“Writing”–n. a group of letters or symbols written or marked on a surface as a means of communicating ideas by making each symbol stand for an idea, concept, or thing, by using each symbol to represent a set of sounds grouped into syllables… World English Dictionary
Notice how the above definition includes the aspect of each letter or symbol representing a separate idea or concept, in addition to being grouped together as syllables for vocalization. Think “acronym”, and you’re getting the idea. In our English language, each letter has no separate meaning, no concept or idea particularly associated with it; normally, it is used solely to represent a sound. But in Hebrew, this is NOT the case.
In Hebrew, each letter standing alone has one or more underlying meanings, as we shall discuss in this post. And when these letters are combined to discuss the character and attributes of Father, their separate meanings as individual symbols of ideas or concepts, taken together, further illuminate and reveal important information about our heavenly Father. We believe the Providentially-preserved words of the scriptures, especially in those words describing the character and attributes of God such as chesed, are not communicating static ideas, concepts and symbols, but instead are a part of the unrolling revelation of Jesus. Certain aspects of the Old Testament Hebrew word chesed did not appear until revealed by the Lord Jesus himself about himself.
One way words are defined is by the context in which they are customarily used. Even using this approach, it is difficult to give a one-word equivalent of chesed in English. Typical words used in different places in Scripture include mercy, lovingkindness, and love. We assert that a reasonable one-word equivalent is “Christlikeness” and that it will eventually replace “mercy” and “lovingkindness” in the fullness of time. By examining the frequency of occurrence, the gematria, and the constituent letters and their meanings, it can be seen that the divine intention was to preserve a temporal and prophetic meaning for chesed, which is pronounced “hess-SAID”.
Let’s begin by looking at the three Hebrew letters that form the word chesed. The first letter is chet, which literally means a fence, hedge or inner chamber, and indeed, looks like a fence. Symbolically, it means a private, or separate place, such as the heart. The second letter, samech, literally refers to a prop or support. The symbolic meaning refers to turning or twisting an object. The final letter, dalet, means a door, sybolizing a pathway to enter. Aggregating the meanings of the letters, we have chet + samech + dalet, or
an inner chamber (the heart) + turning to a particular position + a pathway to enter = chesed.
We believe the letter-symbols from which the word chesed is formed convey the concept that God will give new birth and a new beginning to all men by turning each man’s heart to create a pathway for Yeshua/Jesus to enter. The ultimate result of such entry according to the plan, purpose and power of God is Christ-likeness.
We can also discern a fuller revelation of chesed by looking at pattern usages of the word in the Old Testament. Here is the first pattern use: Chesed is paired with `emet (“truth”) a total of thirty-one times in the Hebrew Old Testament. As Dr. Stephen Jones has pointed out, thirty-one is the number signifying “offspring”–in this case, the offspring of God–another hint that the essence of God’s purpose is “many sons like Christ.” Although chesed is not “grace”, it is closely related to it. Yeshua appeared full of grace and truth , and grace and truth are realized in Him. We can see in retrospect that when mercy/chesed and truth/’emet “met together“, as stated in Psalm 85:10, it was prophetic, foretelling at least some of the most important aspects of His character. Remember, Jesus identified Himself as “the Truth.”
In other words, the Holy Spirit wants us to see that something about chesed is illuminated by `emet, and vice-versa, and together both foretell something very important about the Messiah. `Emet (truth) is the element, when combined with chesed (mercy), that brings change, new life and a new beginning. To be blunt, Father is currently slandered as an angry and vengeful God, just waiting to pull the trigger on all kinds of horrific judgment upon most of mankind (if you don’t believe such an accusation exists, rent a copy of the “Left Behind” series, and see for yourself). Thus, when the truth is known about Father’s mercy that endures forever, men will be drawn to Christ. The pattern use of chesed with `emet is of principal importance relating to Christ-likeness.
Indeed, the phrase “mercy endureth forever” is the second pattern use. The phrase appears 40 times in the Hebrew Old Testament. Transliterated, it is in Hebrew, leolam chasdo. The literal translation is: for a long duration, antiquity and futurity, (is) His chesed. This refers in every case to YHWH/Jesus. The first time it appears is 1 Chonicles 16:34, where David is thanking YHWH in the Tabernacle Tent (the inner chamber) in Gibeon.
The second, and more important, occasion of the usage of the phrase vis-à-vis an inner chamber as a dwelling place for God was the dedication of the temple by Solomon in 2 Chronicles 5:13. YHWH dwelled in the tent at Shiloh, Gibeon and then in the City of David. Therefore, the significance of His dwelling in the temple built by Solomon is His manner of entry and the accompanying splendor in which no one could stand erect to minister or even enter. No sooner than the phrase “leolam chasdo” is lifted up with one voice, emphatically the house is named as YHWH’s and His glory-cloud occupies it. Thus the prophetic type, often attributed to Solomon, is set: the spiritual (the temple) is not first, but the natural (the tent)—then the spiritual. 1 Corinthians 15:46.
