Burden

A weight or load, on body or soul; often used figuratively, to denote afflictions, failings, sins, Psa 38:4 55:22 Ga 6:2; services under law, Mat 23:4 ; official responsibilities, Exo 18:22 Deu 1:12 ; and especially prophetic messages, not always of a threatening character, Isa 19:1 . In this last sense the Hebrew word may be rendered "oracle," "divine declaration," or "prophecy," as in Pro 31:31,1 .\par

(מִשָּׂא, massa’, a lifting up, i.e. of the voice; Sept. usually λῆμμα). This term, besides its common meaning of a load (for which several other terms were also used), frequently occurs in the prophetical writings in the special signification of an oracle from God. It was sometimes understood in the sense of a denunciation of evil (Isa 13:1; Nah 1:1); yet it did not exclusively imply a grievous and heavy burden, but a message, whether its import were joyous or afflictive (Zec 9:1; Zec 12:1; Mal 1:1).

Burden. Is often used figuratively, to denote afflictions, failings, sins, Psa 38:4; Psa 55:22; Gal 6:2; services under the law, Mat 23:4; official responsibilities, Exo 18:22; Deu 1:12; and especially prophetic massages, not always of a threatening character. Isa 19:1. In this last sense the Hebrew word may be rendered "oracle." "divine declaration," or "prophecy," as in Pro 30:1; Pro 31:1. See Jer 23:33-40.

Besides the common use of this word, it occurs at the commencement of several prophecies; as ’The burden of Babylon,’ ’the burden of Moab.’ Isa 13:1; Isa 15:1; etc. The learned are not agreed as to the force of massa in such places: its natural meaning would be ’a judgement that lies heavy on the people;’ but some take its meaning to be ’an oracle or sentence pronounced against them.’ The word occurs also in Jer 23:33-38, where it is ’the burden of the Lord.’ The false prophets were not to use this expression, as if they had a message from God. If they did, it should bring judgement upon them. The same word is translated ’prophecy’ in Pro 30:1; Pro 31:1.

Bearing The Burdens Of Others

Act_20:35; Gal_6:1-2; Heb_13:1-3.

The Burden Of Jesus Christ

Mat_11:28-30.

The Reward For Casting Your Burden Upon The LORD

Psa_55:22.

Who Should Bear The Burdens Of The Weak

Rom_15:1-3.

BURDEN.—Both in Christ’s discourse against the Pharisees (Mat 23:4, Luk 11:46) and in His saying, ‘Come unto me,’ etc. (Mat 11:28; Mat 11:30), the ‘burden’ (φορτἰον) is that of the legal and Pharisaic ordinances of such a minute and exacting kind that they became intolerable and crushed out real heart-religion. ‘My burden,’ Christ says, ‘is light’ in comparison with these; for I put men under the law of love, which is a law of liberty. With loving, gracious hearts, My disciples become a law unto themselves. The new law is written on the fleshy I tables of the heart. St. Peter, in Act 15:10, speaks of the traditional legal observances as a yoke which ‘neither ye nor your fathers were able to bear,’ while faith in Christ can purify the heart and make strict rules for outward conduct unnecessary. In Mat 11:30 Jesus gives utterance to the germ at least of the Pauline idea of a new spirit of life in Christ Jesus, setting free from condemnation. While, in the first instance, Christ meant by ‘burden’ the Pharisaic ordinances, the truth would become ever deeper to His disciples, till they understood the full contrast between the fulfilment of legal precepts through painful effort, and the joyous service of a living God and Father, growing into pervading holiness of character.

The ‘burden (βάρος)^{* [Note: In Gal 6:2; Gal 6:5 Lightfoot contends that βάρο; and φορτἱον mean, respectively, a burden that may and ought to be got rid of, and one that must be borne.]} of the day and the heat,’ in the parable of the Labourers (Mat 20:12) is a description of toil which strains and wearies. In the interpretation of the parable, if any stress were laid on this detail, it might be the long and conscientious fulfilment of duty in the Christian life, which, though it must receive recognition in the end, gives no claim on God as one who rewards of debt, nor allows the worker to glory over another who has been less richly furnished with opportunity.

Literature.—On the ‘burden’ of Mat 11:28-30 ref. may be made to Expos. Times, iii. [1892) 512 ff.; Expositor, 1st ser. vii. [1878] p. 348 ff., xi. [1880]. p. 101 ff.

David M. W. Laird.

