*"He Ain't Heavy, He's My (Burden)"
Since Christ said it would be "easy", why is life as a Christian so hard?In Galatians 6, Paul makes two statements about "bearing burdens" which might seem contradictory at first glance.
Gal. 6:2, "Bear (941) you one another's burdens and so fulfill the law of Christ".
Gal. 6:5, "For every man shall bear (941) his own burden".
What does it mean to "bear" a burden?bear, 941 bastazo, [perh. remotely der. from the base of 939 (basis, a pace, i.e. by impl. the foot) through the idea of removal]; to lift, lit. or fig. (endure, declare, sustain, receive, etc): bear, carry, take up.
These various meanings are easily seen in the scriptures in which bastazo (941) is translated as "(to) bear":
Mt. 3:11 whose shoes I am not worthy to bear (physically carry)
Lk. 14:27 whosoever does not bear his cross (endure, take up)Jn 16:12 but you cannot bear them now (receive)
Acts 9:15 to bear my name before the gentiles (declare)
Acts 15:10 (re: bearing the yoke of circumcision) (endure)
Rom 15:1 bear the infirmities of the weak (endure [tolerate])
Gal. 5:10 whosoever troubles you shall bear his judgment (receive, sustain [suffer, as injuries])
Gal. 6:17 I bear in my body the marks (scars from beatings) of the Lord Jesus (carry [as scars])
Rev. 2:2 I know that you can not bear them which are evil (endure, receive [fellowship with])
Other words trans. as bear:
142, airo, a prim. verb, meaning to lift
5576
1080
3140
4160
3114
5342
430
503
5297
5409
399
715 the animal
What is meant by "burden"?
burden, 5413, phortion, [dimin. of 5414 (something carried, i.e. the cargo of a ship)] an invoice (as part of freight), i.e. (fig.) a task or service: --burden.
Other words trans. as burden:
922, baros, weight; in the NT only fig. a load, abundance, authority: --burden (some), weight.
1117
2599
burdened:
916, bareo, to weigh down (fig.):--burden, charge, heavy, press.
2347
burdensome:
4, abares, weightless, i.e. (fig.) not burdensome:
2655
1722, 922Whose Cross?
The instruction of Gal. 6:2 sounds as though we are to take on the burdens of others. Some might be reminded of Simon, the Cyrene, who was "compelled" by the soldiers to "bear" (142) the cross of Christ.
Did Christ not "bear his own cross", his own "burden"? Christ's "burden" or "cup" (Mat. 20:22-23) was his crucifixion (Mat. 26:36-45). Christ chose to "bear" (endure) his burden, the crucifixion, a physical and spiritual trial. If we do not believe that Christ was crucified, then we have no Savior and no hope of eternal life.
What Simon had to "bear" was the physical weight of a piece of wood, and that wasn't his idea, or Christ's, but that of the soldiers who pressed him into service. One lesson from Simon's experience, is that if one gets too close to someone who is having a severe trial (burden), he may end up having to share the physical load (suffer part of the penalty). Simon's contribution to the events in no way helped relieve Christ of his burden of crucifixion and death. He was already too weak from the beatings and blood loss to carry the death instrument. Had no one else been around, the soldiers would have carried it themselves.
A positive lesson from Simon's experience is that our current and future fate is dependent upon our "symbolic" acceptance of Christ's death.Are we to take on the trials of others so that they will not have to bear them? Then we must also ask, are we to put our trials on others, so that we do not have to bear them? These two questions are mutually contradictory and that alone suggests the answer.
But what did Christ teach? This is a much simpler approach than the popular one of debating and arguing "Pauline theology". Going direct to Christ's words is less popular because exegesis (interpretation) is easier through a third person's (Paul's) explanation, and because, even in Christ's time, most of his disciples (Gk. students) could not "bear" his actual teachings.
"I have yet many things to say unto you, but you cannot bear (941) them now." (Jn. 16:12).