The second pattern usage is often immediately preceded by “YHWH is good”, which is precisely the point. God has chosen to place His name in the inner chamber of the spiritual man, not the natural man. The purpose of His enduring chesed is Christ in you, the hope of glory—the indwelling Lord Yeshua—because God has caused a turning to make a pathway for Yeshua to enter. Ultimately, 2 Chronicles 5:13 foreshadows His coming into the living temple of glorified believers, perfecting Christ-likeness. Isn’t God good to do that?
The final pattern use we want to point out is the story of David and Jonathan’s son, Mephibosheth–who was king Saul’s grandson. During David’s reign, God moved him to seek out the descendants of Jonathan, to fulfill the covenant he had made with Jonathan pertaining to when he, David, would become king. (1 Samuel 18:3, 1 Samuel 23:18). In this beautiful story, we see a foreshadowing and type of how the Son of David will treat the missing 100th sheep in the parable of Luke 15:1-7. Beginning in 2 Samuel 9,
The king (David) said, “Is there not yet anyone of the house of Saul to whom I may show the kindness (chesed) of God?” And Ziba said to the king, “There is still a son of Jonathan who is crippled in both feet.” So the king said to him, “Where is he?” And Ziba said to the king, “Behold, he is in the house of Machir the son of Ammiel in Lo-Debar.” Then King David sent and brought him from the house of Machir the son of Ammiel, from Lo-Debar. 2 Samuel 9:3-5, New American Standard Bible
David, the shepherd/king sets the prophetic pattern of Christlikeness. He seeks to show the kindness of God to the house of his enemy. Although King David would be justified in bringing judgment upon the descendants of his enemy, that is NOT the kindness of God! God treats His enemies in precisely the same way Yeshua taught us to treat our enemies in Matthew 5:44: Love your enemies and pray for those who persecute you, so that you may be sons of your father who is in heaven…. For this fulfills the entire law of God, in one statement: You shall love your neighbor as yourself.
In fact, it is the expectation that the king will exact retribution and judgment upon Saul’s house that caused all of Saul’s servants to flee in terror. Mephibosheth, who was just five years old at the time, was dropped on his head in their haste to flee, resulting in paralysis in both feet. All his life since then, he has lived in fear of the wrath of the king whom he has been told to fear. Mephibosheth, as a missing “sheep”, is separated from the shepherd/king who desires to show him the chesed of God.
Already aware that Mephibosheth is crippled and unable (and unwilling) to come on his own volition, the shepherd/king takes the initiative to locate him and says, “Where is he?” Mephibosheth is in Lo-Debar, which being translated means “no pasture” or “without pasture”. Mephibosheth is not in the open pasture; instead, he is lost in “no pasture”, living out his days under the mistaken understanding, given to him by others, that the king desires only to condemn him to death. Furthermore, Mephibosheth believes that his inheritance is gone forever. The shepherd/king brings Mephibosheth into his presence, gives him food from the king’s own table, and restores his inheritance. All of these actions spring from God’s chesed. Now let’s turn to the fulfillment of the prophetic type set by David, or the “son” of David, Jesus.
Now all the tax collectors and the sinners were coming near Him to listen to Him. Both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them.” So He told them this parable, saying, “What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture and go after the one which was lost until he finds it? When he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, “Rejoice with me, for I have found my sheep which was lost!” I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.” Luke 15:1-7 New American Standard Bible
Yeshua/Jesus who is the Good Shepherd, is the man who leaves the ninety-nine sheep in open pasture and seeks out and brings back from “no pasture” the one-hundredth sheep of whom Mephibosheth is the prophetic type. Do you notice, dear reader, that Jesus did not say “IF“, but instead said, “WHEN“, indicating the certainty of His successful mission. The Lord completes the prophetic picture of chesed by indirectly commenting on the certainty of the success of His endeavors, and the joy in heaven about the turned (repentant) heart of the sinner. His love never fails. These aspects of chesed did not appear until revealed by the Lord Himself about Himself. Finally, dear reader, please notice how little the will of man has to do with the chesed of God!
God has desired chesed, not sacrifice, as Jesus plainly stated in Matthew 9:13. If in fact judgment triumphed over mercy (see, James 2:13), God would have said, “I desire sacrifice, NOT mercy.” However, the entire point Paul makes in chapter 9 of Romans is that the overarching purpose of God is to show mercy and compassion to those who do not deserve it.
In the fullness of time, men will finally go and learn that God desires chesed and delights in it. All men, from the greatest to the least, will personally experience the chesed of God. (Romans 11:32). It is precisely for this reason that every knee will bow and every tongue will confess Yeshua is Lord to the glory of God the Father. (Philippians 2:10-11) No less than the mouth of the Lord has spoken it. (Isaiah 45:23) At the future time of prophetic fulfillment, all men will know that Yeshua is the precise image of the invisible God (Colossians 1:15), who Himself personifies chesed. Like Yeshua, all whom He indwells will personify it also. For they will, as He did, say what they hear their Father saying, and they will do what they see their Father doing.
Blessed are You, O Lord our wonderful God, for from antiquity and into futurity is Your coming Christlikeness for all men. Who is like You, O Lord, and who can pull this wonderful and marvelous thing off but You? Blessed are you forever.