Kindness

Hastings' Dictionary of the New Testament

In its substantival, adjectival, verbal, and adverbial form this term occurs in the English NT in the following passages:  Luke 6:35,  Acts 27:3;  Acts 28:2,  1 Corinthians 13:4,  2 Corinthians 6:6,  Galatians 5:22 (Revised Versiononly),  Ephesians 2:7;  Ephesians 4:32,  Colossians 3:12,  Titus 2:5 (Revised Versiononly),  Titus 3:4,  2 Peter 1:7 (Authorized Versiononly; Revised Version‘love of the brethren’). In all these passages (except  Acts 27:3;  Acts 28:2, where it renders φιλανθρώπως, φιλανθρωπία,  Titus 2:5, where it renders ἀγαθός, and  2 Peter 1:7, where ‘brotherly kindness’ renders φιλαδελφία) the original has χρηστός, χρηστότης, χρηστεύειν. These Greek words, however, occur in several other places, where the English NT docs not employ the term ‘kindness,’ viz.  Matthew 11:30 (‘easy’),  Luke 5:39 (Authorized Versionχρηστότερος, ‘better,’ Revised Versionχρηστός, ‘good’),  Romans 2:4 bis (‘goodness’),  Romans 3:12 (‘good’),  Romans 11:22 (‘goodness’),  1 Corinthians 15:33 (‘good’),  Galatians 5:22 (Authorized Version‘gentleness,’ Revised Version‘kindness’),  1 Peter 2:3 (‘gracious’). These passages will have to be taken into account in determining the precise meaning of the conception.

χρηστός is the verbal adjective of χράω, ‘use.’ Its primary meaning, therefore, is ‘usable,’ ‘serviceable,’ ‘good,’ ‘adequate,’ ‘efficient’ (of persona as well as of things). This utilitarian sense of ‘goodness’ passes over into the ethical sense in which it becomes the opposite to such words as πονηρός, μοχθηρός, αἰσχρός. It further passes over into the more specialized ethical meaning of ‘kind,’ ‘mild.’ The process of the latter transition may perhaps still be observed in the phrase τὰ χρηστά =‘good services,’ ‘benefits,’ ‘kindnesses.’

In the NT there is only one instance where it has the sub-ethical meaning ‘good for use,’ viz.  Luke 5:39; here the old wine is said to be ‘good’ or ‘better.’ According to Trench ( Synonyms of the NT 9, 1901, p. 233), even here the thought is coloured by the ethical employment of the word in other connexions, χρηστός = ‘mellowed with age.’ This is certainly true of  Matthew 11:30, where Christ’s yoke is called χρηστός because it is a figure for demands that are kind and mild. In all other instances the ethical application is explicit. The precise shade of meaning, however, attaching to the word in this sense is not easy to determine. In certain instances it may designate moral goodness in general. This seems to be the case in  Romans 3:12 (ποιῶν χρηστότητα, a quotation from  Psalms 14:2, where χρηστόν is the Septuagintrendering for טוֹב). In  1 Corinthians 15:33 the proverbial saying φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί, ‘evil companionships corrupt good morals’ (or ‘characters’), has χρηστός in the same general sense, the opposite here being κακός. In all other cases there are indications that some specific quality of moral goodness is intended. Most clearly this is apparent in  Galatians 5:22, for here χρηστότης stands among a number of Christian graces and is even distinguished from ἀγαθωσύνη, ‘goodness.’ A similar co-ordination is found in  Colossians 3:12, where χρηστότης occurs side by side with πραὔτης. Various attempts have been made at defining that conception. Jerome in his exposition of  Galatians 5:22 renders χρηστότης by benignitas (cf. the rendering by Wyclif and in the Rheims Version), and quotes the Stoic definition; ‘benignitas est virtus sponte ad benefaciendum exposita.’ The difference between χρηστότης and ἀγαθωσύνη he finds in this, that the latter can go together with a degree of severity, whilst it is inherent in χρηστότης to be sweet and inviting in its association with others. This, however, does not quite hit the centre of the biblical idea. Most shrewdly, it seems to us, the latter has been pointed out by Tittmann ( de Synonymis in NT , 1829-32, i. 141) as consisting in the trait of beneficence towards those who are evil and ungrateful: ‘χρηστός bene cupit, neque bonis tantum sed etiam malis.’

