Introduction

The word “bless” is a regular part of life in the South. Clerks conclude the transaction with “Have a blessed day.” Little old ladies conclude the gossip huddle with “Bless his heart.” Families begin the meal by “asking a blessing.”

Who doesn’t want to receive the Lord’s blessing? The heavenly Father is the greatest gift giver, reputed for giving good gifts to his children (Mt. 7:11). Jesus understood that obedience is tied to the desire for a reward. Nine times in the Sermon the Mount Jesus motivates obedience with the promise of rewards (Mt. 5:12, 46; Mt. 6:1, 2, 4, 5, 6, 16, 18). His followers should help those in need so they don’t lose their reward (Mk. 9:41). Those who obey God’s will have a reward (1 Cor. 9:17f) because God rewards those who seek him (Heb. 11:6). John tells Christians to watch themselves so they can win a full reward (2 John 8).

So, a biblical theology of blessing is more than just an academic exercise. What does the Bible say about blessings? Consider six biblical principles of God’s blessings.

Old Testament Survey

The Hebrew word berāḵāh translates into the word “blessed.” This word occurs over 400 times in the Old Testament and is often contrasted with the curse of God (Gen. 27:12; Dt. 11:26fff, 23:5, 28:2, 33:23). It generally signifies God bestowing good to his people. This is often material blessings (Dt. 11:26; Pr. 10:22; 28:20; Is. 19:24), though it can also refer to spiritual blessings (Lev. 21:8; Is. 44:3).[1]

First, God blesses his people richly.

Gage Crowder explains, “We can see the importance of the benediction pattern in the covenant-making and covenant-renewing passages throughout Scripture. After God creates the world and places Adam and Eve in the Eden, He consummates His creation by blessing humanity before commissioning them and taking His rest (Gen. 1:28). When God re-creates the world in the days of Noah, the pattern of benediction and commission is repeated on Mount Ararat (Gen. 9:1). God pronounces a three-fold benediction while making his covenant with Abraham (Gen. 12:1-3). Under the Mosaic covenant, the sacrificial offerings ended with a benediction, often referred to as the Aaronic blessing, which Aaron would perform in front of the Tabernacle (Lev. 9:22-24; Num. 6:22-27). When David desires to bless God with a house of Cedar to dwell in on Mount Zion, God flips the script and pronounces an eternally secure blessing over David and his offspring (1 Sam. 7). Later, Solomon blesses the Lord of Heaven and Earth and His people Israel for keeping steadfast love—covenant love—to David his father, and all of Israel’s generations from Abraham onward (1 Kings 8:12-66). After sealing the New Covenant in His blood, the Lord Christ pronounces a benediction over his apostles immediately before His ascension (Luke 24:50). From beginning to end, God has been on a mission to bless humanity.”[2]

Second, blessings are intended for wide distribution.

The Abrahamic covenant is a promise to make Abraham a great nation, to bless him, to make his name great, to make him a blessing to all the earth, and to bless those who bless him and curse those who curse him (Gen. 12:1-3). This is not God’s first covenant. Neither is it something entirely new. The Abrahamic covenant echoes the conclusion of the flood narrative (Gen. 8:15-19). Abraham, like Noah, marks the newest beginning to fulfill God’s original plan of blessing the people of the earth (Gen. 1:28). God will bless Abraham (Gen. 12:1-3; 13:15f; 15:5, 18; 17:6-8; 22:17-18; 25:11; 26:2-4; 27:27-29; 49:28) like he blessed Noah and his sons (Gen. 9:1). The promise to Abraham and his descendants is the reiteration of God’s original blessing to Adam and Eve. The families of the earth (Gen. 10) were dispersed because of their rebellion (Gen. 11). These same people of the earth, and their descendants, are to be blessed through Abraham and his seed (Gen. 12:3). Before Abraham, the blessing came through not eating of the tree (Gen. 2:17). Then it came by getting on the ark (Gen. 7:23b). With the Abrahamic covenant, the blessing is through identification with Abraham and his seed (Gen. 12:3).

Thereafter, the book of Genesis answers the question, “Who is the seed of Abraham?” Who is the seed of promise? Is Abraham too old to have a child (Gen. 16-17)? Is the promise through Isaac or Ishmael (Gen. 21)? Jacob or Esau (Gen. 25-26)? Which of the twelve sons of Jacob will be the future seed of Abraham (Gen. 49:8-12)? Jacob distributes blessings to his sons (Heb. 11:21) and the seed will be the lion of the tribe of Judah and “to him shall be the obedience of the peoples” (Gen. 49:10). In Genesis, the theme of the seed is tied to the theme of blessing. Notice what Genesis 49:28 repeats three times, “All these are the twelve tribes of Israel. This is what their father said to them as he blessed them, blessing each with the blessing suitable to him.”[3]

All the nations of the earth are blessed through God blessing Abraham and his seed (Gen. 2:7; 12:3). God promised Abraham a special relationship with his descendants of covenant blessings. Genesis 12:2-3 “And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.” Genesis 17:16, “I will bless her, and moreover, I will give you a son by her. I will bless her, and she shall become nations; kings of peoples shall come from her.” Genesis 22:17-18, “I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.”

