Benediction

Hastings' Dictionary of the New Testament

Benediction —Benedictions on the assembled people pronounced by an officiating priest or minister were a regular part of the liturgies of the temple and the synagogue, but no direct mention is made of these in the Gospel narratives. Quite similar in character, however, are the benedictions on persons, which are not a part of the ceremonial of Divine worship. Of these there are several examples in the Gospels ( Luke 2:34;  Luke 6:28;  Luke 24:50 and  Mark 10:16). All such words of blessing are liable to have magical power attributed to them, but in form and origin they are simply a prayer addressed to God for the wellbeing of some person or persons in whose presence they are uttered. They may be exemplified from the benediction of the Jewish liturgy: ‘The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace’ ( Numbers 6:24-27). In the NT the verbs εὐλογεῖν ( Luke 2:34;  Luke 6:28;  Luke 24:50) and κατευλογεῖν ( Mark 10:16) denote ‘to utter a benediction’ in this sense.

εὐλογεῖν properly means to ascribe (to God) praise and honour ( benedicere ). In accordance with the usage of the OT and NT and of the Christian Church, this act also is termed ‘benediction.’ It is of the nature of thanksgiving and praise to God for His goodness, and differs essentially from that kind of benediction which is a prayer that Divine favour may be shown to those whom the speaker ‘blesses.’ In the NT this second kind of benediction is expressed by εὐχαριστεῖν, ‘give thanks,’ as well as by εὐλογεῖν. The Jewish custom of blessing God on every possible occasion (see below) supplies a probable explanation of the designation of God in  Mark 14:61 ὁ εὐλογητός, ‘the Blessed.’ It does not, however, appear that this title was current in Jewish literature (Dalman, Words of Jesus , p. 200).* [Note: Enoch 77:1 seems to supply a parallel. In Berakhoth vii. 3 (ed. Surenhusius) הַמֽבֹרָךְ is an epithet qualifying אֲדנָי.] Elsewhere in the NT εὐλογητός is used as an epithet of God ( e.g.  Luke 1:68). This is the Jewish usage of הַמברָךְ.

The double sense of εὐλογεῖν, just explained, is due to the meaning of בֵּרַךְ and the LXX Septuagint use of εὐλογεῖν. It has a third signification when God is the subject, namely ‘bless,’ i.e. prosper. This also is a meaning of בֵּרַךְ (see Blessing). In the Gospels the only instances of the third usage are cases where the participle εὑογημὲος, ‘blessed,’ is employed, εὐλογεῖν meaning to pronounce a benediction never occurs in John, but εὑλογημὲνος appears in  John 12:13.

1. Benedictions on men .—In Jewish life the occasions of pronouncing benedictions on men were numerous. Besides those of the temple and the synagogue, and perhaps even older than these, were the salutations customary at meeting and parting, entering a house and leaving it, which were all benedictions. The blessings of the aged and of parents were specially valued, and were often a part of the solemn farewell of the dying. In the temple a benediction was regularly pronounced at the conclusion of the morning and evening sacrifices. The statement in  Luke 1:21 that the people waited for Zacharias may be an indirect reference to this custom. But the intercessory benedictions recorded in the Gospels are chiefly of the nature of greetings or salutations ( Luke 1:28 f.,  Luke 1:42,  Luke 13:35 =  Matthew 23:39 =  Psalms 118:26). Our Lord commends to His disciples the practice of saluting a house when they enter it, i.e. , of pronouncing a benediction on those resident in it ( Matthew 10:12 =  Luke 10:5). The actual words of such a benediction are given in  Luke 10:5 ‘May peace rest on this house’ (cf.  Luke 1:40). Christ’s farewell to His disciples before His ascension was expressed in words of blessing ( Luke 24:50 f.). It is to be understood in the light of what has already been said regarding Jewish customs. Simeon’s benediction ( Luke 2:34) was that of an old man and a priest. But in any circumstances benedictions were appropriate as expressions of goodwill (cf.  Luke 6:28 and  Mark 11:9 f.).