A closer inspection of the several passages will bear this out, at least as the actual implication of the NT usage, if not as the inherent etymological force of the word. In  Luke 6:35 God is said to be χρηστός towards the unthankful and evil, and the statement serves to urge the preceding exhortation: ‘love your enemies, do them good, and lend, never despairing.’ The passages in Romans point to the same conclusion. In  Luke 2:4 the χρηστότης is associated with ‘forbearance’ and ‘longsuffering’; it is that attitude of God by which doing good in the face of evil He leads men to repentance. In the second clause of this verse the word occurs in the form τὸ χρηστὸν τοῦ θεοῦ, which probably means the embodiment of the χρηστότης in acts. On the same principle in  Luke 11:22 χρηστότης is the opposite of ἀποτομία, ‘severity’; ‘to continue in the χρηστότης of God’ means to continue in conscious dependence on this undeserved favour of God (cf.  Luke 11:21, ‘be not highminded, but fear’). In  1 Corinthians 13:4 we read of love that it ‘suffereth long (χρηστεύεται), envieth not,’ which indicates that a kindness is meant which overcomes obstacles. In  2 Corinthians 6:6, again, χρηστότης is found in conjunction with ‘longsuffering,’ and in a context which emphasizes the patient, forbearing character of the Apostle’s loving ministration to his converts. In  Galatians 5:22 we meet with the same conjunction between ‘longsuffering’ and χρηστότης, and here, by distinction from ἀγαθωσύνη, ‘benevolence,’ and πραὔτης, ‘meekness,’ the sense is narrowed down to a benevolence which asserts itself either with a peculiar cheerfulness or in the face of peculiar difficulties. According to  Ephesians 2:7 the Divine grace is shown in kindness; no matter whether χρηστότης is here taken as abstractum pro concreto =the embodiment of God’s kind procedure in the work of salvation, or whether ‘grace’ be given an objective concrete sense; in either case the association of the two shows that the Divine χρηστότης is conceived as having for its object the sinful and unworthy. The context of  Colossians 3:12 likewise emphasizes the forbearing and forgiving disposition required of the Christian in view of the forgiveness received from God, and the terms with which χρηστότης is here associated (‘lowliness,’ ‘meekness,’ ‘longsuffering’) are again terms that describe benevolence over against faults observed in fellow-Christians. The χρηστότης of  Titus 3:4 is shown by the context to be God’s kindness towards sinful, undeserving man, and held up as an example for the Christian of abstention from evil-speaking, contentiousness, and pride. It came to such as were ‘foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.’ Finally, in  1 Peter 2:8 (a quotation from  Psalms 34:9) the general meaning ‘gracious’ seems to be indicated by the fact that the Divine χρηστότης is set in contrast to the wickedness and guile and hypocrisies and envies and evil-speakings, which the readers must put aside as new-born men (cf.  1 Peter 1:23 and the ‘therefore’ in  1 Peter 2:1), and the putting aside of which is invited by their vivid experience in the new life that the Lord Himself is gracious.

Geerhardus Vos.

Holman Bible Dictionary

Old Testament The principal word used to express kindness in the Old Testament ( chesed ) bears the connotation of a loyal love which manifests itself not in emotions but in actions. Originally, this loving kindness was considered an integral part of covenant relations. It was reciprocal and expected, a deed performed in return for a previous loyalty. Rahab expected kindness in return for her kindness to the spies ( Joshua 2:12 ,Joshua 2:12, 2:14 ). Joseph expected kindness from the cupbearer in return for the interpretation of a dream ( Genesis 40:14 ). In this sense, kindness was distinct from mercy or compassion which was more of an emotion and from grace which was not as closely associated with covenant keeping. In time, however, the concepts of kindness, mercy, and grace intermingled.

Kindness was shown in social relationships as the bond between host and guest ( Genesis 19:19 ), ruler and subject ( 2 Samuel 16:17 ), or friends ( 1 Samuel 20:8 ). It was the faithfulness expected of a good person ( Proverbs 3:3 ). Primarily, kindness characterized the covenant relation between God and his people. God's faithful love accompanied the patriarchs and dwelt with those who kept His covenant ( Genesis 24:27;  Exodus 20:6 ). The Psalms developed this theme with thanksgiving for divine kindness and praise for its endurance ( Psalm 86:5;  Psalm 89:2 ,Psalms 89:2, 89:28;  Psalm 100:5;  Psalm 103:8 ,Psalms 103:8, 103:11 ,Psalms 103:11, 103:17;  Psalm 106:1;  Psalm 107:1; etc.; see especially  Psalm 136:1 ). Slow to anger and abounding in love became a characteristic description of Israel's Lord, distinguishing His kindness from His wrath ( Exodus 34:6;  Numbers 14:18;  Nehemiah 9:17;  Psalm 103:8;  Psalm 145:8;  Jonah 4:2;  Joel 2:13 ).

Human response to the covenant with God, however, was bewailed by the prophets as a youthful loyalty that vanished like the morning dew ( Jeremiah 2:2;  Hosea 6:4 ). In this situation God's kindness always has an aspect of freedom ( Exodus 33:19 ) and mingles with mercy and grace. It is an everlasting love which cannot be shaken ( Isaiah 54:8 ,Isaiah 54:8, 54:10 ).

