Archive for category Burden
[The Union students] talk a blue streak without the slightest substantive foundation and with no evidence of any criteria . . . They are unfamiliar with event the most basic questions. They become intoxicated with liberal and humanistic phrases, laugh at the fundamentalists, and yet basically are not even up to their level.
In New York they preach about virtually everything; only one thing is not addressed, or is addressed so rarely that I have as yet been unable to hear it, namely, the gospel of Jesus Christ, the cross, sin and forgiveness, death and life [Metaxas in Bonhoeffer, 99].
Concept of “Burden” in the OT and NT Greek Scriptures with Some Insights into the Apostolic Fathers: Part 4
The Term αἴρω
This term when employed to communicate the concept of משא attaches the nuance of lifting or raising a burden.
For example, consider Num. 4:15, 24, 47 (“the service of burden”); 11:12; Matt. 9:6; 11:29; 16:24; 27:32; Acts 4:24; Col. 2:14; 1 Jn. 3:5.
The Term ἀναφέρω
This term, to my knowledge, never translates the term משא when comparing the MT with the LXX; however, there is a conceptual parallel between the terms, and if considered, it attaches the nuance of carrying, bringing, the moving up from a lower position to a higher position of a burden, the offering of a sacrifice, or the bearing or taking up as a burden. In the NT and in the Apostolic Fathers, this mostly refers to the offering of sacrifices (literal or devotional) to God or to Christ offering himself up as the sacrifice for sins.
For example, consider possibly Isa. 53:12 (נשא); Mark 9:2; Heb. 7:27; James 2:21; 1 Pet. 2:24; Heb. 13:15; 2 Clement 2:2; Barnabas 12:7; Heb. 9:28; 1 Clement 16:12, 14.
Concept of “Burden” in the OT and NT Greek Scriptures with Some Insights into the Apostolic Fathers: Part 3
The λαμβάνω Word Group (including λῆμμα, λῆμψις, & λαμβάνω)
These terms when employed to communicate the concept of משא attach the nuance that a burden is something that is received.
For example, consider Jeremiah 23:33–36; Hab. 1:1; Mal. 1:1; Zech. 9:1; 12:1; and possibly Philippians 4:15.
The Term γόμος
This term always refers to physical cargo hauled by a beast of burden or vehicle of transport (i.e., a ship).
For example, consider Ex. 23:5; 2 Kings 5:17; Acts 21:3; Rev. 18:11.
Concept of “Burden” in the OT and NT Greek Scriptures with Some Insights into the Apostolic Fathers: Part 2
The Hebrew term משא can mean any of the following:
carrying (a load) as in 2 Chron. 20:25
a load or a burden for an animal to haul as in Ex. 23:5; Isa. 46:2 or for a person in charge of transport as in 1 Chron. 15:27
a metaphorical burden or load on someone or on someone’s soul as in Num. 11:11–17; Deut. 1:6–17, or a person who has become a burden (for various reasons) to another person as in 2 Sam. 15:33; 19:36; Job 7:20
a double meaning with the idea of “pronouncement” combined with the previous meaning as in Jer. 23:33–38
a pronouncement, or an oracle as in Mal. 1:1; Zech. 9:1; 2 Kings 9:25
In the following posts, we’ll begin to take a look at the Greek terms that were employed to translate this term massa.
Concept of “Burden” in the OT and NT Greek Scriptures with Some Insights into the Apostolic Fathers: Part 1
Consider with me in the next several posts a question and the development of an answer to this question: What is the “burden” of God throughout the biblical narrative?
- From the beginning, we learn that God desired to reveal his glory and goodness to and through the creation, especially to and through humans.
- Following the Fall of Humanity and Creation, God’s heart continues to be the revelation of his glory and goodness to and through creation as is exhibited in his redemptive plan that involves the restoration of a chosen people for himself and the restoration of the entire creation and in his judgment upon and victory over the enemies of creation—the devil, sin, and death—as well as any part of creation that aligns itself with these enemies.
- Therefore, God’s “burden” for the Christian is the consistent experience of a life redeemed, which is made possible by the power of the Holy Spirit who applies to us the faithfulness of the Lord Jesus who experienced the glory and goodness of God through suffering and on into resurrection.
- Thus, God’s “burden” upon Christians for the world is that we invite men, women, boys, and girls to experience the glory and goodness of God by participating in the redeemed life through faith in the gospel of Jesus Christ our Lord.
- This “burden” upon individual Christians as well as local church communities may be “received,” “carried,” “serviced” and “offered” in various ways according to God’s will, but will always maintain the essence of the previous statements.
- Life under this “burden” cannot be reactionary or “on the spot” performance, for one will always find the “burden” too heavy when crises arise. Rather, the life under the “burden” must be consistently shaped and prepared by the grace available to us in spiritual practices and disciplines of devotion and worship [this is a concept communicated by Dallas Willard in The Spirit of the Disciplines].