BURDEN.—The word so rendered in the OT is derived from a root which means to ‘lift’ or ‘carry.’ It has the two senses of an actual burden and a prophetic utterance. Instances of the former are 2Ki 5:17, Neh 13:19, Num 4:15. Related usages are frequent; in Isa 22:25 the word suggests the pressure of something hanging on a peg, in Num 11:11 the responsibility and in Hos 8:10 the privilege of government, in Psa 38:4 the responsibility for sin. The second sense is that of a solemn utterance, and the marginal alternative ‘oracle’ (Isa 14:28 et al.) is to he preferred. It was customary to explain this use of the word as due to the threatening character of the utterance; but many of the utterances are not threatening (cf. Zec 12:1-14; Zec 9:1; Zec 9:9-17; in Pro 30:1; Pro 31:1 RV [Note: Revised Version.] puts ‘oracle’ in the text and ‘burden’ in the margin), and the word-play in Jer 23:33 ff. involves a reproof of the men who were disposed to regard the oracle of God as literally a burden. Most utterances of the prophets, moreover, were of necessity from their occasion minatory. ‘Burden’ in this second usage denotes simply something taken up solemnly upon the lips, both weighty in itself and weighty in its communication. It is not used of merely human utterances, but always carries with it the suggestion of Divine inspiration, actual or falsely assumed (Lam 2:14).

In the NT, Act 21:3 is an instance of the literal use. The figures are easy. The word is used for the ordinances of the Law as interpreted by the Pharisees (Mat 23:4, Luk 11:46), for the prohibitions of the Apostolic decree (Act 15:28; cf. Rev 2:24), for the pressure and load of life (Mat 20:12), for an exacting or even legitimate charge upon others (2Co 11:9; 2Co 12:13 f.), for the imagined difficulties of following Christ (Mat 11:30). Two other kinds of burdens with their right treatment are contrasted. Other men’s errors and sorrows must be shared in sympathy (Gal 6:2); though in the service of Christ there can be no transfer of obligations, but each man must carry his own kit and do his own duty (Gal 6:5).

R. W. Moss.

bûr´d’n.

1. In the Old Testament

In the Old Testament more than one word is rendered “burden.”

(1) משׂא, massā’, from a root נשׂא, nāsā’ “he lifted up.” Thus literally any load is called massā’ (Exo 23:5; Num 4:15, Num 4:24, Num 4:27; 2Ki 5:17; 2Ki 8:9). Figuratively, people are a burden (Num 11:11, Num 11:17; Deu 1:12; 2Sa 15:33; 2Sa 19:35). A man may be a burden to himself (Job 7:20). Iniquities are a burden (Psa 38:4). Taxes may be a burden (Hos 8:10).

(2) In both the King James Version and the Revised Version (British and American) massā’ is translated “burden,” as applied to certain prophetic utterances; but both the American Revised Version, margin and the Revised Version, margin have “oracle.” Examples are Isa 13:1; Isa 14:28, and often; Jer 23:33, Jer 23:36, Jer 23:38, no marginal reading; Eze 12:10; Nah 1:1; Hab 1:1; Zec 9:1; Zec 12:1; Mal 1:1. As was natural under the circumstances, such oracles usually denounced judgment upon place or people. Hence, probably the translation “burden.” But some of these prophetic utterances do not contain denunciation or threat (Zec 12:1-14). The passage in Jer, moreover, implies that the prophet used the term in the sense of “oraele,” for scoffers are reproved for perverting the word and giving it the meaning “burden.” Massā’, therefore, means something taken up with solemnity upon the lips, whether threatening or not, and the rendering, “burden,” ought most likely to be given up.

The word משׂאת, mas’-ēth, of the same derivation as massā’, is applied to foolish oracles (Lam 2:14 the King James Version, oracles the American Standard Revised Version, burdens the American Revised Version, margin, burdens the Revised Version (British and American), oracles the Revised Version, margin; Amo 5:11, burdens the King James Version, exactions the American Standard Revised Version and the Revised Version (British and American)).

Massā’ is used also in Pro 30:1 and Pro 31:1, and is variously rendered prophecy (the King James Version), oracle (American Revised Version), burden, or the name of the speaker’s country (Revised Version margin, the American Revised Version, margin), oracle (Revised Version). The reading is doubtful, but probably the reference is to the speaker’s country - “Jakeh, of Massa” (compare Gen 25:14), “Lemuel king of Massa.”