Just like the Abrahamic Covenant contained a universal missionary telos, so too does the Mosaic Covenant (Dt. 28:10). The first step in the salvation of the nations is the blessing of Israel. A multinational congregation will bear the name of the God of Israel (Is. 19:19-22; Jer. 12:14-17; Amos 9:12). In the covenant of God, ethics is evangelism. God makes his people holy (Dt. 28:9) and this attracts the nations of the earth (Dt. 28:10). By blessings His people (Gen. 18:19), God will bless the nations.[4]

Third, blessing is tied to fruitfulness.

This is illustrated in Genesis 1:22, 28. God blessed them and told them to be fruitful and have children. Blessing and fruit-bearing are closely connected. Jacob’s blessing to Joseph is that he will be “a fruitful bough by a spring.” Just as blessing means fruitfulness for Adam in the Garden (Gen. 1:28), Joseph’s blessing is fruitfulness “of the womb” (Gen. 49:25) and prosperity for his children, which are Joseph’s “branches run over the wall” (Gen. 49:22). But the blessing of children is only received by those who obey God and have children. When Yahweh’s blessing was removed, Saul and his children died (1 Chron. 10). David was blessed and had many children (1 Chron. 14:3-7). When Rehoboam welcomed the Levites from the north he was blessed with children (2 Chron. 11:8-23), but apostate Jehoram’s children were killed (2 Chron. 21:14, 16-17).[5]

Fourth, blessing and obedience are inseparable

Blessings are only enjoyed through obedience, which doesn’t earn the blessings, but appropriates the distribution of them. Blessings are unthinkable without obedience and obedience is unthinkable without God’s blessing. When you add it all up, obedience is costly. The law required animal sacrifices (Dt. 12), tithes (Dt. 14, 26), debt release every seventh year, requirements to be generous (Dt. 15:1-18), and Passover feasts and payment to priests (Dt. 18:1-8). Costly though it may be, covenant fidelity isn’t burdensome (1 Jn. 5:4). It is the condition for God’s blessing, especially that of taking possession of the land (Dt. 6:18, 8:1, 11:8f, 16:20; Josh. 1:6, 14:1-6, 19:49-51).[6]

Deuteronomy 28 reveals that God’s covenant relationship with Israel includes blessings and cursings. The blessings include military and material prosperity (Dt. 28:2-14). God’s blessings are given not for Israel’s merit (Dt. 8:17f; 9:4-6) but from the fact that they are God’s people who have received God’s electing love (Mal. 1:1-5). Blessings are built-in to the covenant God made with Abraham and they are part of the continuing structure of God’s covenant relationship with Israel. God’s covenant with Moses echoes the three main elements of God’s covenant with Abraham. God would make them a great people. God would bless them. God would give them a land (Dt. 1:8-11).

New Testament Survey

Fifth, blessings occur within a covenantal context.

In the New Testament, there are primarily two words (and their cognates) that translate into the word “blessed.” The first is makarios, which usually describes someone who has the special favor of God.[7] This word occurs fifty times in the New Testament. Twice it refers to God (1 Tim. 1:11, 6:15). Jesus uses the word in the Sermon on the Mount (Mt. 5:3, 4, 5, 6, 7, 8, 9, 10, 11) and the Sermon on the Plain (Lk. 6:20, 21, 22). Those who see, hear, and obey with faith are blessed (Mt. 13:16, 16:17, 24:46; Lk. 1:45, 10:23, 11:28; Jn. 20:29; Js. 1:12, 1:25; 1 Pt. 3:14, 4:14; Rev. 22:7). Those are stand ready are blessed (Lk. 12:37, 38; Rev. 16:15) and blessed are those not offended by Jesus (Mt. 11:6; Lk. 7:23). Blessed are those who receive God’s grace (Rom. 4:7, 8; Titus 2:13; Rev. 19:19, 20:6, 22:14).

The second word is eulogētos, which is a to praise or speak well of.[8] This word occurs forty-one times in the New Testament. Four times it is a blessing for a meal, which amounts to thanks (Mt. 14:19; Mk. 6:1, 8:7; Lk. 9:16).[9] Four times it is a blessing or thanksgiving for the Lord’s Supper, which is why the Supper is sometimes referred to as the Eucharist, which means thanksgiving (Mt. 26:26; Mk. 14:22; Lk. 24:30; 1 Cor. 10:16). Six times it is a blessing of praise for Jesus (Mt. 21:9; Mk. 11:9, 11:10; Lk. 13:35, 19:38; Jn. 12:13) and five times it is a blessing of praise for God the Father (Lk. 1:64, 2:28, 24:53; 1 Cor. 14:16; Js. 3:9). Nineteen times it is used to bless a human being, including patriarchs (Mt. 23:39, 25:34; Lk. 1:42 twice, 2:34, 6:28, 24:50, 24:51; Acts 3:26; Rom. 12:14; 1 Cor. 4:12; Gal. 3:9; Eph. 1:3; Heb. 6:14, 7:1, 7:6, 7:7, 11:20, 11:21; 1 Pt. 3:9).

