WORD STUDY:
MERCY OR CHECED IN HEBREW
BY SCOTT CRAWFORD
INTRODUCTION
The purpose of this paper is to study
the Hebrew word checed. Checed is spelled
various ways in the Hebrew Old
Testament. Sometimes it is spelled hesed or
chesed or
some variant. The word
checed appears 248 times in the Hebrew Old Testament according
to a search of Strong’s Concordance
via the Blue Letter Bible internet
search program.
Strong’s Concordance assigns OT #
02617 to checed.
According to the Blue Letter Bible
internet search program the following translations
of the word checed are made in the King James Bible
(unless otherwise indicated, all
references are from the King James
Bible): “mercy” occurs 149 times, “kindness”
occurs 40
times,
“lovingkindness” occurs 30 times,
“goodness” occurs 12 times,
“kindly” occurs 5
times, “merciful” occurs 4 times,
“favor” occurs 3 times, “good” occurs 1 time, “goodliness”
occurs 1 time, “pity” occurs 1 time, “reproach” occurs 1
time, and “wicked thing” occurs 1
time for a total of 248 occurrences of
the word checed in the Hebrew Old Testament.
The above analysis indicates the
meaning of this word, which via the English
translation, overwhelmingly invokes
the idea of a positive display of affection.
In contrast,
the translation to “reproach” and
“wicked thing” indicate a negative aspect of the word. The
remainder of this paper will seek to
further illuminate the meaning of checed via the analysis
in English of various Old Testament
verses.
ONE OF GOD’S ATTRIBUTES
God is depicted in the Old Testament
numerous ways, and He has various attributes.
Checed is used many times to describe
one of His favorite attributes. Micah
7:18 says,
“Who is a God like unto thee, that
pardoneth iniquity, and passeth by the transgression of
the remnant of his heritage? he
retaineth not his anger for ever, because he delighteth in
mercy. ” The NIV translates checed as “mercy” while
the NASB translates it as “unchanging
love”.
Notice that the Lord delights in mercy or unchanging love. Hence,
He takes great
pleasure in showing mercy. Parallelism can be seen vividly in this
passage. God pardons
iniquity and passes by transgression.
He does not retain anger and delights in mercy.
Mercy
is contrasted with anger in this
verse. His anger toward His people is
short lived in
comparison to His mercy. Since mercy is an attribute of God and God
cannot change, He
will always be a God of mercy. Certainly, He is a God of justice and
judgment; but He is
many times portrayed as rich in
mercy. Mercy, love, truth and
forgiveness are closely
linked when describing God and His
attributes. The extent of God’s love and mercy are
indescribable and unfathomable to the
human mind.
Describing God’s many attributes, the Psalms mention chesed more than any other
book in the Old Testament – more than 125 times. His paths are described as mercy in
Psalm 25:10. His lovingkindness is exc
ellent according to Psalm 36:10. In Psalm 86:5,2
mercy and truth have met together in
the Lord. God is full of compassion and plenteous in
mercy in Psalm 86:15.
Psalm 107 is an interesting case study
in inclusion or book ending which gives
emphasis upon God’s checed. Checed is used 6 times in 43 verses. Four of the 6 times it is
used are examples of the literary
technique of inclusion. Verses 8, 15,
21, and 31 all read
exactly the same way, “Oh that men
would praise the LORD for his goodness,
and for his
wonderful works to the children of
men!” The NIV translates checed as “unfailing love”
while the NASB translates it as
“loving kindness”. Emphasis upon God’s
goodness/unfailing love/loving
kindness is abundant in this passage. He
is to be praised for
His
goodness. His faithful works of
goodness for His people are stressed to show how
worthy He is of praise.
A REQUIREMENT FOR GOD’S PEOPLE
Notice Micah 6:8, “He hath shewed thee, O man, what is good;
and what doth the LORD
require of thee, but to do justly, and
to love mercy, and to walk humbly with thy God?” The
NIV translates checed in this verse as “mercy” and the NASB
translates it “kindness”. In
Micah
chapter 6, the Lord is speaking
directly through the prophet Micah. He
has a
contention with His people,
Israel. The Lord uses rhetorical
questions to cause His people to
think about their actions. He outlines 3 requirements for His
people: to conduct themselves
in a just or honest manner, to love
mercy or kindness, and to walk humbly.
If mercy is one
of God’s favorite attributes, it
follows that He would want his people to
favor mercy. God
says his people should “focus their attention” in three areas and
one of the three is showing
kindness or mercy.
