What does it mean to bless God?

Genuine blessing therefore comes from God, although God is here designated by the name Jehovah. This name is used for God when it is a case of His entering into a relationship with mankind, in particular with His people Israel (see the use of ‘God’ (El) in Genesis 1 and 2 and, concerning Israel, in Exodus 3:15, 16).

The original meaning of the Hebrew word for blessing (‘barak’) is ‘kneel’ and is used in two different senses: ‘to bless’ (when God acts) and ‘to praise’ (relating to man when he ‘blesses’ God). In the New Testament the relationship between these two acts becomes clearer, since the Greek word (‘eulogeo’) is a compound of ‘good’ (‘eu’) and ‘speak’ (‘logeo’). When we praise God, we are expressing good things about Him. When He expresses good things about us, He is blessing us.

It is impressive to note how God has approached man as a God of blessing from the beginning. The report of creation already shows how God blesses – first the creatures in the water and the air (Gen. 1:22), then man (Gen. 1:28; cf. Gen. 5:2) and the Sabbath Day (Gen. 2:3). After the flood He blessed Noah (Gen. 9:1). Then He called Abraham and blessed both him and those who would bless him (Gen. 12:2, 3). With Melchisedek we find both senses of the word: he blessed (praised) God and pronounced God’s blessing on Abraham (Gen. 14:19-20). It is not possible to list here all the passages where God is mentioned granting blessing (the word occurs over 300 times in the Old Testament), but it is impressive to see God’s intention of blessing mankind.

There are two distinct applications of the word 'blessing.' God blesses His people, and His people bless God, the same word being constantly used for both. It is obvious therefore that it must be understood in more senses than one. Again, we read that "the less [or inferior] is blessed of the better," Heb. 7:7; and though this refers to Melchisedec blessing Abraham, the same thing is true respecting God and His creatures: in bestowing favours God is the only one who can bless. The Christian can say, God hath blessed us with all spiritual blessings in the heavenlies in Christ," Eph. 1:3; but the same verse says, "Blessed be the God and Father of our Lord Jesus Christ," meaning "Thanks be to the God and Father of our Lord Jesus Christ." This signification is further made clear by the records of the institution of the Lord's supper. In Matthew and Mark the Lord took bread, and 'blessed.' In Luke and in 1 Cor. 11:24 He took bread and 'gave thanks.' "Every good gift and every perfect gift is from above, and cometh down from the Father of lights." James 1:17. This is God blessing us, and for which we in return bless God by giving thanks, by praise and worship.

One other Bible word will contribute to our study. Blessing (eulogia and eulogeo) is often given a special meaning when addressed to God, and this meaning is nearly allied to worship and priestly service. The first Bible priest was Melchizedek, of whom we read in Genesis 14. He came out to meet the victorious Abram, and not only blessed Abram, but also blessed God. This dual blessing, coming out from God to men, and then rising from men to God in response, is seen very beautifully in Ephesians 1:3, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us." To bless means to "speak good." God's speaking good regarding His people has enriched them beyond all man's golden dreams; it has given them all spiritual blessings in heavenly places in Christ. Our speaking good to God cannot and does not enrich Him, but such a response to God the Father from His children, answering to His love and giving Him his true place, ever rises as a sweet savour to Him. Blessing, in the special sense of rising from His children in response to the love of God the Father, is thus something very close to worship. In the Revelation, blessing ever rises in connection with the worship of those who, in heaven, prostrate themselves before Him that sits upon the throne and before the Lamb.

The word “blessed” is used in two senses. Simeon blessed God in the sense of the creature worshipping the Creator, the worship that man can give rightly alone to God, and which God alone can rightly receive.

Someone may say, “I can understand God blessing us, for it is written in Hebrews 7:7, ‘The less is blessed of the better.’ It is difficult, however, to see how we can bless God.” The Spirit of God Himself has approvingly recorded the fact in the Word, but He shows that it is a responsive thing with us, as we have pointed out. The case given in Hebrews 7 is to prove the superiority of the Melchisedec order of priesthood to that of Aaron. It is always true that blessing originates with the superior. It is just so in the case of those who belong to God’s “spiritual house” today, all their blessing came from God. The response given is of such a character that it is acceptable to Him by Jesus Christ in the Spirit’s grace and power. Blessing God in that sense may reverently be spoken of as ministering to His happiness! What an honour bestowed upon the redeemed today! Wonderful, indeed is this truth—we can bless God! Shall we not seek that He may receive more from our rejoicing hearts? If Paul and Silas in the prison could sing His praises at midnight, when their feet were fast in the stocks, and their backs were sore—if they in such circumstances were so filled with the blessing of the Lord which maketh rich that they “sang praises unto God”—what a volume of praise and blessing He ought to receive from those who dwell in His house today.

Neither, do I judge, have we warrant for asking God to bless us in the observing of this service, simply because it is our worship, or setting forth of His praise, rather [than] a waiting upon Him for some benefit to ourselves, either in soul or body. We bless Him in this act, rather than ask Him to bless us; we speak good of His name in it, by setting forth the memorial of what He has done, and do not supplicate Him to bless us or to speak good to us by conferring some fresh favour upon us.

God: We can praise, exalt and magnify Him in the midst of all the misery through which we as Christians sometimes go; as Ephesians 1:3 says that God is blessed or highly praised. Many translations have 'Blessed be the God and Father …', which is correct, if we only keep in mind that the meaning of 'blessed' here is directed to God. It means, He is worthy of being praised and worshiped. This means that we tell with awe of His greatness, either to Him Himself (in worship) or to others, to point them to God's great glory. The unbelievers around us: We can bless them, which means allowing blessing to come to them through our behaviour, in which they can see what the gospel has brought about in lost sinners such as we were; and through our words, if we explain to them the blessing of the Gospel. It is a blessing for them if they notice through us Who our Saviour God is. With what goal? That they may be ashamed (1 Pet. 3:16) and come to repentance. How do I come to say this? Verses 10 and following give the answer, 'For he who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit. Let him turn away from evil and do good; let him seek peace and pursue it… And who is he who will harm you if you become followers of what is good?' (vs. 10-13; and you can go on reading until verse 18. Then you will see yourself the context in which this is placed.)

When Ezra opened the book of the Law, all the people stood up spontaneously. This was God's doing, and thus there was seen a willing response for God's Word. Then "Ezra blessed the Lord, the great God" (v. 6). What is implied in this blessing? Mark 14:22 and Luke 22:19, compared together, make this clear, for Mark says, "Jesus took bread and blessed and broke it," while Luke, referring to the same occasion, says, "He took bread and gave thanks and broke it." Thus it is clear that Ezra's blessing was a prayer of thanksgiving. How right it was then for all the people to respond, "Amen, Amen," lifting up their hands and bowing their heads in worship.

(Verse 1). The thirty-fourth Psalm presents the experience by which a godly man learnt to bless the LORD at all times. It is easy to bless the Lord sometimes, when circumstances are favourable, but only faith, that that has proved His goodness and faithfulness, can bless the Lord at all times. Thus lifted above all circumstances the Lord is praised "continually."

What, then, is the great purpose that God has at heart in dwelling amongst men? First, if God has a dwelling-place among men, it is in order that God may be known in blessing to men. Second, if man is blessed, it is in order that God may be praised. These are the two great ends purposed in connection with the House of God — God made known to man in blessing in order that man may turn to God in praise.