowing kindness (chesed)" (Pirkei Avot 1:2). Chesed is here the core ethical virtue. A statement by Rabbi Simlai in the Talmud claims that “The Torah begins with chesed and ends with chesed.” (wickipedia).

 

Defining “chesed”.  The Hebrew word “chesed” defines in a single word the quality or qualities necessary for successful covenant relating.  It is the “relational dynamic” par excellence!  Unfortunately, it is also a word with a long history of imperfect translation.  Early translators, who were unfamiliar with its role in covenants, sought to define it simply by the apparent role it played in relationships.  And so, they defined it as “kindness”.  They simply noted that when one was said to have “chesed” toward another, kindness resulted.  True as this may be, it yields a rather trite and unhelpful rendering.  After all, kindness may simply be a trait of personality, and may be extended beyond any meaningful relationship (such as kindness to strangers or to animals).

A further step, but one that still comes short, is the move from “kindness” to “lovingkindness.”  This is kindness motivated by love, and it brings us closer to the essence of relationship.   

But “chesed” is understood only according to its functioning in the most meaningful of relationships.  Much of what follows is drawn from the book, “What The Bible Says About Covenant” by Mont W. Smith (College Press, 1981).  Nelson Gleuck produced a study of the word and suggests the meaning of covenant-keeping or acting in a supportive way to a partner in covenant.  Significantly, he suggests that “chesed” is not possible outside of a covenant.  It is the very essence of covenant, as the doing of what was pledged.  Thus, “chesed” is close kin to “faithfulness”, “righteousness”, “being true to”, or “keeping faith with”.  As such, we are looking not merely at a personality trait (kindness), but at a moral and relational term.  It answers the issue of whether or not one keeps the covenantal obligations to which he has committed himself, of whether or not he is a “promise keeper.” 

So, let’s consider some other proposals for a good translation.  Aubrey Johnson suggests, “loyalty to covenant terms.”  He also suggests that “chesed” indeed has an element of affection within itself.  Johnson and Gleuck would agree that the core meaning was “faithfulness to commitments and to legitimate expectations.”  If “chesed” involves “love”, it is love not merely as an emotion of affection but love expressed in faithful action.  Daniel Elazar (wickipedia) suggests “loving covenant obligation”.

The Theological Dictionary of the New Testament notes that chesed “is particularly well adapted to bring out the sober legal character of the legal relationship…”  It belongs to the language of obligation, responsibility, and the binding nature of promises.  Old Testament scholar, Walther Eichrodt describes the importance of this key word:

One particular type of conduct expected from fellowship as an immediate result of the conclusion of the [covenant] was the duty of loyal mutual service; without the rendering of [chesed] on both sides the maintenance of a covenant was in general unthinkable.  Hence there was a strong, living conviction in Israel that Yahweh’s kindness and readiness to succor was something which could be expected of him in view of his having established the covenant relationship.  The redemption from Egypt was early understood as an act of this succoring love, and for all his terrifying power the God of Sinai is also the loving protector, who remains true to his promises and exerts his power for the good of his covenant people.  The very first clause in the terms of the covenant is a pledge that he wills to be the God of this people:  ‘I am Yahweh thy God!’  (Ex. 20:2).  This is echoed in what he teaches men about himself in order to assure them of a loyalty and love consonant with the covenant relationship, and his leading them mightily through the wilderness, in his forgiving of their transgressions.  It is this knowledge which enables men to glorify him for his unshakable benevolence, in face of which all the destructive designs of the enemy and even all demonic powers must give way.  (Theology of the Old Testament, vol. 1, pp. 232-233).

Translating “chesed” as “mercy”.  When the Old Testament was translated into Greek (called the “Septuagint” or “LXX”, about two centuries BC), the Greek word for “mercy” was used to translate the Hebrew “chesed.”  This makes its way also into various English translations.  Why was “mercy” chosen?  The reason is not clear, but one explanation is that since a covenant-partner would be hurt or damaged by another’s failure to meet obligations, keeping these obligations actually showed “mercy” by sparing this hurt. 

