Tension Within the Godhead
Energetic Light Tracks in a Cosmic Abstract Frame.
In the last two posts, we talked about two innate characteristics of God (i.e., the Hebrew words khesed and emeth). While we talked about them individually, they both exist simultaneously within the Godhead, and that makes all the difference. It is important that God exhibits both unconditional love (khesed) and truth (emeth) to us as a whole and not one or the other.
Each alone are not necessarily traits of God. For example, the expression of khesed alone without emeth would likely become an expression of tolerance because one is acting in love and perhaps overlooking the truth or justice of the case. That is something humans do but which God cannot do. It would mean that Christ coming to atone for us would be immaterial because our sin is being tolerated. Justice has taken a back seat and has been considered not important. God cannot do this. He must balance both love and justice.
Likewise, emeth alone without khesed would likely become as expression of judgment because one is acting in truth, which would be like one seeking justice and righteousness while ignoring love or mercy. Again, this is something God cannot do. It can be a human trait, but never a divine one.
God is both khesed and emeth held in tension within the very being of God, and only he can handle both simultaneously and yield relationships with us that are both merciful and truthful delivering the right love and justice as required without overstepping either. We somewhat discussed this concept previously (Fingerprint of God – Part 3 — Randy C. Dockens). For some reason the subatomic characteristics of atoms seem to emulate the character of God. It makes sense since God created all matter.
There are several verses that use, or appeals to, both of these traits of God simultaneously in the same passage. Here are a few:
Abraham’s Servant, Eliezer, said the following after he arrived at Haran seeking a mate for Issaac, the son of his master, Abraham: Now if you will show kindness (khesed) and faithfulness (emeth) to my master, tell me; and if not, tell me, so I may know which way to turn (Gn 24:49). Eliezer is asking God to impart his innate characteristics to him on behalf of Abraham to ensure that the outcome of his mission will be a success.
Jacob said the following to God: I am unworthy of all the kindness (khesed) and faithfulness (emeth) you have shown your servant (Gn 32:10). Jacob is recognizing God’s innate character and that these go beyond being imparted because of his obedience to God. These traits are bestowed because of who God is and not because of who Jacob is.
Jacob gave the following expectation to Joseph for himself: When the time drew near for Israel to die, he called for his son Joseph and said to him, “If I have found favor in your eyes, put your hand under my thigh and promise that you will show me kindness (khesed) and faithfulness (emeth). Do not bury me in Egypt” (Gn 47:29-30). Jacob is asking Joseph to act in accordance with how God works with mankind.
In a psalm by the sons of Korah, they state the following: Mercy (khesed) and truth (emeth) meet together. Righteousness and peace have kissed each other (Ps 85:10). Both khesed and emeth go hand in hand because they are both characteristics of God himself.
This makes God unique because both of these characteristics, which to some degree are opposite in nature, dwell within him simultaneously. This is why he can act correctly on our behalf because his love and his justice are in balance.
Next time, we’ll talk about another character of God which governs how he relates to us. I hope you join me.
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