In John 6, after he did try to explain additional truth to the disciples, "From that time many of his disciples went back, and walked no more with him." (Jn. 6:66).So, what did Christ teach about bearing burdens? "And whosoever does not bear his cross (4716), and come after me, cannot be my disciple."(Lk. 14:27).
cross, 4716, stauros; a stake or post, fig. exposure to death, i.e. self-denial; by impl. the atonement of Christ.: - cross.
It would appear that there is a play on words here, since Christ knew, in general and specifically, what would happen at his crucifixion (e.g. Mat. 26:34, 69-75, Peter's denial), including the method of his death.
Perhaps Christ also knew that many people would become preoccupied with the physical cross, (even to the point of idolatry). Perhaps he was clarifying in advance that the symbolic acceptance of Christ's "cross" (his death on our behalf, not a piece of wood) was necessary, (if Simon had refused the soldiers, his life was at risk).
In any case, he specifically explained that helping with another's burden was not the defining act of a disciple. Further, that symbolic acceptance of his death was also insufficient. Christ said that what is required of all, is that we bear our own cross, our own burdens. Otherwise, we are "not fit to be his disciples".
"And Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God." (Lk. 9:62). Abandonment of our "burden", after we have knowingly accepted it, renders us "unfit" for the kingdom. Even the "looking back", (the entertained thought of escaping the burden and returning to some former way [see Lot's wife]) is enough to determine that we, according to Christ, are "unfit" to escape eternal death.
Looking for Relief
Are we to put our trials on others if we think we cannot bear them or because we simply want to escape them?
Are we to take on the trials of others if we think they cannot bear them?
First we should consider, does anyone ever have trials that they cannot bear and from which there is no escape?"There has no temptation taken you but such as is common to man: (don't think you're the only one to ever have a particular problem) but God is faithful, who will not suffer (Gk. permit) you to be tempted above that you are able: but will with the temptation also make a way to escape (1545), that you may be able to bear (5297) it." (1 Cor. 10:13).
bear, 5297, hupophero, to bear from underneath, i.e. (fig) to undergo hardship: --bear, endure.
Why would we be concerned about being able to "endure" a trial if we always have a way to "escape" it? If we can escape it, there is little or no endurance required.
escape, 1545, ekbasis, an exit (lit. or fig.):--end, way to escape.
What we are being told:
1. Don't feel like the Lone Ranger. Whatever the trial, someone else has already endured it. Someone else had it harder, longer, or with worse conditions than we have. That doesn't mean our trial isn't important to God, or our suffering. It just means that we should keep everything in perspective, not start feeling sorry for ourselves, or (like Job) feel picked on. It also means, don't whine. Whining doesn't accomplish anything and it just irritates those around us, especially God (see OT Israel during the Exodus and God's response to "murmuring").2. Whatever the trial, keep in mind that there will be an end to it, an exit. This is to help us "endure" the trial until the time comes for it to end. The timing is up to God, although we may ask that it be sooner rather than later. Also, our attitude and behavior can influence God to change the timing, but that can work either positively or negatively. Something to think about while we continue to "endure".
For church groups who announce prayer requests and who actively pray for one another, the occasional request is specific in requesting help to "endure" and to "have strength". But more often, the emphasis by the request and the congregation is not about the spiritual benefit, but about immediate escape. This attitude is contradictory to the purpose of trials. God could have delivered Job immediately, but he probably would never have come to fully understand conversion, and subsequently would have been "unfit" for the kingdom. One purpose of trials is to learn patience (Jas. 1:3). But, in most of our trials, our natural tendency is to pray in this manner, "Lord give me patience, and give it to me RIGHT NOW!". And, "Please end this trial IMMEDIATELY".
Secondly, should we try to intervene between God and those upon whom he puts "burdens"?
