II. God indicates that He is superlatively good and loving toward us with [seven] names. First is רחום [rachum]: merciful from His inmost heart [visceribus], for this name is derived from the word heart. It is internal like an afflicted heart with which a mother or a father is wholeheartedly moved on behalf of children when they are in a bad condition. We have an example of this in 1 Kings: As soon as the mother heard Solomon’s judgement that her son (over whom there was a dispute) should be cut in two, her whole heart [visceribus] was disturbed and she said: No, no! Let him instead be given whole to this other woman (1 Kings 3[:26]).

Accordingly, with this word God indicates that His nature is such that, although He would slaughter us on account of our sins, yet He is moved toward us with utmost mercy and compassion, such that He cannot but be moved by our miseries nor can He delight in our destruction.

The second name is חנון [channun]: merciful or gracious and ready to show mercy. Indeed, channun[1] is to give bountifully and to bestow. Hence, it is a disposition whereby one is ready to show mercy and do good to someone. Such is the disposition of parents toward children and of true friends toward their friends. Hence, God indicates that He is so kind that He never shows reluctance about bestowing and conferring favors upon us.

The third name is ארך אפים [erek appayim], slow to anger or literally long of angers, that is, as the Greeks rightly translate it: μακρόθυμος (patient). This is a disposition whereby, although we hate those who do evil, nevertheless, we do not punish them quickly or easily but instead hope that they will repent. This also is a disposition characteristic of parents toward children and of friends toward friends. It is clear testimony both of a good and kind nature and also of love toward those whom we are disposed by such an affection. By this word, God also indicates that He is long-suffering—and, indeed, far more perfectly long-suffering than we are at present. With regard to this, we should observe that God does not say that He is without anger, as if He never grew angry at sins, but merely that He is slow to anger. Therefore, He does grow angry but not quickly, easily, or blindly.

The fourth is רב חסד [rav hesed]: great of mercy, or better great in kindness, as our own translators excellently render it. Indeed, properly speaking, this word indicates kindness or generous beneficence. So also, in Genesis 24[:49], Abraham’s servant, speaking in the name of his lord, told the parents of Rebecca, whom he desired for Isaac’s wife: Now, then, if you act according to hesed[2] and truth with my lord, then tell me (that is, indicate and freely tell) whether you are willing to grant this generous favor to him (that is to say, whether you would give Rebecca as a wife to his son, Isaac), and thus be faithful friends to him. Likewise in many other passages.

Yet, this depends upon compassion or mercy. Accordingly, it is an affection whereby we not only patiently wait for everyone, even those who offend us, to repent but even provoke them to do so with gracious favors.

Hence, God declares Himself to be of such a sort with the phrase rav hesed.[3] And the apostle explains this in Romans 2. For immediately after saying, Or do you despise the riches of His goodness and patience?[4] he added another characteristic of God ([namely,] rav hesed[5]), saying: Are you ignorant that τὸ χρηστὸν τοῦ Θεοῦ (God’s kindness) leads you to repentance? [Rom. 2:4]. That is: [Are you ignorant that] He provokes with favors?

Fifth, ואמת [ve-emet] (with רב [rav] being implicit): and of much truth, or and much with truth, that is, faithful, namely, in promise keeping. For emet[6] is the virtue whereby we are unable not to grant what we promise, so much do we love the truth. Here and everywhere, God declares Himself to be thus. And it is appropriately joined together here with hesed,[7] namely, that He not only shows Himself to be kind and generous but also that, by His promises, He binds Himself to it.

For this reason, the sixth epithet follows: Keeping hesed[8] (mercy or kindness) unto a thousand generations. He teaches that He is of such a nature that He never wearies of showing compassion and kindness to us.

He adds a seventh: וחטאה נשא עון ופשע [Nosei avon vapesha vechata’ah] (the One removing iniquity and transgression and sin).[9] With these words, He includes all types of sins, and He says that His character is such that He pardons all the sins of those who are repentant, no matter how grave. But as for the impenitent, He will add the contrary next. I take the word avon[10] as referring simply to the total corruption of nature. Pesha[11] is any actual prevarication, rebellion, or failure. Ata’ah[12] is sin that is fearless and without shame. It furthermore indicates a habit of sinning. And such ones are properly called sinners in the Scriptures—in Psalm 1, for example. This seventh of God’s epithets teaches how great is the goodness and mercy of Him who forgives every evil deed, no matter how grave, to those who are repentant.

Thus far the second part: the referents of these epithets, properties, and (as it were) powers [virtutes], which God attributes to Himself in this passage. And no one is unaware of how critical a sound understanding of this divine goodness is.