Proverbs 21:21 further illustrates
this concept, “He that followeth after righteousness
and
mercy findeth life, righteousness, and honour.” The NIV translates checed as “love”
while the NASB translates it as
“loyalty”. Notice righteousness and
mercy/love/loyalty are
closely tied together. It is interesting that the NASB supplies the
word loyalty instead of
mercy or love. However, when one thinks of love, he must
realize love is shown via action
- not just words or thoughts. When God shows love or mercy, He does so by a
certain
action. Loyalty invokes the idea of action because if
one is loyal, they have been
faithful.
God is loyal to us and expects us to
be loyal to others. Being loyal or
faithful is an
expression of love or mercy. Maybe this could be part of the reason why
the NASB
translators choose the word loyal for
this passage. God is a righteous and
merciful God;
and in this verse, He says the man who imitates His
characteristics will find true fulfillment.
Several times, mercy is emphasized as
a requirement for blessing and approval from God in
this book of wisdom. Other verses to consider are Proverbs 3:3;
11:17; and 20:28.
UNMERITED MERCY
Checed occurs for the first time in the Old Testament in Genesis 19:19,
“Behold
now, thy servant hath found grace in
thy sight, and thou hast magnified thy
mercy, which
thou hast shewed unto me in saving my
life; and I cannot escape to the mountain, lest some
evil take me, and I die.” The NIV translates checed as “kindness” in
this passage while the
NASB translates it as
“lovingkindness”.3
The context of the passage is of God’s decision to destroy Sodom and
Gomorrah.
He sent two angels to destroy the city
and deliver Lot and his family. Lot
recognizes the
angels have spared his life and is
speaking to them about where he wants to go when he
leaves the city. He realizes the favor shown to him and
describes the “mercy” shown to him
as more than just mercy, but
“magnified” mercy. His life has been
saved; and thus, he has
been spared the judgment o f Sodom and
Gomorrah. He realizes the mercy is not
merited by
referring to an act of grace. Thus, grace and mercy are closely tied
together in this passage
to describe God’s decision to spare
Lot and his family. Both are seen as
unmerited and
undeserving. Genesis 32:10 is another example of Jacob
realizing God’s unmerited mercy.
Numerous other Old Testament passages
speak of the unmerited mercy of God
(see 1
Chronicles 16:34; Nehemiah 9:17;
Psalms 103:8).
MERITED MERCY
Observe Numbers 14:18, “The LORD is longsuffering, and of great
mercy, forgiving
iniquity and transgression, and by no
means clearing the guilty, visiting the iniquity of the
fathers upon the children unto the
third and fourth generation.” The NIV
translates checed
as “love” in this passage while the
NASB translates it as “lovingkindness”.
Checed occurs
in this passage and is tied to the
longsuffering and forgiving nature of God.
A close study of
the chapter reveals a different aspect
of His mercy than that seen in the previously
mentioned passages in Genesis. It seems to identify something different than
simply His
unmerited grace. The Israelites, who were already benefactors
of God’s mercy and grace,
had made God extremely angry. He was ready to disinherit them (not allow
them to partake
of the blessings of the promised land
as a nation) and make a nation out of
Moses alone.
Moses pleads for God’s mercy and
reminds Him of the surrounding nations who will say He
is not able to deliver on His
promises. So, instead of destroying the entire nation, God in
mercy spares the nation but declares
that those individuals who have seen his
wondrous
works and disobeyed Him would not see
the land. Thus, God is seen showing
mercy on a
national level but not an individual
level. Again, unmerited grace and mercy
is described for
the nation of Israel but not for the
undeserving individuals who spurned God’s love and
provision via wicked works and
murmuring against the Lord. However, in
one sense here,
God is seen showing mercy to those who
are obedient i.e. Moses and Caleb, in verses
12,
20-24.
Consider Exodus 20:6; Deuteronomy
5:10; 7:9, 12; 2 Chronicles 6:14; Nehemiah
1:5; 13:14; and Psalm 25:10 for
further study on the aspect of merited mercy.
SUMMARY
God is certainly depicted in the Old Testament as full of checed.
The unchanging
love, kindness and mercy of God are clearly illustrated to
Israel. He reminds them and us,
over and over, that He is worthy of
praise because of the mercy He has bestowed upon
mankind. His very nature centers on His
mercy/lovingkindness/goodness; and He wants
those who believe in Him to also
center their lives on mercy.
God’s
mercy as well as His grace are illustrated in two basic ways: merited
and
unmerited. First and foremost, God’s mercy is
unmerited. No man has any way to claim
he
has won God’s approval for salvation
via works. However, those who have
trusted God for
salvation can receive further
mercy. God delights in His people acting
like He acts. He 4
wants to be gracious to those who are
obedient to Him. Unfortunately, many
times in the
Old Testament, Israel rejected God’s
love and tested His mercy. The lesson
for us is that we
should recognize and praise God for
His unmerited grace and mercy and seek to win more
mercy which He wishes to bestow.