A third word, katalogein is used once in the New Testament when Jesus took the infants “in his arms and blessed them, laying his hands on them” (Mk. 10:16). This word means to “bless ardently.” It has the same meaning as makarios and eulogētos, only with more loving fervor. Jesus is asking the Father to bestow divine favor on the child. This is not a hypothetical benefit, but a covenantally significant benefit.[10]

The common factor for makarios, eulogētos, and katalogein is that of approval. Sometimes man blesses God with approval and praise. Most of the time God blesses man with approval, solidifying his covenant status and eschatological blessing (Rev. 19:7-9; Rev. 22:14).[11]

Sixth, blessing is received fully in Jesus Christ

Christ is supremely blessed because he fully embodies the virtues of the law and obtains all the blessings of the law (Acts 13:34; Rom. 1:25, 9:5, 15:29; 2 Cor. 11:31; 1 Tim. 6:15) by his death (Rev. 5:12) and resurrection (Rev. 5:13).[12] He is the heir of all things (Heb. 1:2) and Christians are co-heirs of Christ (Rom. 8:17; Gal. 3:29, 4:7; Eph. 3:6; Titus 3:7; James 2:5), which means they participate in the blessings of Christ (1 Cor. 10:16) and receive the richness of God’s covenant blessings (Gal. 3:8-14; Eph. 1:3, 6; James 1:25, 5:11; 1 Pt. 3:14, 4:14).

The elect will fully experience the blessings of Christ (Titus 2:13) when Christ returns and consummates the physical reconciliation of the world (Col. 1:20, 22), complete with resurrected bodies (1 Cor. 15:35-49), the final defeat of the enemy (1 Cor. 15:24-28), the old cosmos refined with fire (2 Pt. 3:10ff), and the re-creation of the new cosmos (2 Pt. 3:13). Then God’s people will reign as kings with Christ (2 Tim. 2:12; Rev. 5:10, 22:5), possess a resurrected body and spirit that are imperishable (1 Cor. 15: 42, 52), and live in a new imperishable city (Rev. 21:1-10).[13]  

Conclusion

The covenant concept of blessing offers a profound understanding of our place in the tapestry of the world. From the pages of scripture, we glean a multifaceted understanding of what it means to be blessed. It extends beyond mere material abundance or worldly success to include the divine favor that touches every aspect of our lives. Blessings assume a covenant relationship with God that brings about spiritual fulfillment, peace, and purpose.

It is in acts of love, forgiveness, and selflessness that we find ourselves aligned with the divine flow of blessings. It also means that those who receive blessings are the sort who share those blessings with others. Blessings are never individualistic or self-centered. They always look beyond our greedy desires and ambitions. By receiving the blessing of God we become conduits through which blessings flow to the nations. This is the transformative power of divine favor that fulfills the missionary purpose of the Abrahamic Covenant.

[1] Wessel, W. W. (1996). “Blessing.” In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., p. 143). InterVarsity Press.

[2] https://trinityreformedkirk.com/2022/07/11/covenant-renewal-worship-the-benediction/

[3] Sailhamer, John H. (1990). Genesis. The Expositor’s Bible Commentary (p. 111-113). Zondervan.

[4] Wright, Christopher J.H. (1996). Deuteronomy. Understanding the Bible Commentary Series (p. 24f, 280-283). Baker Books.

[5] Waltke, Bruce (2007). An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach (p. 244-245). Zondervan.

[6] Waltke, Bruce (2007). An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach (p. 244-245). Zondervan.

[7] The corresponding Hebrew term is ʾašrê, which is typically used as an interjection, i.e. “Oh the blessedness of so and so.”

[8] The corresponding Hebrew term is berāḵāh, which is typically used in connection with God.

[9] Why should we ask a blessing before the meal? Jewish law dictated that before taking a bit of freshly baked bread, they recite the following, “Blessed are You, Lord our God, Sovereign of the Universe, Who has brought forth bread from the earth.” This recognizes that God brought bread from the earth to the table. This helps silence the voice rising from inside that says, “I made the bread! I prepared the meal! I deserve the credit!” Of course it is true that human effort grew the grain. Wheat farmers cultivated the land. Millers produced the flower, which was then bagged and shipped. Mother combined that flour with water and yeast and transformed it into a loaf. Praise for virtue should be a repeatedly experience in our households. Yet there is a master above that must be blessed or else our souls will puff up into inflated egos like the air bubbles puff up the dough.

[10] Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 441). United Bible Societies.

[11] Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 131). Zondervan Publishing House.

[12] Frame, John. (2002). The Doctrine of God (p. 444). P & R.

[13] Beale, G.K. (2011). A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (p. 919). Baker.