What is a blessing according to the Bible?

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.

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.

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.

There are different words that are rendered "blessed" in English, quite a subject in itself. But the verb 'to bless' usually has often a special meaning in both Hebrew and Greek to speak well or to say good things when the Divine aspect is considered. Thus in Hebrews 7:7 where we read, "And without all contradiction the less is blessed of the better". The word 'makarios', means happiness in the highest imaginable state, not from human sources but from God. In the beatitudes on the 'Sermon on the Mount' when the Lord says "Blessed", it is not quite the same word as in Ephesians, it is not a verb there, but an adjective, [makaria] which means the highest form of blessing conferred by God. It cannot be equalled by anything on earth from God's side. In Revelation in the seven references the adjectival form is used.

Perhaps one verse gives a good definition of blessing when it comes from the Lord, Proverbs 10:22, "The blessing of the Lord, it maketh rich, and he addeth no sorrow with it". That would be in contrast with what comes from other sources.

This therefore shows that real blessing from a Biblical perspective is when God's glory becomes visible; if this greatness is experienced and enjoyed – by God (who accepts our praise) or by unbelievers (who see God's greatness in us and get to hear it from us.)

1887 335 1 Cor. 14:16-17. There is a difference between blessing and giving thanks. Blessing goes out toward, and is swallowed up with, the object of praise; while giving of thanks refers rather to the motives for gratitude in him who utters the thanks. Blessing is unlimited; while giving of thanks is measured by the feelings of the one who offers them. Nevertheless they are both necessary and essential parts of worship.

Blessing is two-fold (ver. 2, 3): first to be recipients of blessing; next to be instruments of blessing to others. How good it is thus to be twice blessed — and the occasion of blessing. It is God's own joy to bring the lost into blessing as we see in Luke 15:9-25.

We shall find the Apostle distinguishing these names, and the relationships which they imply, in a very striking manner, when we come to examine in their order the two prayers which he offers for his brethren in this chapter and the third. Our present subject is, rather, the certainty of the believer's blessing, and its fulness. Sovereign goodness and Divine affection are shown to be the never-failing source of this. The worship of God's people, in its simplest and purest sense, is nothing but the grateful recognition, by their faith, of this great principle. We bless God, who has first blessed us; even as the believing recognition of His love creates its apt response in our hearts (1 John 4:19). That God should bless, has been from the beginning the natural flow of the Divine goodness. What He creates for the enjoyment of that goodness, He also blesses. He pronounced His blessing upon Adam when He had formed Him at His will. Being made in the image of God, the first man was, so long as he continued in a state of innocence, the pre-eminently fit receiver of his Maker's kindness; but from the time of sin's entrance into the world, that ground of blessing has been entirely removed. God, indeed, whose very name is blessed (1 Tim. 1:11, and 6:15), has not failed to manifest Himself, and has never therefore ceased to bless; but His benediction has descended only on the family of faith. The children of promise thus become the heirs of blessing.

As to blessing, unless we speak of the presumption of our own thoughts about sin, we must look to Christ in reference to it. All the blessing is Christ's; it belongs to Him; and to us only as having our portion in and with Him. It all rests on promise, without any reference to the state of man. Our strength and comfort is in seeing this, that it flows down from God as the expression of His thoughts towards us. Just as water reaching a thirsty man, the water has only to do with the thirsty man as it regards quenching his thirst; it does not come from, but merely to, him.

As to blessing, unless we speak on the presumption of our own thoughts about sin, we must look to Christ in reference to it. All the blessing is Christ's; it belongs to Him, and to us only, as having our portion in and with Him: It all rests on promise, without any reference to the state of man. Our strength and comfort is, in seeing this, that it flows down from God as the expression of His thoughts towards us. Just as water reaching a thirsty man, the water has only to do with the thirsty man as it regards quenching his thirst; it does not come from, but merely to him.