Consider Job's "friends", who were sincerely trying to help. They ended up having to give the most expensive of sacrifices and to request Job's prayers on their own behalf, to atone for all their "help" (Job. 42:7-9).Not all of our "burdens" come from God. We bring some of them upon ourselves (see Jas. 4:1-11). God may refuse to remove them because we ask for the wrong reasons (verse 3). We may not realize that our attitude or motive is wrong, but God is not deceived (Jer. 17:9-10). If we brought them upon ourselves, there is a strong possibility that we have the power to remove them ourselves through "repentance" (Heb. 7725, to turn back), i.e. doing the opposite of whatever got us into the problem. Of course, that requires that we acknowledge that the problem was our fault to begin with, something many of us are reluctant to do.
Some may come simply because of time and chance (Ecc. 9:11) but one of the blessings of staying close to God in prayer is to avoid these (Mat. 6:1-34). If we are not "instant in" (in continuous touch with God through) prayer, then we should not be surprised when God does not "instantly" deliver us out of problems.
If we try to completely avoid or escape trials and burdens, we are, in effect, trying to avoid building righteous character and the building of patience. We are told to "endure to the end", not to whine for relief and try to escape, which is usually our first human response. Even Christ, when human, asked for an alternative route, showing that he was indeed tempted in all things as we are. He asked several times for an "escape", and then he endured to the "end" which was death.
The only way to escape burdens or trials completely is through death. "These things (words of encouragement and information) I have spoken unto you, that in me you might have peace. In the world you shall have tribulation: but be of good cheer: I have overcome the world." (Jn. 16:33).
How can we have peace with tribulation? "Peace I leave with you, my peace I give unto you: not as the world gives, give I unto you. [My peace means] Let not your heart be troubled, neither let it be afraid." The peace of Christ has to do with enduring burdens, not necessarily avoiding or escaping them.
If we try to directly relieve others of their trials we are basically interfering in their building of character, and their building of patience. We are interfering between God and his training and correction of his children. It is a dangerous thing to come between a parent and a child in this situation and one will not usually escape without suffering some consequences. Abraham didn't dare try to interfere and was very cautious and diplomatic in even mentioning it to God in prayer (Gen. 18:22-33), as was Moses (Ex. 32:9-14). Sometimes when people are unrepentant or resistant to changing their ways, God refuses to even hear prayers made on their behalf (Jer. 7:16, 14:11, 15:1).Are we to put our trials on others if we think we cannot bear them or because we simply want to escape them?
Not if we want to be considered by Christ as being "fit" for the kingdom. Besides, seeking help from anyone other than God, is a good way to provoke his wrath (see Israel's flight to Egypt in the time of Jeremiah).
Are we to take on the trials of others if we think they cannot bear them?
Sometimes, like Simon the Cyrene, we have little or no choice but to get involved. Outside of the basic family unit, such involvement doesn't necessarily help anyone and can mean just additional burden for yourself.The example of the NT churches was one of voluntary physical sharing according to needs and according to the ability to share one's surplus (Acts 2:44-47).
We are instructed to "pray for" one another, for healing (Jas. 5:14,16), for our enemies (Mat. 5:44), for more teachers (Mat. 9:38), for special consideration (Mat. 9:20), to avoid temptation (Mat. 26:41), for your desires (Mk. 11:24) [assuming your desires are legal and not in contradiction to what God is attempting to accomplish in your life], to stay close to God (Mk. 13:33), in order to be considered worthy (Lk.21:36), to avoid committing sin (2 Cor.13:7), to give thanks and more.
In Christ's instruction of what our prayers should include, it says, "deliver (Gk. rescue) us from evil (4190)". The Greek poneros (4190) translates as calamitous ill, or disease (i.e. ask for healing), as being morally culpable (i.e.to avoid committing evil), singular, the devil (e.g. to avoid temptation), and plural, sinners (i.e. to avoid harm). (Mat. 6).
It does not include a request to escape any or all trials or burdens.Christ's example, "I pray not that you should take them out of the world (immediate escape), but that you should keep them from the evil (4190)." (Jn. 17:15). The same word as used in Mat. 6, above.
Til Burden Do Us Part?