Even so, it is clear that “mercy” is often an unhelpful or even misleading translation.  Jim Myers notes, for example, that in Psalm 136 the “chesed” of God is celebrated in the repeated refrain, “His chesed endures forever”.  Since the Psalm celebrates the angry and vengeful wrath of God upon Israel’s enemies, the translation “mercy” comes across as ironic indeed!  It will be seen that “faithfulness” might have served as a better translation.  The same applies to the words of Jesus in Matthew 9:9-13, where He declares in v. 13, “I desire mercy, not sacrifice” (quoting Hosea 6:6).  Consider this translation instead, “I desire covenant-faithfulness, not sacrifice.”

Myers thus follows Rabbi Harold M. Kamsler’s suggestion that the word needs a reciprocal meaning, like “loyalty.”  The same applies in usages of “mercy” in Matt. 12:7 where we read, “If you had known what these words mean, `I desire mercy, not sacrifice’…” we might suggest the chesed of Hosea 6:6 might be better translated like this, “`I desire covenant-faithfulness, not sacrifice’.”  And consider Matt. 23:23-24:  “But you have neglected the more important matters of the law--justice, mercy and faithfulness.”  A better translation (if Jesus were speaking Hebrew) might be, “But you have neglected the more important matters of the law—justice [or, righteousness], covenant-keeping and faithfulness”  (such a translation makes the three words virtual synonyms).  So, “chesed” must be defined in a “one another”, reciprocal way.

Defining “chesed” through parallel passages:  Often, an idea is expressed in different, or in parallel ways that help the reader make sense of it.  Consider the way chesed is used in these passages, noting the words used in your translation.  It will be easily seen that chesed occurs here in company with several other terms that are closely related as essential “relational dynamics” of covenant.

Psalm 25:10—“All the paths of the Lord are chesed and faithfulness, for those who keep his covenant and his decrees.”

Psalm 26:3—“For your chesed is before my eyes; and I have walked faithfulness to you.”

Psalm 40:10-11—“I have not hidden your saving help within my heart, I have spoken of your faithfulness and your salvation; I have not concealed your chesed and your faithfulness from the great congregation.  Do not, O Lord, withhold your mercy [or compassion] from me; let your chesed and your faithfulness keep me safe forever.”

Psalm 85:10—“Chesed and faithfulness will meet; righteousness and peace will kiss each other.”

Psalm 89:3—“I declare that your chesed is established forever; your faithfulness is as firm as the heavens.”

1 Kings 8:23—“He said, ‘O Lord, God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and chesed for your servants who walk before you with all their heart…”

Jer. 2:2-3—“Go and proclaim in the hearing of Jerusalem, Thus says the Lord:  I remember the chesed of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown.  Israel was holy to the Lord…”

Hosea 6:6—“For I desire chesed and not sacrifice, the knowledge of God rather than burnt offerings.”

Hosea 12:6—“But as for you, return to your God, hold fast to chesed and justice, and wait continually for your God.”

Micah 6:8—“He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love chesed, and to walk humbly with your God?”

Micah 7:18-20—“Who is a God like you, pardoning iniquity and passing over the transgression of the remnant of your possession?  He does not retain his anger forever, because he delights in showing chesed.  He will again have compassion upon us… You will show faithfulness to Jacob and chesed [unswerving loyalty—NRSV] to Abraham, as you have sworn to our ancestors from the days of old.”

“Chesed” and truth.  In the OT, the two terms are often teamed up in a common expression.  As children of the scientific age, we often think of “truth” in terms of facts that correspond to reality.  We think in categories of “correct” and “incorrect”.  However, the ancients contemplated covenant-partners being “true” to one another.  Likewise, Jesus declared, “If you hold to my teaching, you are really my disciples.  Then you will know the truth, and the truth will set you free."  He meant more than cold, doctrinal correctness.  Jesus is looking for covenant-partners who are “true” to Him.