Benediction (Blessing) (Biblical)
Historic worship typically concludes with a blessing or benediction (from a Latin term meaning "pronouncement of good"), spoken over the assembly by one of the officiants in the liturgy. In the church of the early centuries, the benediction was spoken by the bishop just before the Eucharist, but by the second millenium it had become common for priests to say it at the conclusion of the service.
In Scripture, a blessing (b?rakhah) is more than the mere recitation of a formula. Words, in biblical psychology, convey the "soul," or life force, of their speaker; a powerful person utters powerful words, with a telling impact on those to whom they are directed. As the Almighty, God speaks the most powerful Word of all, through which all things have come into being and are sustained (Pss. 33:6; 107:20; John 1:3; Heb. 1:3). The word of a king (Prov. 8:4), a family patriarch (Gen. 27:34–35), a priest (Num. 6:22–27), or a prophet of the Lord (1 Sam. 3:19) is more effective, both for blessing and for curse, than the word of a person of lesser station or presence. Certain people, such as Balaam, son of Beor, were known to be especially effective in such utterances (Num. 22:6). The blessing, or pronouncement of favor and peace, by a community leader is part of the process by which the welfare of the community is furthered and sustained. Thus Jacob blessed his sons before his death (Gen. 49:28), and Moses blessed the tribes of Israel before their entrance into Canaan (Deut. 33). Paul sometimes included benedictions in the conclusion of his epistles (Rom. 15:13; 2 Cor. 13:14; Eph. 6:23–24). The blessing of the congregation by their spiritual leader is frequently recorded in accounts of biblical worship. Aaron and Moses blessed the people as they presented their offerings in the wilderness (Lev. 9:22–23); David "blessed the people in the name of the Lord Almighty" when the ark of the covenant was brought up to Zion (2 Sam. 6:18); Solomon blessed the people during the dedication of the house of the Lord (1 Kings 8:14) and at the conclusion of the ceremony (1 Kings 8:55); the Levitical priests blessed the assembly following the renewal of the Passover observance under Hezekiah (2 Chron. 30:27). The customary posture of blessing is the lifting of the hands (Lev. 9:22); in departing from his disciples, the risen Christ lifted up his hands and blessed them (Luke 24:50). The blessing of the worshiping congregation is the pronouncement of the Lord's blessing, the invocation of his name upon the people. This is exemplified in the best-known of the biblical benedictions, widely used today in Christian worship, the priestly blessing with which Moses directed Aaron and his sons to bless the people: The Lord bless you, and keep you; The Lord make his face shine on you, And be gracious to you; The Lord lift up his countenance on you, And give you peace. (Num. 6:24–26nasb)Another traditional Christian benediction, invoking the Trinity, is based in part on Paul's words in Philippians 4:7; it is cited here from a 1932 Methodist hymnal:
May the peace of God, which passeth all understanding, keep your hearts 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 Spirit, be among you, and remain with you always. Amen.
Several biblical passages often pronounced at the conclusion of traditional Protestant worship, such as Hebrews 13:20–21 or Jude 24–25, are not properly benedictions but doxologies, expressions of praise and glory to the Lord. Nevertheless, blessing in Scripture is a reciprocal act; while the Lord, through his spokespersons, may bless his people, the worshipers may also bless the Lord and give him glory (1Chron. 29:20; Neh. 9:5; Pss. 34:1; 103:1; 134:2; 135:19–20; James 3:9).