New Testament Although both love of humankind ( Acts 28:2 ) and brotherly love ( 2 Peter 1:7 ) are translated as kindness in the New Testament, the Greek word bearing the richest connotation is chrestotes ( kras to tas ). This word has a basic meaning of usefulness and is translated as goodness, gentleness, and kindness. Once again, actions are emphasized, especially God's gracious actions toward sinners ( Titus 3:4;  Romans 11:22 ). The kindness God has shown us through Christ is equivalent to his grace and embodies the fullness of salvation ( Ephesians 2:7 ). When kindness is included in lists of human virtues, it can be understood as helpfulness to others prompted by an experience of God's redemptive love ( 2 Corinthians 6:6;  Galatians 5:22;  Colossians 3:12 ).

Barbara J. Bruce

Baker's Evangelical Dictionary of Biblical Theology

An attribute of God and quality desirable but not consistently found in humans.

The main problem in understanding kindness is the fact that it is one of a series of terms that are overlapping and not clearly or consistently distinguishable in meaning. This is true not only in English (kindness, goodness, mercy, pity, love, grace, favor, compassion, gentleness, tenderness, etc.) but also in Greek (chrestos, eleemon, oiktirmon, charis, agape, splanchnon, epieikeia, etc.) and in Hebrew (hesed, tob, rahamim, hemlah, hen, etc.). Consider, for example, the relationship of love, goodness, kindness, and mercy in  Luke 6:35-36 . Nevertheless, although distinctions are not consistent, kindness (like goodness, love) tends to cover a broad range of meaning, with mercy and grace being progressively narrower.

Divine Kindness God's kindness is presupposed or taught throughout Scripture.

It is manifest in what is called "common grace." God is kind to all he has made ( Psalm 145:9 ), even when his creatures are ungrateful and wicked ( Luke 6:35; cf.  Matthew 5:45 ). His kindness is intended to lead to repentance, not to rejection of him ( Romans 2:4 ).

In the second place, it is the believer who can truly celebrate God's kindness, even in areas of experience not directly related to salvation from the guilt and punishment of sin. God's kindness is seen in his deliverance of the believer from affliction, fear, and trouble.

Third, God's kindness is manifest in the full salvation that comes through Christ ( 1 Peter 2:3 ). Indeed, our salvation derives from the kindness of God ( Ephesians 2:7-8 ), and it is through continuing in his kindness that we are saved ( Romans 11:22 ).

What is true of God in general is also specifically attributed to Christ, who is gentle ( Matthew 11:29-30 ). In this connection, Jesus' kind yoke might better be understood to speak of the fact that it is gently and considerately laid upon his disciple rather than that it is easy to accomplish.

Human Kindness The Scriptures also teach that divine kindness is to be reflected in the human experience. Indeed, expressing kindness to other human beings is more important than performing ritual sacrifice to God (  Hosea 6:6;  Matthew 9:13;  12:7 ). Thus, we are to love kindness ( Micah 6:8 ) and to be children of the Most High, exhibiting his kindness and mercy ( Luke 6:35-36 ). Even more direct is the simple injunction to be kind ( Ephesians 4:32 ). Kindness often finds a place in the lists of Christian virtues (1Col 13:4;  Colossians 3:12 ). Paul can take the injunction a step further and claim to exemplify kindness in his own life to a degree that commends his ministry as authentic ( 2 Corinthians 6:6 ).

Yet human imitation of God's kindness does not come naturally. In fact, ultimately no one is kind ( Psalm 14:3;  Romans 3:12 ). It is only as the fruit of God's Spirit that kindness can be a consistent part of the believer's experience ( Galatians 5:22 ).

David K. Huttar

Bibliography E. Beyreuther, NIDNTT, 2:105-6; D. N. Freedman, TDOT , 5:22-36; R. L. Harris, TWOT, 1:305-7; D. K. McKim, ISBE, 3:19-20; K. Weiss, TDNT, 9:483-92; H.-J. Zobel, TDOT, 5:44-64.

Hastings' Dictionary of the Bible

KINDNESS . The pattern of all kindness is set before us in the Bible in the behaviour of God to our race. He gives the sunshine and the rain, and fruitful seasons and glad hearts, food and all the good they have to the just and the unjust alike (  Matthew 5:45;   Matthew 7:11 ,   Acts 14:17 ). But the exceeding wealth of His grace is shown unto us in kindness toward us in Christ Jesus (  Ephesians 2:7 ). God’s glory no man can look upon and live. It is a light that no man can approach unto. It is inconceivably great, incomprehensibly grand, unimaginably exalted above the grasp of man’s mind. But the kindness of God is God’s glory stooping to man’s need. It is God’s power brought within man’s reach. It is God’s mercy and God’s love and God’s grace flowing through time and through eternity, as broad as the race, as deep as man’s need, as long as man’s immortality. The Bible reveals it. Jesus incarnated it. In His life the kindness of God found its supreme manifestation (  Titus 3:4-7 ). All the children of God are to be like the Father in this regard (  Matthew 5:48 ,   Romans 12:10 ,   Colossians 3:12-14 ). The philanthropy of God (  Titus 3:4 ) is to be reproduced in the philanthropy of men (  2 Peter 1:7 ).