εὐλογημένος (= בָדוּךְ) in formulas of blessing may, be understood to express a wish, ‘Blessed be thou.’ This is clearly the meaning in  Psalms 118:26 (LXX Septuagint), and consequently in  Mark 11:9 =  Matthew 21:9 =  Luke 19:38 =  John 12:13 and  Matthew 23:39 =  Luke 13:35, where the Psalm is quoted. In the Gospels Revised Version NT 1881, OT 1885 makes the phrase a statement, and so does Authorized Version except in  Luke 19:38 (cf.  Mark 11:10). There are similar phrases in  Mark 11:10 and  Luke 1:42. μακάριος, although translated in the Authorized and Revised Versions ‘blessed,’ is not used in benedictions, and has a different meaning (see Blessing).

There is at least one clear reference to the attitude adopted in the act of benediction ( Luke 24:50). The uplifting of the hands there spoken of (cf.  Leviticus 9:22) is not peculiar to benedictions; according to ancient custom, Babylonian and Egyptian as well as Hebrew, when prayer was offered in a standing posture the hands were uplifted or spread out ( Psalms 28:2,  Isaiah 1:15 etc.). It is not equally certain that the laying of hands upon the children who were blessed by Christ ( Mark 10:16) is directly connected with the act of benediction as such, although  Genesis 48:14 may be quoted in support of that view. The request made to Christ is that He should touch the children ( Mark 10:13 =  Luke 18:15; but cf. ||  Matthew 19:13), and that is something different from a request that He should bless them (see  Mark 5:28, and cf. possibly  Luke 2:28).  Matthew 19:13 may be regarded as an interpretation of  Mark 10:16; benedictions of persons are intercessory prayers on their behalf.

2. Benedictions of God .—The practice of uttering benedictions on God is a highly characteristic expression of Jewish religious life. It is broadly formulated as a duty in the Talmud in the words, ‘Whoever benefits from this world without (reciting) a benediction, acts as if he robbed God’ ( Berakhoth , 35 a ). Any circumstance or event which recalls or exhibits God’s goodness or power is an appropriate occasion for ‘blessing’ God. At circumcisions, redemptions of the first-born, marriages, etc., benedictions of this class were employed along with others invoking blessings on men. Sometimes unusual experiences and special circumstances called them forth. But the ordinary routine of life, and particularly the daily meals of the family and the individual, equally fulfil the conditions which prompt their use. The Jewish ‘grace’ pronounced at meal-times was an act of thanksgiving to God, that and nothing more. The procedure is described in the Mishna ( Berakhoth ) and in other Jewish sources. When several sat down to a meal together, one usually gave thanks for all, although each in certain circumstances was expected to do so for himself. A company is said to be constituted by the presence of three persons. The meal commenced with a benediction and with the breaking of bread. Whoever broke the bread also spoke the benediction. This was the part of the master of the house, the giver of the feast, or the most important person in the company. There were differences in the words of blessing, according to the formality of the occasion and the character of the dishes that were served. During one meal several benedictions might be pronounced, referring to the various articles of food separately (for the ordinary formulas used in blessing bread and wine, see Blessing). During the Passover meal benedictions were pronounced at several fixed points. Every meal was concluded with a benediction. In the Passover meal the last benediction was spoken before the actual conclusion; a hymn was sung at the very end.

It is not easy to draw a line in principle between the thanksgiving of God which is benediction and that which is denoted by the word ‘praise’ (αἰνεῖν). But there is a practical distinction. The use of special formulas, and especially of the word בָּדוּךְ ‘blessed’ (εὐλογημένος), is characteristic of benedictions.

There are only three references in the Gospels to benedictions of God other than those pronounced at meal-times. In each case they are prompted by unusual manifestations of Divine favour to the speakers ( Luke 1:64 Revised Version NT 1881, OT 1885,  Luke 2:28;  Luke 24:53). The actual words of benediction are not recorded in any case.  Luke 2:29-32 is a prayer supplementing the benediction proper.

