EMQ » July–September 2021 » Volume 57 Issue 3
By Moyra Dale
The idea of success-biased forces (like blessing) and failure-biased forces (like sorcery with its links with envy) is found in some form in almost every culture. Exploring the place of blessing in the Bible can help us understand how to use it in witnessing to the power of Jesus in different cultural contexts.
“Forces”
Example 1: As I walked along the street, I saw a woman selling greens from a basket on the footpath, her baby on her lap. I smiled at the baby; and the woman raised her hand, palm out, to her forehead. It might have been just to wipe away sweat but I knew it was a prophylactic gesture, averting the danger of the evil eye that might have come to the child through me admiring it.
Example 2: It was darker and cooler inside the shrine in Syria than the warm day outside. Inside there were a number of women, sitting, praying, or pressed up against the tomb of the holy person buried there. Pieces of cloth on top of the shrine bore mute testimony to the petitions of people who had placed the fabric as a physical link to a sick relative at home, seeking the healing power of the shrine for them.
Example 3: My shape was beginning to reveal my pregnancy more obviously. A neighbour of mine came to visit and pressed into my hand a pendant with the blue bead hanging from it that is believed to avert the evil eye. “This is for you to wear,” she said earnestly, “for you and the baby to be kept safe from anyone envying you.”
Baraka: A Success-Biased Force That Can Be Found in Different Forms in Carious Cultures
In every culture there are success forces and failure forces.[1] Success forces include luck, mana in the Pacific, and blessing or baraka as it is known in many languages. Sometimes they are even used interchangeably. People comment, “I’m so lucky!” or “I’m so blessed!” and they mean the same thing. People seek blessing to prosper in life – for fertility, success in business or relationships, healing, and health. Smith notes how the people he worked among in the Philippines “looked for leaders who could help them maximize the blessings and neutralize the curses.”[2]
Curses are failure-biased forces, as are sorcery, witchcraft, bad luck, and envy or the evil eye. It is believed that they can lead to barrenness, breakdown in relationships, accidents, illness, and even death. Widespread in cultures around the world, it is common for people to use charms or other objects prophylactically to avert these forces. However, believers in Jesus find that his protective power is greater than that of charms in averting the force of curses.[3] The power of Jesus in protection, as in healing, is a potent avenue of witness to people living under fear. How are we to relate to a world with these invisible forces, and to the people who seek to access them?
We can use electricity as a metaphor to understand these forces. Invisible, but powerful, electricity can bring benefits of light and warmth. But if it is misused it is dangerous, even deadly. Like the power points throughout houses to recharge all our devices, there are many points in the physical world that can function as links to power. They can be people (sorcerers, witches, priests, shamans); places (shrines, graveyards); or objects (charms, crystals, lucky objects, trees, blue beads). Particular times can be associated with power (sunrise, sunset, special days, or months such as Halloween or the seventh Chinese lunar month of ghosts); also, certain numbers (four and eight carry power in Chinese communities, three and seven are seen as significant, and thirteen as unlucky in other societies). Words can be powerful. Curses or blessings. The name of God is associated with power. Qur’anic verses can be cited or written on paper to be soaked in oil or water for healing. Particular rituals are taken as efficacious. Special words and actions performed at specific times or places, such as touching wood, spitting, or particular rituals that top athletes may carry out before competing.
Baraka Can Be Found in the Bible
How does blessing function as a success-biased force in the Bible? At first glance, the biblical account may seem similar to surrounding cultures. We see examples of people of power (Balaam, Elijah, and Elisha): priests are able to give blessing, and fathers pass blessing onto children.[4] Some places are linked with power, such as Shiloh in the early days of the Israelite community, and later the temple. Objects can carry power (the ark of the covenant, the tassel on Jesus’ garment: Peter’s shadow, and handkerchiefs or aprons touched by Paul.[5] God’s name, and the name of Jesus, are viewed as potent.[6] The number seven is significant: with particular times, such as feasts commemorating Passover, and the giving of the law: and rituals (offering incense to the Lord at the time of sacrifice).[7]
The main words used for blessing are baraka (Hebrew) and eulogeo (Greek). Two related words are asher (Hebrew) and makarios (Greek): these words can also be translated as happy, referring to the state of being blessed (Psalms 1:1, Matthew 5:3ff). But the Bible is careful to give us a context for the power of blessing. It tells us about the source of blessing, the basis for receiving blessing, its meaning or content, and its purpose.