D. A. Hayes.

Bridgeway Bible Dictionary

Like many words that indicate qualities of character and behaviour, ‘kindness’ has a very broad meaning. It may be well understood through the study of a number of words closely associated with it.

In older versions of the English Bible, kindness is one of the words used to denote God’s covenant love for Israel ( Micah 6:8; see LOVE, sub-heading ‘Steadfast love’). It is also used in connection with God’s goodness, patience and forbearance ( Romans 2:4;  Galatians 5:22-23;  Titus 3:4; see Goodness ; Mercy ). Christians likewise are to be kind, particularly in being patient with people and circumstances that test or annoy them ( 2 Corinthians 6:6;  Ephesians 4:32;  Colossians 3:12-13; see Patience ). The meekness of Christ is a demonstration of his kindness ( Matthew 11:28-30; see Meekness ).

King James Dictionary

KINDNESS, n. from kind, the adjective.

1. Good will benevolence that temper or disposition which delights in contributing to the happiness of others, which is exercised cheerfully in gratifying their wishes, supplying their wants or alleviating their distresses benignity of nature. Kindness ever accompanies love.

There is no man whose kindness we may not sometime want, or by whose malice we may not sometime suffer.

2. Act of good will beneficence any act of benevolence which promotes the happiness or welfare of others. Charity, hospitality, attentions to the wants of others, &c., are deemed acts of kindness, or kindnesses.  Acts 28

Webster's Dictionary

(1): ( a.) A kind act; an act of good will; as, to do a great kindness.

(2): ( a.) The state or quality of being kind, in any of its various senses; manifestation of kind feeling or disposition beneficence.

Charles Buck Theological Dictionary

Civil behaviour, favourable treatment, or a constant and habitual practice of friendly offices and benevolent actions.

See Charity, Gentleness

International Standard Bible Encyclopedia

kı̄nd´nes ( חסד , ḥeṣedh  ; χρηστότης , chrēstótēs ): "Kindness" in the Old Testament is (with one exception) the translation of ḥeṣedh , "kindness," "favor," "mercy," etc., used chiefly of man but also of God (  Genesis 20:13;  Genesis 40:14;  1 Samuel 15:6;  1 Samuel 20:14 ,  1 Samuel 20:15;  2 Samuel 9:3;  Nehemiah 9:17;  Psalm 141:5;  Isaiah 54:8 ,  Isaiah 54:10 , etc.); ṭōbh , "good," is once so translated ( 2 Samuel 2:6 ). In the New Testament chrēstotēs , "usefulness," "beneficence," is rendered "kindness" 4 t in the King James Version ( 2 Corinthians 6:6;  Ephesians 2:7;  Colossians 3:12;  Titus 3:4 , and in  Galatians 5:22 the Revised Version (British and American)); see Gentleness; Goodness . Philanthrōpı̄a , "love of mankind," is translated "kindness"  Acts 28:2 ), and philadelphı̄a , "love of the brotherhood" ( 2 Peter 1:7 , the English Revised Version "love of the brethren," the American Revised Version margin "Gr, love of the brethren").

For "kindness" ( Psalm 31:21 ) the Revised Version (British and American) has "lovingkindness," and the American Standard Revised Version in other places where the reference is to God; for "shew," "shewed kindness" ( Joshua 2:12 ) "deal," "dealt kindly"; for "The desire of man is his kindness" ( Proverbs 19:22 ) the American Standard Revised Version has "That which maketh a man to be desired is his kindness," the English Revised Version "The desire of man is (the measure of) his kindness," like the American Standard Revised Version in m; for "merciful kindness" ( Psalm 117:2 ) the American Standard Revised Version has "lovingkindness," the English Revised Version "mercy "; both have "lovingkindness" ( Psalm 119:76 ); for "of great kindness" ( Nehemiah 9:17;  Joel 2:13;  Jonah 4:2 ) the American Standard Revised Version has "abundant in lovingkindness," the English Revised Version "plenteous in mercy"; the Revised Version (British and American) has "kindness" for "mercy" ( Genesis 39:21 ); for "pity" ( Job 6:14 ); for "goodness" ( Proverbs 20:6 ); "favor and kindness" the American Standard Revised Version, for "grace and favor" ( Esther 2:17 ). See Lovingkindness; Mercy .