(3) Other words translated “burden” are from the root סבל, ṣābhal, “to bear a load” (Neh 4:17; Psa 81:6; 1Ki 11:28; King James Version margin, charge the King James Version, labor the American Standard Revised Version and the Revised Version (British and American), burden the American Revised Version, margin and the Revised Version, margin, Exo 5:4, Exo 5:5; Exo 6:6, Exo 6:7; Isa 10:27; Isa 14:25).

2. In the New Testament

In the New Testament several Greek words mean “burden.”

(1) βάρος, báros, “something heavy.” Burdens of the day (Mat 20:12), the burden of duty to be borne, a difficult requirement (Act 15:28; Rev 2:24). The burden of one’s moral infirmities (Gal 6:2).

(2) φορτίον, phortı́on, “something to be borne.” The obligation which Christ imposes (Mat 11:30); the legal ordinances of the Pharisees (Luk 11:46); a man’s individual responsibility (Gal 6:5). Whether any clear and consistent distinction can be made between these two words is doubtful. Probably, however, phortion refers to the load as something to be borne, whether heavy or light, whilst baros may be an oppressive load. According to Lightfoot baros may suggest a load of which a man may rightly rid himself should occasion serve, but phortion a burden which he is expected to bear, as every soldier carries his own pack. But most likely too much weight should not be given to these distinctions.

(3) There is also the word γόμος, gómos, “the freight” of a ship (Act 21:3); compare ὄγκος, ógkos, weight or encumbrance which impedes the runner’s progress to the goal (Heb 12:1), with particular reference to the superfluous flesh which an athlete seeks to get rid of in training (compare 1Co 9:24-27), and figuratively whatever hinders the full development of Christian manhood.

Gen 49:14 (a) This beautiful metaphor presents the believer as a bearer of the sorrows and griefs of others. One burden is the load that the Christian has for the glory of GOD and His work; the other is the burden He has for man’s need of salvation and relief. He couches down to show His perfect willingness to bear these loads, and to have this yoke put upon his neck. He is described as being strong because the Spirit of GOD gives the strength necessary bearing both of these burdens. Perhaps this is also a beautiful illustration of the Lord JESUS. He too bowed down to bear the burden of GOD’s relationship to the people and the relationship of the people to GOD. He bore GOD’s righteous character and revealed GOD’s judgments while He made provision for man’s terrible need because of his sins.

Num 4:15-19 (c) This was a God-given load to bear for the glory of the Lord. Some burdens are liabilities - some are assets.

Deu 1:12 (b) Moses thus describes the great weight of responsibility that was upon him because of the problems connected with the tremendous host he was leading to the promised land.

Psa 38:4 (b) The word is used to describe the load of sin which crushed David’s spirit.

Psa 55:22 (b) This is a description of any weight of grief or sorrow, any distressing problem or situation which should be brought to the Lord for His sustaining grace and power. (See also Ecc 12:5).

Psa 81:6 (b) This is a beautiful way of saying that GOD sometimes leaves the load of grief, sorrow and trouble which weighs down the heart and spirit, but removes the person from under the weight of it. In this case, the burden was left but the person was removed from it, and became a singing, rejoicing believer even though the burden remained. This is one of the three ways in which the Lord relieves His distressed children. As an example, we may think of the father and mother who have an afflicted child. There is no way of removing that burden, but GOD does provide that the hearts of the parents may be radiant, happy and trustful even though the sorrow remains.

Isa 9:4 (b) Here we find that GOD delivers His people from the grievous yoke of the enemy so that they may be free to serve Him.

Isa 15:1 (a) Here the burden is the sad story of GOD’s judgments upon Moab. Frequently when GOD told of the punishment He was preparing to mete out to the enemy, the story is described as a "burden." (See Isa 17:1; Isa 19:1; Isa 21:1, Isa 21:11, Isa 21:13; Isa 22:1, Isa 22:25; Isa 23:1; Isa 30:6).

Isa 46:1-2 (b) Probably the Lord is telling us that the sins, sorrows and sufferings of these wicked people were like a heavy load on the hearts and the lives of every living thing in the land.

Jer 23:33 (b) The question is asked concerning what message there is from the Lord about punishment and retribution. (See also vss. Jer 23:36 and Jer 23:38).

Lam 2:14 (b) The word is used here to describe the false information given by false prophets to bring fear upon the people.

Eze 12:10 (b) Here is a message concerning punishment and judgment against the leaders of Israel. (See also Hos 8:10; Nah 1:1; Zec 12:1; Mal 1:1).

Mat 23:4 (b) The word is used in this case concerning religious laws, rules and programs formulated by false religions and forced upon the worshippers in that faith. (See also Luk 11:46).