Paul was not addressing marriages or marriage problems in Gal. 6, and that subject is too broad to cover here, however a brief comment is perhaps appropriate here.
Inside the basic family unit, particularly the husband/wife relationship, the question of bearing one another's burdens is superfluous as there is not supposed to be one and another which would equal two, but only "one" (Gen. 2:22-24). The burden of one is automatically, or should be, the burden of both (Ecc. 4:9-12). A purpose of marriage is to demonstrate the "oneness" which God seeks with each of us (Rev. 19:7-9). Sadly, many marriages do not reach a "oneness" but merely a limited, and temporary partnership, often weakened by selfishness, even if in defense (2 Sam.6:16, 20).
It is not uncommon for either one or both in such limited "marriages" to seek sympathy from friends or relatives for the "burdens" of marriage. Many caring and well-meaning people only contribute to the problem by taking sides and agreeing with the one side while condemning the other. Scripture labels people who make judgments with limited knowledge, "foolish and shameful" (Pro.18:13). Thus, they cannot count as "wise counsel". What do we mean by "limited" knowledge? The wisdom of Proverbs tells us that the first one to relate their version of a matter seems right and justified in their attitude, decisions and requests. But then the other party comes and relates their side of the matter and suddenly, things are not so clear cut (Pro. 18:17). The truth usually lies somewhere between the two versions.
The Living Bible, Paraphrased has, "Any story sounds true until someone tells the other side and sets the record straight."
In the marriage which God intended, trials and burdens are shared and made lighter by mutual support and encouragement (Ecc. 4:9-12). The point was not that burdens should be used as or considered to be mutual punishments. Many seek to "escape" burdens by divorce or separation. This only treats the effect and not the cause [Mat. 19:8, "hardness of your hearts" (sklerokardia, hardheartedness, i.e. destitution of spiritual perception)]. Those who accomplish such escape must eventually face the fact that the cause of the burden will follow them, while the only thing they have "escaped" is the opportunity to have faced and overcome the cause with the help of someone who loved them enough to marry them in the first place. Too late, they will realize their escape has only exchanged one set of trials for another, often worse. Christ's response to the question of separation or divorce was, "they two shall be one flesh . . . Wherefore they are no more two but one flesh. What therefore God has joined together, let not man put asunder." (Mat. 19:5-6).
To Bear Or Not To Bear, Is That The Question?
Keeping in mind that chapter and verse division were done long after the Bible books were written, the context of Paul's statements in Gal. 6 should be considered.
In Chapter 5, Paul is discussing the works of the flesh versus the fruits of God's Spirit. In 5:25, he speaks of "walking in the spirit" (living according to God's instructions with the understanding that comes through the Holy Spirit). In the last verse he talks about things to avoid. In the next verse (6:1) he instructs that "if" someone fails to avoid the "works" just mentioned, then we should be willing to "restore" (Gk. mend, fit, join together, i.e. fellowship with) him.
Then he says, "Bear (941) you one another's burdens . . .".In Rom 15:1, he makes a similar exhortation, that we should "bear (941) the infirmities of the weak (941, endure [as in tolerate, be patient with])". (Assuming repentance and effort toward conversion continues.)
Not everything is to be tolerated. In Rev. 2:2, Christ praises the Ephesians because they "can not bear (941) them which are evil (941,endure, receive [fellowship with])".
So Paul's statement in Gal. 6 is not a "Get out of trials free, go directly to warm fuzzy feelings." card. He is simply saying in verse 2, "Tolerate, be patient with, and encourage (through fellowship) those who have burdens". And in verse 5, he echoes Christ when he says, "Carry your own load", in order to be considered by Christ as "fit" or suitable for his kingdom.
If we stop there, it sounds somewhat like the life view that, "Life is hell, and then we die!", which is absolutely true but in no way encouraging or of help in bearing our burdens. A similar view is seen in the joke, "Someone told me to cheer up, it could be worse. So I cheered up, and sure enough it got worse."