Four narratives in the Gospels allude to blessings pronounced at meal-times. The occasions are the miracles of the feeding of the 5000 and of the 4000, the institution of the Lord’s Supper, and the evening meal at Emmaus. The reference in every case to the breaking of bread is noteworthy. It emphasizes the character of the act as one in accordance with Jewish custom. The Jewish formulas of blessing at meal-times make it perfectly certain that no blessing on the food is asked, but that God is thanked for the food. Illustrations of this meaning of the word ‘bless’ are found in the parallel narratives of the Gospels themselves.  Luke 22:19 has ‘give thanks’ (εὐχαριστήσας) in place of the ‘bless’ (εὐλογήσας) of  Mark 14:22 and  Matthew 26:26;  John 6:11 has ‘give thanks’ where the Synoptists have ‘bless’ (cf. also the parallel expressions in  1 Corinthians 14:16). When the grammatical object of the verb is an article of food, ‘bless’ then signifies ‘pronounce a benediction over,’ i.e. ‘give thanks to God for’ the food in question (so  Mark 8:7 and  Luke 9:16). The same construction occurs in the OT ( 1 Samuel 9:13), (in the Mishna בִּדַךְעִל is generally used). Christ’s blessing of the elements in the institution of the Lord’s Supper should no doubt be understood in the light of these facts.

The only other passage in the NT where a material object is said to be blessed is  1 Corinthians 10:16, and it really belongs to the category just explained. The expression ‘cup … which we bless’ means simply ‘cup for which we give thanks,’ over which we pronounce our benediction. In Jewish phraseology material objects may be consecrated or hallowed, but they cannot be said in the same sense to be blessed.

 Mark 6:41 (and so the parallels) speaks of Christ looking up to the sky, and implies, no doubt, in accordance with the circumstances, that He stood while He offered His prayer of thanksgiving. But the ordinary Jewish practice seems to have been to sit while grace was being said. In  John 6:23 it is not obvious at first sight why the words ‘when the Lord gave thanks’ have been added. Perhaps they were intended to mean ‘when the Lord was giver of the feast.’ The statement in  Luke 24:30 that the risen Christ was recognized in the breaking of bread seems to imply that the disciples were familiar with the manner in which He acted on such occasions, and that there was something peculiar or characteristic in the procedure which He followed. Doubtless the act as He performed it was always deliberate and impressive.

The application of the word εὐλογεῖν to meals is common to the Synoptists, but St. Matthew ( Matthew 15:36) and St. Luke ( Luke 22:19) both substitute on one occasion εὐχαριστεῖν for St. Mark’s εὐλογεῖν ( Mark 8:7;  Mark 14:22). εὐλογεῖν with God as explicit object occurs in St. Luke only ( Luke 1:64;  Luke 2:28;  Luke 24:53). St. John does not use the word at all in this sense (see  John 6:11 and cf. also  John 11:41).

Literature.—See the authorities cited at end of art. Blessing.

W. B. Stevenson.

Charles Buck Theological Dictionary

In a general sense the act of blessing, or giving, praise to God, or returning thanks for his favours. The Jews, it is said, are obliged to rehearse a hundred benedictions per day, of which eighty are to be spoken in the morning. It was usual to give a benediction to travellers on their taking leave; a practice which is still preserved among the monks. Benedictions were likewise given among the ancient Jews as well as Christians, by imposition of hands. And when at length the primitive simplicity of the Christian worship began to give way to ceremony, they added the sign of the cross, which was made with the same hand as before, only elevated or extended. Hence benediction in the modern Romish church is used, in a more particular manner, to denote the sign of the cross made by a bishop or prelate as conferring some grace on the people. Benediction is also used for an ecclesiastical ceremony, whereby a thing is rendered sacred or venerable.

In this sense benediction differs from consecration, as in the latter, unction is applied, which is not in the former: thus the chalice is consecrated, and the pix blessed; as the former, not the latter, is anointed, though in the common usage these two words are applied promiscuously. The spirit of piety, or rather of superstition, has introduced into the Romish church benedictions for almost every thing: we read of forms of benedictions for wax candles, for boughs for ashes, for church vessels, for ornaments, for flags, or ensigns, arms, first fruits, houses, ships, paschal eggs, cilicium, or the hair-cloth of penitents, church-yards, &c. In general, these benedictions are performed by aspersions of holy water, signs of the cross, and prayers suitable to the nature of the ceremony. The forms of these benedictions are found in the Roman pontifical, in the Roman missal, in the book of ecclesiastical ceremonies, printed in Pope Leo X.'s time, and in the rituals and ceremonies of the different churches, which are found collected in father Martene's work on the rites and discipline of the church.

