BY
TIMOTHY ABIMBOLA AJAYI
Ph.D. Candidate in Pastoral Care and Counseling, NBTS Ogbomoso
+2348062692318, +2349022885603
abimbolatims@gmail.com
ABSTRACT
This paper examines Hesed in the Old Testament and its implication for pastoral caregivers. It discusses the general concept of hesed and explains the different categories of usage in the Old Testament. The nature of Pastoral Care and its challenges was also explored and this has helped in providing five implications of hesed to achieving effective pastoral care. The paper argues that pastoral counseling done in the spirit of hesed will help counselors build a sustainable relationship with clients, care with a genuine heart, create a warm environment for clients, have an empathic heart for clients and create a sense of responsibility for the clients. This will help solve the problem of parasitic counseling that erodes the society.
Word Count:118
Keywords: Hesed, Pastoral Care Giver, Old Testament
Introduction
One of the most fundamental characteristics of God that is consistent with His covenantal nature described in the Old Testament is hesed. It is a Hebrew word used to describe the underserved loving kindness and generosity of God. The word hesed appears over 248 times in the Hebrew Bible and it describes the unshaken love of God for His people Israel which supersedes feelings, but an action that intervenes on behalf of loved ones and comes to their rescue.[1] It is not a romantic or infatuating kind of love, rather a faithful and reliable type of love which describes faithfulness, loyalty and love put to action.[2] It is “wrapping up in itself all the positive attributes of God: love, covenant faithfulness, mercy, grace, kindness, loyalty, acts of devotion and loving-kindness that go beyond the requirements of duty.”
One of the calling that requires empathy and unfailing love for effectiveness is Pastoral Care. Pastoral care as a ministry speaks of the totality of all a pastor does to care and shepherd the flock. Until one has the loving nature and the caring attribute of God, which is termed hesed in this paper, pastoral care becomes a difficult task. Unfortunately, the society faces a huge problem from caregivers who do not love genuinely, but render care as a professional service which only brings food on their tables. This attitude can only emanate from parasitic pastoral care givers.
Therefore, there is a need to checkmate the act of pastoral care giving through the lens of the loving attributes of God who is the first caregiver. On this note, this paper seeks to use Hesed in the Old Testament as a veritable instrument in producing a guide for effective pastoral care giving in the contemporary society. As suggested by the topic hesed will be examined as a concept wherein the root meaning of the word and several authors’ interpretation will be considered. The nature and challenges of Pastoral Care in the contemporary time will be examined, so as to produce a guide for effective pastoral care ministry.
Concept of Hesed
The Hebrew term hesed as described by Charles generally refers to kindness or love between people, specifically of the devotional piety of people towards God as well as of love or mercy of God towards humanity.[3] It is frequently used in Psalms in the latter sense where it is traditionally translated as loving kindness in English translation. In Jewish theology, it is likewise used of God’s love for the Children of Israel and in Jewish ethics, it is also used for love or charity between people.[4] The root word: hesed has a primary meaning of ‘eager and ardent desire used both in the sense of ‘good, kind’ and shame, contempt.[5] According to Glueck, the noun hesed could be used both positively or negatively, on one hand, zeal, love, kindness towards someone and on the other zeal, ardour against someone; envy or reproach’. In its positive sense, it is used to describe mutual benevolence, mercy or pity between people, devotional piety of people towards God, as well as the Grace, favour or mercy of God towards people.[6]
Furthermore, the word occurs 248 times in the Hebrew Bible, which in the majority of cases (149 times), the king James Bible (KJV) translates it as mercy, while the less frequent translations are: kindness (40 times), loving, kindness (30 times), goodness (12 times), kindly (five times), merciful (four times), favour (three times) and good, godliness, pity (once each). Only two instances of the noun in its negative sense are in the text translated reproach in Proverbs 14:34 and wicked thing in Leviticus 20:17[7]
Hesed in the Old Testament
The word hesed is used across several passages of the Hebrew Bible beginning from Genesis to Malachi. A few of them are identified for the purpose of this research: In Genesis 47: 29, Jacob asks Joseph to bury him with his ancestors rather than in Egypt. It quotes “If I have found favour with you, put your hands under my thigh and promise to deal hesed and truly with me. Do not bury me in Egypt.” The request of Jacob from Joseph to deal faithfully with him was interpreted to mean hesed. Also, Abraham’s request of Sarah in Genesis 20:13 to address herself as her sister in Egypt was rendered in the spirit of hesed. The existing covenantal relationship and Lot’s desperate request of the angels in Genesis 19:19 also showcases great hesed for which his life was saved shows God being faithful to the covenant he has made with Abraham to keep the righteous in the land. The love shown to the household of Saul in 2 Samuel 2:5 was described by David as hesed. The relationship between Ruth with Naomi and Boaz in Ruth 1:8; 3:10 shows the spirit of hesed. Ruth was asked to return to his people and to his mother’s house but she was determined to follow Naomi because of the Spirit of the unfairly love found in hesed. “Go back each of you to your mother’s house. May the Lord have dealt hesed with you, as you dealt with the dead and with me. The Lord grant that you may find security, each of you in the house of your husband; May you be blessed by the Lord, my daughter…” Furthermore, in Exodus 34:5-7 when God gave the second Law to Moses, and made a remarkable declaration of His nature and His attitude towards Israel in spite of their sin, God introduced Himself as, “The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth” (KJV). In this context God chose to declare that he is abundant in goodness which shows the spirit of hesed. Several passages like 2 Samuel 3: 8, 2 Kings 20: 31, Proverb 11:17, 21:21 and many passages in Psalms showcase how hesed is used in different context. The Sinai covenant is repeatedly referred to as a covenant of hesed (Deut. 7:9).[8] What God required from His people in Micah 6: 8 is for his people to love hesed. Elements of God’s hesed are present in the context of the Abrahamic Covenant as Abraham was expected to walk in God’s way and teach his children to do the same just as emphasized by Oladejo in the principles of Shema.[9] God’s hesed was displayed is Jonah 4:2 when Jonah declared that the reason he had tried to run from God was because of his unfailing love for the people of Nineveh which will make him repent from destroying them if they repent. It reads that “for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness (hesed).”