Baraka (Re-)Defined in the Bible as Grounded in a Covenant Relationship of Obedience with God
The Bible is grounded in uncompromising monotheism. God is always the source of blessing. His power may be mediated through objects or places or people, but they cannot be manipulated independently of God. Blessing is tied to a relationship of covenant relationship with God and obedience to his Word.[8]
Seeking to access blessing through other sources independent of God is to use a manipulative or magic approach to blessing which can lead to danger, defeat, or even death. Like electricity, when power is misused, it can be deadly. We see this when Aaron’s sons offered unholy fire or Levites acted as priests. When the ark of the covenant was treated as magic in its own right, it didn’t bring victory to the Israelites, but the ark was still associated with power. Misusing the name of Jesus had disastrous consequences for the sons of Sceva.[9] For the people of God, the consequence of seeking power outside covenant obedience to God was cursing, the reverse of blessing (Deuteronomy 28).
Receiving Blessing is Not Based on Good Works or Merit in the Bible
We cannot gain blessing by being the right kind of person or doing the right things. The transmission of the Abrahamic blessing down the line of the patriarchs illustrates that abundantly: it is not based on primogeniture (instead it subverts the primacy of the first-born), nor on those who inherit the blessing being worthy or upright characters. It cannot be purchased by money (Acts 18:8–23), acquired through good deeds, or gained through right ritual or using particular invocations (Acts 19:13–16). Instead, blessing is received or transmitted through relationship with the Giver – God who is the only ultimate source of blessing. In other words, through God’s grace and faith in Jesus.
Blessing Is Material and Spiritual
The primary meaning or content of blessing, from the first chapters of Genesis, is fertility or fecundity.[10] It is associated with overflowing crops, flourishing, health, peace, prosperity, and success. It is this kind of meaning that people are invoking when they comment that “We’re so lucky/blessed!” The Bible links it to a relationship of covenant obedience to God, and in relational terms, blessing also has a reciprocal dimension to it; as with khesed – God’s faithful loving kindness, and charis – grace. God blesses us and, in turn we are to bless God, which means to thank him, and ascribe to him praise and honour as the source of all power and goodness. It is not just material but also relational, living in God’s presence, whether in Eden, encountered in the Temple, or through the Spirit of Jesus.
In the New Testament, we encounter again the idea of blessing as an almost physical invisible flow of power that is communicated through the laying on of hands and the spoken word. It has material consequences. The loaves and fishes multiply to feed thousands, people are healed, evil spirits are exorcised. But blessing is realised ultimately and eternally in relationship with Jesus. Fruitfulness is linked with growing in the fruits of the Spirit; in other words, blessing shows in growing in Christlikeness.
Blessing finds ultimate fulfilment in an eternal, eschatological dimension. The dimension of material provision, health, healing, and exorcism still exists, but it finds its place as part of and transcended by a greater spiritual and eternal reality. The reciprocal dimension of blessing finds expression both in blessing God with our praise and honour, and in blessing others in their material needs (Acts 2:44–47; 6:1–7) so that the Body of Christ is built up.
Using the Power of Baraka/Blessing as a Witness to the Power and Sovereignty of Jesus
Instead of dismissing baraka and similar success (or failure) forces as superstition, unrelated to the gospel of Jesus Messiah, we are called rather to be part of the flow of blessing, of God blessing the nations through his covenant people. Experiencing God’s blessing in our own lives entails blessing others. Even when others do evil to us, we are to respond with blessing: “Bless others, because you were called to inherit a blessing” (1 Peter 3:9).
Recognizing and Receiving God’s Blessing
The first step is recognizing our own participation in the Divine activity of blessing. What does it mean to be blessed, in a context of relationship of covenant obedience with God? Does the blessing I am seeking draw me closer to make me trust more deeply the God who gives it? We can ask for and expect to receive material blessing (as we pray for safety, health, a house to live in, a job, physical resources), while recognising that the material is transcended by the cosmic dimension of our redemption and inheritance in Jesus Messiah.
Passing on God’s Blessing
Recognizing and receiving God’s blessing to us, we need to ask, how can I bless others? Who am I called to bless? Goerling notes that baraka “comes with a relationship, and this relationship gives the authority to pass on blessing.”[11]
Blessing others will inevitably have a material dimension, as it does in the Bible, and in our own prayers. It can include hospitality, which is often costly in time and labour. It will include material giving, financially and in other ways. It calls for commitment in time and prayer from us. Knowing the high standards of the Middle East, I sometimes quail in facing the requirements of hospitality, but that does not exempt me from making my home a place of welcome and refreshment for people, in whatever way they may best receive it. Praying for Amira may include half a day spent going with her, negotiating with the school authorities to obtain what she needs for her son to start school, and contributing towards the finance required. Or talking to other people and groups who can help in gaining food basics for the family or walking with her in fellowship in her incipient faith. We can bless others also through being careful of the words we use – words that build up, affirming people in their God-given uniqueness and gifts.