Watson's Biblical & Theological Dictionary

in a general sense, the act of blessing in the name of God, or of giving praise to God. or returning thanks for his favours. Hence benediction is the act of saying grace before or after meals. Neither the ancient Jews, nor Christians, ever ate without a short prayer. The Jews are obliged to rehearse a hundred benedictions every day; of which, eighty are to be spoken in the morning. Rabbi Nehemiah Baruch, in 1688, published a discourse on the manner wherein the sacerdotal benediction is to be pronounced. In the synagogue of Ferrara, it is rather sung than spoken. Among the ancient Jews, as well as Christians, benedictions were attended with the imposition of hands; and Christians, in process of time, added the sign of the cross, which was made with the same hand, elevated or extended. Hence, in the Romish church, benediction was used to denote the sign of the cross, made by a bishop or prelate, from an idea that it conferred some grace on the people. The custom of receiving benediction by bowing the head before the bishops, is very ancient; and was so universal, that emperors themselves did not decline this mark of submission. Under the name benediction the Hebrews also frequently understood the presents which friends made to one another; in all probability because they were generally attended with blessings and prayers, both from those who gave and those who received them. The solemn blessing pronounced by the Jewish high priest upon the people, is recorded  Numbers 6:22 , &c: "The Lord bless thee, and keep thee: the Lord make his face to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace." The great Christian benediction is, "The grace of our Lord Jesus Christ, the love of God the Father, and the fellowship of the Holy Ghost, be with you always." See Blessing .

Holman Bible Dictionary

 Numbers 6:24-25 Romans 15:13 Romans 16:25-27 1 Corinthians 16:23 2 Corinthians 13:14 Galatians 6:18 Ephesians 3:20-21 Ephesians 6:23-24 Philippians 4:23 1 Thessalonians 5:28 2 Thessalonians 3:18 1 Timothy 4:20 2 Timothy 4:22 Titus 3:15 Philippians 1:25 Hebrews 13:20-21 13:25 1 Peter 5:14 2 Peter 3:18 3 John 1:15 Jude 1:24-25Blessing And Cursing

Webster's Dictionary

(1): (n.) The short prayer which closes public worship; as, to give the benediction.

(2): (n.) A blessing; an expression of blessing, prayer, or kind wishes in favor of any person or thing; a solemn or affectionate invocation of happiness.

(3): (n.) The act of blessing.

(4): (n.) A solemn rite by which bells, banners, candles, etc., are blessed with holy water, and formally dedicated to God.

(5): (n.) The form of instituting an abbot, answering to the consecration of a bishop.

Baker's Evangelical Dictionary of Biblical Theology

See Thanksgiving Thankfulness

International Standard Bible Encyclopedia

ben - ē̇ - dik´shun  : From the earliest times the records bear testimony that pronouncing the benediction or giving the blessing was a common practice. In the temple service, this duty was assigned to the Aaronites and was made an impressive part of the service. The form of the benediction used is given in  Numbers 6:22-27 . References to this practice may be found in  Leviticus 9:22;  Deuteronomy 10:8;  2 Chronicles 30:27 . After a time, minute directions were given concerning it and careful preparation was made for this part of the service. All Aaronites, of proper age, were entitled to perform this service, except those who by previous conduct or on account of physical defect were disqualified. One who had killed another, whether intentionally or otherwise, or who had violated the marriage vows, had given himself excessively to wine drinking or other excesses, or indeed had been guilty of unrighteous conduct or life, was not only prohibited from pronouncing the blessing, but was required to withdraw before this part of the service was performed. If one was blind even of one eye, or had a defect in his hands or speech, or was a hunchback, he was also excluded. Before the priest could engage in this service he was required to wash his hands. Then, with uplifted hands, while the people stood, he uttered the words of blessing. The main idea was that Thus the name of Yahweh was put on the people. Later it came to be regarded as having some special blessing in and of itself, a result against which the more spiritual of the priests protested.