Classifications of Hesed
Looking at the different ways of usage of the word hesed in the Old Testament, it has been classified into different categories, which ranges from relationship between people to people, relationship between God and his people. Glueck divided the subject of hesed into three categories: The secular meaning of hesed as human conduct, the religious meaning of hesed and hesed as divine conduct.[10] He opines that the concept of hesed centers on the idea that two parties share an ethically binding relationship, which may be between two individuals or even God and individuals. The emphasis is that hesed is received or shown only by those among whom a definite relationship exist.[11] He further highlighted the six categories of relationships where hesed exists, this include relationship by blood or marriage, host and guest, allies and their relatives, friends, ruler and subject and those who have gained merit by rendering aid and the parties thereby put under obligation.
Similarly, hesed which exist between God and man involves reciprocity and some level of obligation requires that man should fulfill certain conditions. However, the concept of grace, mercy and kindness as a free expression of one human to another is missing in Glueck assessments. Reciprocity is strongly emphasized and it means that as God provides for His people and grant peace and rest, people are also expected to obey the divine commandment and His demands by remaining faithful in thoughts and deeds.[12] This was also expressed in Genesis 24 which Abraham’s servant requested from God because of His Master’s relationship. The hesed of God is therefore not to be understood as grace, favour or kindness but a covenantal relationship between God and humans. It is love not as free gift but obligation through loyalty.
Sakenfeld on the other hand describes hesed as the covenant love of God.[13] It is different from the Hebrew word ahabah which also means love, being that hesed is conditional which is built upon a covenant as it represents the attitude to a covenant previously instituted. An example is Hosea’s concept of hesed which meant God’s steadfast determination to be true to His share of the covenant obligation with Israel which must never be broken, that the covenant shall survive, even though with the smallest remnant. It is termed as covenant love with the understanding that these terms involve God’s steadfast mercy even in the midst of rebellion and sin.
Katharine argued that the context of hesed in terms of relationship but with a different emphasis.[14] It is seen as a combination of commitment in relationship, critical need of the recipient and the freedom of the actor which characterizes occasions for the exercise of loyalty.[15] While reacting to this, Sakenfeld observed that hesed will occur when the action is undertaken by a “circumstantially superior party” or a “situational superior” party towards an inferior party.[16] He described hesed as the assistance different from and perhaps beyond what civil and religious law requires. While hesed has no legal force, Sakenfeld points to the expectation that one who can give assistance will do so. This expectation might be grounded in reciprocal assistance (helping someone in return for aid received) or in a close family or community relationship that made such assistance part of the ethical norms of ancient Israel. He submit that hesed does not refer to everyday acts of kindness, but an act to assist an endangered person, providing emergency assistance for those unable to help themselves.[17]
Roop maintained that God’s hesed must forever be voluntary so as to maintain the gracious character of His actions.[18] It is therefore essential to our understanding of hesed as already noted that it must be voluntary so that it can be said to be an expression of His love. It is God’s active assistance both for individuals and for the community. Psalm 136 reinforces the affirmation, “The hesed of the LORD endures forever.” Nature declares and history illustrates the powerful presence of God’s help and protection. In his opinion Clark considered hesed from the perspective of agent and patient that is the one acting and the one receiving.[19]
Looking close to the different views of the word hesed, it is worthy of note that relationship is emphasized in the practice and this is an important factor in achieving a holistic pastoral care. Therefore, there is a need to consider the nature of pastoral care and its challenges.