Blessing (2129) (eulogia from eú = good, well + lógos = word; English = eulogy = a commendatory formal statement) is literally a good word, good speaking, fine speech or praise. Eulogia is the act of speaking favorably (cp Rev 5:12, 13, 7:12). Eulogia can speak of favor or benefit bestowed by God (cp He 12:17, Lxx uses - Ge 49:25, Ex 32:29, Lev 25:41, He 6:7, Ep 1:3, Ro 15:29) or bestowed by people (cp 2Co 9:5, 6) Eulogia is used once with the negative connotation of flattering speech (false eloquence - well chosen words but untrue words!) (Ro 16:18-note) Blessing (Webster, 1828) = a wish of happiness pronounced; A solemn prophetic benediction, in which happiness is desired, invoked or foretold. Any means of happiness; a gift, benefit or advantage; that which promotes temporal prosperity and welfare, or secures immortal felicity. A benediction (something that promotes goodness or well-being). William Brown discusses blessing noting that... God's intention and desire to bless humanity is a central focus of his covenant relationships. For this reason, the concept of blessing pervades the biblical record. Two distinct ideas are present. First, a blessing was a public declaration of a favored status with God. Second, the blessing endowed power for prosperity and success. In all cases, the blessing served as a guide and motivation to pursue a course of life within the blessing... Three common themes are present in formal Old Testament blessings. First, the greater blesses the lesser, a fact picked up by the writer of Hebrews to demonstrate the superiority of Melchizedek to Abraham (Heb 7:6-7). Second, the blessing is a sign of special favor that is intended to result in prosperity and success (Deu 28:3-7). Third, the blessing is actually an invocation for God's blessing: "May God Almighty bless you and make you fruitful" (Ge 28:3). The New Testament The parallels between the Old and New Testament usages of blessing are striking. To be blessed is to be granted special favor by God with resulting joy and prosperity. In the New Testament, however, the emphasis is more on spiritual rather than on material blessings. God's promise to Abraham again serves as a foundation for blessings. The pledge that "all peoples on earth shall be blessed" (Gen 12:3) is fulfilled in the person and work of Jesus Christ (Ga 3:8-14). He has borne the consequences of the curse for believers (Gal 3:13) and blessed them with the forgiveness of sins (Rom 4:6-9; see Psalm 32:1-2). Believers are "blessed … with every spiritual blessing in Christ" (Eph 1:3) and now inherit the blessings promised through the patriarchs (Heb 6:12, 15; 12:17; 1 Peter 3:9). As a result of receiving God's blessings in Christ, believers are called to be a source of blessing to the world, especially in response to those who persecute them (Luke 6:27-28; Ro 12:14; 1 Cor 4:12; 1Pe 3:9; cf. Isa 19:24; Zech 8:13). In a general sense, the terms for blessing in the New Testament are used to designate that one is favored by God. Included among these are Jesus (Mark 11:9-10); children (Mark 10:13-16); Mary (Luke 1:42,48); the disciples (Luke 24:50); those who "have not seen and yet have believed" (John 20:29); and those who endure trials (James 1:12; 5:11). As in the Old Testament, when these words are ascribed to God they are rendered "praise" (Rom 1:25; 9:5; 2 Cor 11:31). The most recognizable references to blessing come from the teachings of Jesus. He declares that in spite of difficulties at the present time, the promises of God's salvation and coming kingdom bring a state of happiness and recognized favor with God (Matt 5:3-10; Luke 6:20-22). The culmination of the Scriptures proclaims the end of the curse (Rev 22:3) and the eternal blessedness of the people of God (Rev 20:6; 22:7). (Blessing - Baker's Evangelical Dictionary of Biblical Theology) (Logos Version) (Amazon.com) NIDNTT... Applied to form, speaking well (eulogia) refers to its aesthetic appeal, the attractive presentation of what one is saying.... Applied to its content, speaking well (eulogia) expresses praise and extolling. This praise can be of things (e.g. a city; distinguished deeds) or persons (e.g. fathers; women). Occasionally it is used of the praise of the gods (e.g. Pan...and Isis...(Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan or Computer version) Peter uses eulogia to motivate his readers reminding them that they have are to conduct themselves as those to whom will be bestowed a benefit (a blessing). Peter is saying they are to bless others so that God Himself might bless them. Remember that the reason they are reviling the believers is because of their walk, for light always exposes darkness! And darkness always hates the light! (see Jn 3:19, 20, 21) In spite of this intractable, inevitable (and uncomfortable) enmity (Why? see Ge 3:15, cp the "two families" on earth today = 1Jn 3:8, Jn 8:44), believers are still called to speak words that are beautiful and edifying (not because the recipient "deserves" such, but because we are to be imitators of our Father in heaven and His Son's example on earth, cp Ep 5:1, 2-note) Eulogia - 16x in 15v - Romans 15:29-note I know that when I come to you, I will come in the fullness of the blessing of Christ. Comment: Here eulogia speaks of the sum of the favor shown by God to man in Christ. Romans 16:18-note For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. Comment: "Eulogia, which usually signifies “blessing,” here indicates a fine style of utterance with the appearance of reasonableness" (Vine) 1 Corinthians 10:16 Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Vincent comments: "Literally, the blessing: the cup over which the familiar formula of blessing is pronounced. Hence the Holy Supper was often styled Eulogia (Blessing). It is the same as eucharistia (thanksgiving), applied as the designation of the Lord’s Supper: Eucharist. 2 Corinthians 9:5 So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness (i.e., a gift given grudgingly or under compulsion). 6 Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully (cp Pr11:24, 25; 19:17; 22:8, 9 Lk 6:38, Gal 6:7 Jesus words in Acts 20:35) Comment: Eulogia is used in the sense of bounty only here in the NT. Bounty is something that is given generously. It reflects liberality in giving. Webster (1828) on bounty = Liberality in bestowing gifts and favors; generosity; munificence. The word includes the gift or favor and the kindness of disposition with which it is bestowed; or a favor bestowed with a benevolent disposition. This distinguishes it from a mere gift. It is also observed by Johnson, that it differs from charity, as a present from an alms, in not being bestowed upon persons absolutely necessitous. This is often the case; but bounty includes charity, as the genus comprehends the species; charity however does not necessarily include bounty, for charity or an alms may be given with reluctance. Galatians 3:14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith. Ephesians 1:3-note Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, Hebrews 6:7-note For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; Hebrews 12:17-note For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears. (See the related uses of eulogia in the Septuagint in Ge 27:12, 35, 36, 38, 41) James 3:10 from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. 1 Peter 3:9-note not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. Revelation 5:12-note saying with a loud voice, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing." 13-note And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever." Revelation 7:12-note saying, "Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen." Eulogia - 63x in the non-apocryphal Septuagint (LXX) - Ge 27:12, 35, 36, 38, 41; 28:4; 33:11; 39:5; 49:25, 26, 28; Exod 32:29; Lev 25:21; Num 23:11; Deut 11:26f, 29; 12:15; 16:17; 23:5; 28:2, 8; 30:1, 19; 33:1, 13, 23; Josh 8:30; 15:19; 24:10; Judg 1:15; 1 Sam 25:27; 2 Sam 7:29; 2 Kgs 5:15; 18:31; 1 Chr 5:1,2; 2 Chr 20:26; Neh 9:5; 13:2; Job 29:13; Ps 3:8; 21:3, 6; 24:5; 37:26; 84:6; 109:17; 129:8; 133:3; Pr 10:6, 22; 11:26; 24:25; Isa 27:9; 44:3; 65:8; Ezek 34:26; 44:30; Joel 2:14; Zech 8:13; Mal 2:2; 3:10. Eulogia and its derivatives are used in the Septuagint to translate barak (H1288) which is the most common OT word for bless. Below are some interesting OT uses of eulogia... Genesis 27:12 (The speaker is Jacob [His name means [a] heel grabber = one who follows on another's heels or [b] supplanter = one who supersedes another especially by treachery - cp Ge 27:35, 36] as he seeks the blessing of Esau, the firstborn) “Perhaps my father (Isaac) will feel me, then I will be as a deceiver in his sight, and I will bring upon myself a curse and not a blessing.” Genesis 39:5 (Referring to Joseph) It came about that from the time he made him overseer in his house and over all that he owned, the Lord blessed the Egyptian’s house on account of Joseph; thus the Lord’s blessing was upon all that he owned, in the house and in the field. Genesis 49:28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them. He blessed them, every one with the blessing appropriate to him. Exodus 32:29 Then Moses said, “Dedicate yourselves today to the Lord—for every man has been against his son and against his brother—in order that He may bestow a blessing upon you today.” Leviticus 25:21 then I will so order My blessing for you in the sixth year that it will bring forth the crop for three years. Deut 11:26 “See, I am setting before you today a blessing and a curse: 27 the blessing, if you listen to the commandments of the Lord your God, which I am commanding you today. Deuteronomy 28:2 “All these blessings will come upon you and overtake you if you obey the Lord your God: Comment: Note the clear association of divine blessing with man's obedience! Deuteronomy 30:1 “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the Lord your God has banished you, Deuteronomy 30:19 “I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, Deuteronomy 33:1 Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death. Psalm 133:3 It is like the dew of Hermon coming down upon the mountains of Zion; For there the Lord commanded the blessing—life forever. 