It was common not only to pronounce the benediction in the public worship but also in the family. We have such instances in  Genesis 9:26 ,  Genesis 9:27;  Genesis 27:27-30 . This practice prevailed also on many other occasions not only in Israel, but among the heathen as well. We may readily see, therefore, that from the very beginning of the Christian church the use of the benediction was common. In the course of time an extensive liturgy developed on this subject and it may be said that there are now three distinct ideas in the church as to the benediction. That section of the church which regards the minister as clothed with sacerdotal powers, holds that the blessings pronounced are actually conferred in the act of the utterance of the words, because of the powers conferred upon him when he was set aside for the sacred office. On the other hand it is held that it is merely a prayer that God may bestow certain blessings on the people. From this position others dissent, and teach that it is the declaration of the special privileges and relations in which those stand who have entered into covenant fellowship with Christ; that the blessings now declared are theirs by fight of that relation, and are conferred upon them by the Holy Spirit. The Greek and Roman Catholic churches take the first portion, and therefore we find among them much of detail and minutiae as to the manner in which it should be pronounced. In the Greek church the priest raises his hand with the thumb touching the third finger, signifying the procession of the Holy Ghost from the Father alone; or according to others to form the sacred name Ihs . In the Roman church the form is, the thumb, first and second fingers are to be open, to symbolize the Trinity. In this church too, the benediction is pronounced in a multitude of cases and in each case the thing so blessed by the priest is made sacred. Crosses, church vessels, houses, paschal eggs, churchyards, are Thus blessed. Every parish has a collection of these forms of blessing in what is known as the "Benedictionale." The authority for this is based on some documents claiming to reach back to early church history, but as they belong to the forged decretal class, the position of the Roman church on this subject is untenable.

Apostolic benedictions, as we find them in the epistles, present considerable variety. One of the striking features is that in a number of cases there is the omission of the Holy Ghost. The best explanation seems to be that the Father and the Son effect the redemption of the world and the Holy Ghost applies the blessing so wrought out. "Grace, mercy and peace" may then be said to be sent from the Father and the Son through the Holy Ghost to be the possession of all who have come into the kingdom. The third person of the Trinity, being Thus in the act of applying the blessing, is not mentioned. The fact that in other cases Father, Son and Holy Ghost are mentioned, proves that the writers knew the character and office of the Holy Ghost. The most common form used today is that in  2 Corinthians 13:14 . Occasionally some changes are introduced by ministers, but it would seem best to adhere strictly to the Scriptural forms. See Blessing; Salutation .

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(1.) In The Romish Church, an ecclesiastical ceremony, whereby a thing is rendered sacred or venerable. It differs from consecration, in which unction is used. The Romanists consecrate the chalice and bless the pyx. Superstition in the Romish Church has introduced benedictions for almost every thing. There are forms of benediction for wax candles, for boughs, for ashes, for church vessels and ornaments, for flags and ensigns, arms, first-fruits, houses, ships, paschal eggs, hair-cloth of penitents, churchyards, etc. In general, these benedictions are performed by aspersions of holy water, signs of the cross, and forms of prayer, according to the nature of the ceremony. The forms of benediction are found in the Roman Pontifical and in the Missal. The beatic benediction (benedictio beatica) is the viaticum given to dying persons. For the history and forms of Romanist benediction, see Boissonnet, Dict. des Ceremonies, 1, 246 sq.; Migne, Liturgie Catholique, p. 149 sq.

(2.) In The Protestant Churches, the blessing of the people by the minister during divine service and at its close. In the Church of England it is given at the end of the communion service as well as at the conclusion of worship. The minister does not pretend to impart any blessing, but in effect prays that the'" peace of God" may keep the "hearts and minds" of the people. Christ says to his Church, "My peace I give unto you" ( John 14:27): the officiating minister, the Church's organ, proclaims the gift in general, and prays that it may descend upon the particular part of Christ's Church then and there assembled. The benediction most used, at the close of worship, in Protestant churches, is taken chiefly from Scripture; the first part of it from  Philippians 4:7, and the latter part being a paraphrase upon  Numbers 6:24-25, viz.: "The peace of God, which passeth all understanding, keep your heart and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord; and the blessing of God Almighty, the Father, — the Son, and the Holy Ghost, be amongst you and remain with you always. Amen." The great Christian benediction is the apostolical one: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all" ( 2 Corinthians 13:14). In the ancient Church, short benedictions, such as "Blessed be God," "Blessed be the name of the Lord" (never the Ave Maria, q.v.), were often used before sermon. After the Lord's Prayer, in the Eucharist, the benediction, "The peace of God be with you all," was pronounced. See Bingham, Orig. Eccles. bk. 14, ch. 4, § 16; bk. 15, ch. 3, § 29; Coleman, Primitive Church, ch. 14; Bibliotheca Sacra, 1862, p. 707.