The God of Hesed

Sin upon sin. David has succumbed to his human weaknesses, and most of us will cut him no slack.

There is a word that is not often heard outside of seminary classrooms and expensive theological conferences. Pity, because it’s a great word.  The word is hesed, (hes-ed) and like many other grounding words it is so rich, so full, so deep in meaning that is takes half a dozen other English words to define it. When applied to the attributes of God, which is how we most frequently encounter the word, it means God’s love.  But that love enfolds God’s kindness, faithfulness, mercy, loyalty, and steadfastness.

Because there is no exact English equivalent to the Hebrew heed, it has proved hard for Bible translators to render it accurately, says Dr. Iain Duguid in the online essay Loyal-Love.  “Normally, hesed describes something that happens within an existing relationship, whether between two human beings or between God and man. In human relationships, hesed implies loving our neighbor, not merely in terms of warm emotional feelings but in acts of love and service that we owe to the other person simply because he is part of the covenant community. God’s people are to do justly, to love hesed, and to walk humbly with their God (Micah 6:8).

“Yet the most precious use of the word hesed in the Old Testament,” says Duguid, “is as a description of what God does. Having entered a covenant relationship with His people, God bound Himself to act toward them in certain ways, and He is utterly faithful to His self-commitment.”

God’s hesed is God living out God’s covenant with his people.  “You will be my people, and I will be your God,” he declares repeatedly through the prophets. God can do no other than to continually call his people into relationship with him. 

And it is to God’s hesed that King David appeals when he finally acknowledges and claims his sin. 

The story is told in 2 Samuel 11-12, and if you have not read it lately, do so now. It is a story of lust leading to a web of dishonesty, connivance, and murder on David’s part.  Having seduced the beautiful Bathsheba, wife of Uriah, one of David’s soldiers who is off fighting on the king’s behalf, David is confronted with Bathsheba’s pregnancy.  To cover his sin, David brings Uriah back from the war, hoping Uriah will sleep with his wife and own the pregnancy for himself.  But Uriah is a loyal soldier, and while his men are still on the battlefield, he eschews the pleasures of his wife and sleeps on the couch. 

David’s plan having been foiled, the king sends Uriah back to the battlefield and tells his general to put Uriah on the front lines, where Uriah will surely be killed. And he is.

Sin upon sin. David has succumbed to his human weaknesses, and most of us will cut him no slack.  Nathan certainly does not when he approaches David as God’s prophet and sets his sin before him. But such is the nature of God that when David concedes his wicked actions and repents, he can stand on the hesed of God. It is how David can say to God, in Psalm 51, “Against you only have I sinned” (vs 4).

The facts of David’s sins are indisputable and irrelevant. God has committed himself to relationship with us and will move heaven and earth, literally, to make it happen. Because we are made in the image of God, we long for that relationship as deeply as does our creator. Everything else is details.

There are seven penitential psalms. We read them as confessional, and that is good.  But if we read them claiming God’s hesed, that is better. 

We can join with King David and implore God:
Have mercy, O God, according to your
(Psalm 51:1)
and know that mercy and loving-kindness are forthcoming.  

The Church, in her wisdom and mercy, provides us with an entire season of penitence in Lent. But we need not wait until next February to avail ourselves of the hesed of God.  Especially in this season of coronavirus, when we have been forced to slow down and sit in solitude, feelings we are usually too busy to acknowledge may surface, and we may feel the weight of past mistakes. If that is the case with you, I invite you to pray the Ash Wednesday Litany of Penitence found on page 267 of The Book of Common Prayer, to remember that God has made covenant, and God will be faithful through all eternity no matter how we feel or what we do. God, being God, can do no other. 

This week, read the penitential psalms as the psalmists wrote them, being mindful of God’s hesed.









Special note: If you are sorely distressed, remember that the Church offers The Reconciliation of a Penitent (page 447 in The Book of Common Prayer). Any priest of the Church can pronounce God’s forgiveness.  A good friend also can listen and assure you of God’s love and mercy, and you can do the same for others. 

For an introduction to the psalms with previous posts and a bibliography, click here. 


Marjorie George serves the Episcopal Diocese of West Texas as a consultant in Adult Christian Formation. Reach her at Or leave a comment below.

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