1 Peter 3:10 For, "THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS, MUST KEEP HIS TONGUE FROM EVIL AND HIS LIPS FROM SPEAKING DECEIT (NASB: Lockman) Greek: o gar thelon (PAPMSN) zoen agapan (PAN) kai idein (AAN) hemeras agathas pausato (3SAAM) ten glossan apo kakou kai cheile tou me lalesai (AAN) dolon, Amplified: For let him who wants to enjoy life and see good days [good—whether apparent or not] keep his tongue free from evil and his lips from guile (treachery, deceit). (Amplified Bible - Lockman) KJV: For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: NLT: For the Scriptures say, "If you want a happy life and good days, keep your tongue from speaking evil, and keep your lips from telling lies. (NLT - Tyndale House) Phillips: For: 'He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking guile: (Phillips: Touchstone) Wuest: For he who desires to be loving life and to see good days, let him stop the natural tendency of his tongue from evil, and the natural tendency of his lips to the end that they speak no craftiness, (Eerdmans) Young's Literal: for `he who is willing to love life, and to see good days, let him guard his tongue from evil, and his lips--not to speak guile; FOR THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS: o gar thelon (PAPMSN) zoen agapan (PAN) kai idein (AAN) hemeras agaqas: (Ps 34:12, 13, 14, 15, 16) (love: Dt 32:47; Job 2:4; Pr 3:2,18; 4:22; 8:35; Mt 19:17; Mk 8:35; Jn 12:25) 1Peter 3:10, 11, 12 essentially from Ps 34:12, 13, 14, 15, 16,17. (Job 7:7,8; 9:25; 33:28; Ps 27:13; 49:19; 106:5; Eccl 2:3; Mt 13:16,17) For (gar) (see note on value of pausing to ponder this term of explanation) expresses the reason for the good conduct Peter has just called for in his readers. It was Peter's practice to support his arguments, and thus he quotes from the Old Testament, specifically from Psalm 34:12-16, with its picture of the man whom God receives and the man whom God rejects. Peter thus supports his exhortation in the preceding two verses that believers must have a right response to hostility. Furthermore, Peter justifies his call to the way of life described in 1Peter 3:9 by pointing out that such a life leads to divine blessing. Here in 1Peter 3:10 Peter begins with quotes from Psalm 34:12-13... Psalm 34:12 Who is the man who desires life, and loves length of days that he may see good? 13 Keep your tongue from evil, and your lips from speaking deceit. Spurgeon comments on Ps 34:12: Life spent in happiness is the desire of all, and he who can give the young a receipt for leading a happy life deserves to be popular among them. Mere existence is not life; the art of living, truly, really, and joyfully living, it is not given to all men to know. To teach men how to live and how to die, is the aim of all useful religious instruction. The rewards of virtue are the baits with which the young are to be drawn to morality. While we teach piety to God we should also dwell much upon morality towards man. Spurgeon comments on Ps 34:13: Keep thy tongue from evil. Guard with careful diligence that dangerous member, the tongue, lest it utter evil, for that evil will recoil upon thee, and mar the enjoyment of thy life. Men cannot spit forth poison without feeling some of the venom burning their own flesh. And thy lips from speaking guile. Deceit must be very earnestly avoided by the man who desires happiness. A crafty schemer lives like a spy in the enemy's camp, in constant fear of exposure and execution. Clean and honest conversation, by keeping the conscience at ease, promotes happiness, but lying and wicked talk stuffs our pillow with thorns, and makes life a constant whirl of fear and shame. David had tried the tortuous policy, but he here denounces it, and begs others as they would live long and well to avoid with care the doubtful devices of guile. The one who desires life - literally, “he who is wishing or desiring to be loving life.” The idea is, “he who is loving life and wishes to continue to do so.” Desires (2309) (thelo) speaks of a desire that comes from one’s emotions and represents an active decision of the will (implying volition and purpose). Thelo is a conscious willing and denotes a more active resolution urging one on to action. Thelo is a predetermined and focused will that one sets to do. The present tense indicates this is to be one's continual action.