LOVINGKINDNESS (חֶ֫סֶד֮, H2876, goodness, kindness; LXX usually ἔλεος, G1799, mercy, compassion, pity; also φιλανθρωπία, G5792, love for mankind, (loving) kindness of God). Kindness originating in personal attachment; tender and benevolent affection; esp. the loving care of the Creator for His rational creatures. (Originally “lovingkindness” was two words; the combination was coined by Coverdale.)

“Loving-kindness” occurs thirty times in the KJV but only once in the RSV (Titus 3:4). In the KJV it is invariably the tr. of ḥesed; whereas in these thirty examples (except Jer 9:24; 31:3) the RSV trs. “steadfast love.” In these same passages (except Jer 16:5; 31:3; 32:18) the LXX renders ḥesed as éleos.

Sometimes the RSV trs. ḥesed as “loyalty” or “kindness” but almost always “steadfast love”; whereas the KJV and ASV usually render ḥesed as “lovingkindness” or “mercy.” In the ASV ḥesed invariably appears as “lovingkindness” when it refers to God; but usually “kindness” when it concerns man (e.g., Gen 21:23; Judg 1:24; Ruth 3:10; 2 Chron 24:22; Job 6:14).

Ḥesed in the OT signifies an attitude of either God or man born out of mutual relationship. Hesed is the attitude that each expects of the other, e.g., master/subject, host/guest, friend/relative. Primarily ḥesed is not a disposition but a helpful action; it corresponds to a relationship of trust. Hesed in a sovereign protects his dominion; ḥesed gives men security in their mutual dealings.

Ḥesed also denotes “kindness” or “help” received from a superior. The meaning fluctuates between “obligation” (covenant), “faithfulness,” and “love” or “grace.” Frequently ḥesed is associated with forgiveness and is almost equal to “mercy” or “mercifulness” (Exod 20:6; 34:6, 7; Mic 7:18). However, the principal connotation of ḥesed is “loyal love”—a love which is associated with the covenant (Deut 7:12; 1 Sam 20:8). Men could always rely upon the divine ḥesed.

When ḥesed refers to God it indicates in general the divine love flowing out to sinners in unmerited kindness. On the divine side ḥesed comes to designate particularly grace. In a religious sense the ḥesed of God always signifies His merciful and faithful aid. (This restricted meaning is expressed by éleos.) God has promised ḥesed; one may expect it but dare never claim it.

The psalmist sees Jehovah as One whose “steadfast love” has “been from of old” (Ps 25:6). He prays, “How precious is thy steadfast love, O God! The children of men take refuge in the shadow of thy wings” (36:7). The divine ḥesed is extolled in Psalm 136. In Psalm 40 the faithfulness of God seems to imply the giving of Jesus Christ—the most convincing proof of divine mercy, kindness, and lovingkindness which could be given to a lost world (vv. 10, 11). In Psalm 51 he prays, with a deeply penitent heart, for the remission of sins and expects God to grant it “according to thy steadfast love” (v. 1). He is continually praising Jehovah for His lovingkindness which is good (69:16) and “better than life” (63:3). God’s lovingkindness is that steadfast love which will not let Israel go.

God’s lovingkindness is through Christ (Eph 2:7; Titus 3:4-6). It is described as (1) good (Ps 69:16), (2) marvelous (Ps 17:7; 31:21), (3) great (Neh 9:17), (4) excellent (Ps 36:7), (5) merciful (117:2), (6) multitudinous (Isa 63:7), (7) everlasting (54:8), and (8) better than life (Ps 63:3). A careful consideration of God’s dealings will give one insights into it (107:43).

The lovingkindness (or steadfast love) of Jehovah is never completely withdrawn from His people (Ps 89:33; Isa 54:10). They are (1) betrothed in (Hos 2:19), (2) drawn by (Jer 31:3), (3) preserved by (Ps 40:11), (4) quickened after (119:88), (5) heard according to (119:149), (6) ever mindful of (26:3; 48:9), and are (7) crowned with (103:4).

Believers (1) praise God for (Ps 92:2; 138:2), (2) look for (51:1) and receive mercy through (Isa 54:8), (3) proclaim it to others (Ps 40:10), (4) are comforted by (119:76), and (5) pray for the exhibition of (17:7; 143:8), continuance (36:10), and extension of (Gen 24:12; 2 Sam 2:6). They should (1) expect it in affliction (Ps 42:7, 8) and (2) plead former manifestations of in prayer (25:6; 89:49).

Ḥesed is an essential and distinctive quality of God; but it should also characterize God’s people (Hos 4:1; 12:6; Mic 6:8). On God’s part perhaps ḥesed denotes paternal affection; on man’s part filial affection and brotherly love.

In later Judaism ḥesed is used to designate human kindness and pity. The rabbis employed ḥesed to signify the act of love; exhortations to mercy occur frequently. Especially, ḥesed means God’s mercy.

“Lovingkindness” is absent from the KJV NT, but equivalents are “mercy,” “goodness,” “kindness,” “brotherly love,” and maybe “grace.”

Bibliography G. Vos, Biblical Theology (1948), 276; W. G. Scroggie, The Psalms, IV (1951), 201; M. Luther, Selected Psalms III, Vol. XIV of Works (c. 1958), 24, 28, 50f., 55, 105, 166, 201, 241, 254f., 272, 275, 320; J. J. S. Perowne, The Book of Psalms, II (1966), 204.