One of the greatest blessings we can offer in so many cultural contexts is pointing to how we can find freedom from fear in the power of Jesus Messiah. While some religions may also teach of God’s omnipotence, in Jesus it is grounded in God who desires the best for his people. God’s predisposition to bless is not arbitrary or capricious, but flows from his nature of love, expressed supremely in the death of Jesus for us.[12] Telling stories of Jesus’ power is not enough to reassure our listeners, unless those stories also recount his compassion for and commitment to all those he helped, shown ultimately in his saving death and resurrection. Jesus’ blessing is based on his self-giving love, not on the worth of the one seeking blessing. Smith suggests a series of Bible studies that can easily flow out of conversations and questions around blessing.[13]
Blessing is passed on through both pointing to Jesus’ power over all forces, and most practically in praying for others. We can (where appropriate) place our hands on them and pray for Jesus’ healing to flow into their bodies: as it did both through Peter’s shadow and Paul’s aprons, and through the power of Jesus’ spoken word.[14] We can pray for protection from the evil eye or sorcery or others’ envy; and demonstrate our own prayer and reliance on God’s power for protection in our pregnancies, over our children, and as we face life’s crises. We can pray for people’s material needs, so that they see God’s provision. And we can pray biblical blessings over them (examples can include Numbers 6:24–6; 1 Corinthians 6:23; 2 Thessalonians 3:16), for them to come into completeness of relationship with the Lord who died for them and wants to love them into fullness of life.
The Abrahamic Covenant Calling Us to Bless the Nations
The purpose of blessing shows that it isn’t all about us; it doesn’t stop with us. Abraham was blessed in order to be a blessing, so that all peoples on earth would be blessed through him. We are to pass it on, so that all the earth will be blessed, called into relationship with God, living in God’s presence with fruitfulness.[15] If someone describes themselves as blessed, or prays for blessing, the immediate questions must be, “Who are you blessing? How are you passing the blessing on?” The consequence of blessing is that God will be praised throughout the earth.[16] In the New Testament God is praised, not just throughout the earth, but by a cosmic audience of all the rulers and authorities in the heavenly world.[17]
Cultures and communities around the world seek to negotiate life through forces that help them to attract success and avert failure. Blessing (baraka) is an example of a widespread success-biased force. We find the power of blessing present also in the Bible, but with some significant differences from surrounding cultures, in the source, recipients, ultimate content, and the purpose of blessing.
As we experience God’s blessing in our own life, so we are to act as purveyors of God’s blessing to those around us, materially, telling the story of God’s desire to bless the nations, and in practical prayer for God’s power in the lives of those around us.
Moyra Dale spent over two decades in the Middle East with her family working in education, specializing in Adult Literacy (Arabic) and teacher training. She is an ethnographer whose research has included exploring adult literacy in Egypt and the women’s mosque movement in Syria through women’s accounts and understanding of their own lives and realities. Currently based in Melbourne, Australia, she writes, teaches, trains, and supervises students in Islam and cross-cultural understanding, with a focus on Muslim women. Moyra holds a PhD in Education and DTh and is a member of the Angelina Noble Centre.
EMQ, Volume 57, Issue 3. Copyright © 2021 by Missio Nexus. All rights reserved. Not to be reproduced or copied in any form without written permission from Missio Nexus. Email: EMQ@MissioNexus.org.
[1] Mary Douglas, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo (London & New York: Routledge, 1966), 110–113.
[2] Andy Smith, “Presenting the Good News as a Blessing: A Case Study among Filipino Folk Catholics,” Mission Round Table 14, no. 2 (August 2019): 33.
[3] Numbers 22–24 is an Old Testament reminder that no one can curse those God wants to bless.
[4] Numbers 22–24: 1 Kings 17–19; 2 Kings 1–7; Numbers 6:23–26; Genesis 27, 48.
[5] 1 Samuel 4–6; Luke 8:44; Numbers 15:37–8; Acts 5:15, 19:12.
[6] Numbers 6:27; Acts 3:6, 4:10.
[7] Luke 1:8ff.
[8] Luke 11:28.
[9] Leviticus 10; Deuteronomy 27–28; 1 Samuel 4–6; 2 Samuel 6; also Acts 8:9–24, 19:11–17.
[10] Genesis 1:28, 9:1, 12:2, 15:5.
[11] Fritz Goerling, “Baraka (as Divine Blessing) as a Bridge in Manding Languages (Especially in Jula of Côte d’Ivoire)” Journal of Translation 6, no. 1 (2010): 6.
[12] Romans 5:1–11.
[13] Smith, “Presenting the Good News,” 36.
[14] Acts 5:15–16, 19:11–12, 5:6-8; Matthew 8:5–13.
[15] Genesis 12:1–3; Acts 3:25; Galatians 3:8.
[16] Genesis 12:3; Psalms 67 (the classic blessing psalm).
[17] Ephesians 1:3–14 (likened by some commentators to a psalm of blessing), points to the eschatological fulfilment of blessing. Not just material, it now includes being chosen, predestined for adoption as heirs, being redeemed, receiving forgiveness of all our sins; Ephesians 3:10 for the cosmic audience of God’s grace.