If we live long enough to suffer the effects of old age or just long enough to suffer a painful and terminal disease, sure enough, our life will be worse.
How are we expected to cope with burdens? Is there any encouragement?
Coping with Burdens
1. All burdens and trials are finite, but eternity is forever.
In 1 Cor. 10:13 we see that every trial or burden has an end. That is very important because our human nature can torture us more than any trial, with the mental anguish of "Will it ever end?, When will it stop?, How long will this continue?, Will it never end?", and so on, and so on, until this is all that we think about. It can easily become a form of self-inflicted Chinese water torture. It's the adult version of the child in the back seat who asks every few minutes, "Are we there yet?". It's called impatience and while we won't tolerate it in children, we too often justify it or ignore it in ourselves.
If we do not learn endurance, and tolerance, and patience in our brief human life span, how will we ever enjoy eternity?
Not that God will allow it, but consider being intolerant, or unable to endure, or impatient and knowing that there will never be an end! That your situation will continue for all of eternity. That sounds more like a Hell, than the Kingdom of God.
Consider spending eternity with someone who is impatient, intolerant or who regularly complains, murmurs or whines (Pro. 21:9,19; 27:15). How long did we tolerate the impatient child in the back seat? How much did we enjoy his impatience? Why then, should we expect God to tolerate it in us, forever?To those who have patience, the present passes more quickly. For the impatient, death will be forever.
2. If there were no end, then patience would have no reward. There is both an end and a reward.Every burden and trial has an end. There are two ways to get there, patiently or impatiently. One way yields patience in us (as an aspect of righteous character), the other only finds us at the end, still unhappy and having learned nothing.
". . . knowing that tribulation works [produces] patience;" (Rom. 5:3).
"In your patience, possess you your souls." (Lk. 21:19).
". . . through faith and patience inherit the promises." (Heb. 6:12).
"For you have need of patience, that, after you have done the will of God you might receive the promise." (Heb.10:36).
"My brethren, count it all joy when you fall in to divers temptations; Knowing this, that the trying of your faith works patience, But let patience have her perfect work, that you may be perfect and entire, wanting nothing." (Jas.1:2-4).Some other questions that our human nature uses to torture us are, "Why me?, Why should I have to put up with this?, Why can't my life be like (whomever) who doesn't have this trial? Why can't my life be perfect [as in no trials?]?
The answer is that, whether our burdens are self-inflicted, due to time and chance or divinely appointed, the purpose is the same, the development of righteous character in us. Whether the burden is an endured trip to a profitable destination, or a miserable ride to nowhere, is up to us.
As long as we keep in mind a profitable purpose for our burdens, why should we feel sorry for ourselves? If it is for our profit, then it makes sense to "rejoice" as we are instructed to do (Jas. 1:2).
As long as we remember that it is for a "limited time only", an opportunity to profit, then we should be more concerned with properly enduring it rather than spending most of our time begging or nagging God for escape from it, and in excessive searching for sympathy and prayers of intervention.
3. Whose cross/burden are you preoccupied with? Who's carrying your cross/burden?
Two questions, each having more than one meaning.
Our human nature (Jer. 17:9) tempts us to be preoccupied with our self, our own desires, and our own problems (Mat. 19:21-22, 2 Tim. 3:2-4). Living life selfishly has produced the world we see around us, with its wars, disease, famine, pestilence and its being on the verge of total destruction. This is the "burden" of unconverted humanity (Mat. 24; Rev. [all]). Short of Christ's return to earth as King, there will be no end to the suffering other than physical death. Without repentance, there is no reward, just eternal death.Christ offers an alternative, one he describes as "easy and light" (Mat. 11:30) compared to the one most of humanity is suffering. It includes an understanding that can enable us to "rejoice continually", despite any and all trials or burdens. As seen above, it offers both an expected end, and a positive reward.
So the first question becomes, are we preoccupied with the regular burden of humanity, or with the one which Christ has offered?
As Christians (those who are actually imitating Christ), we are expected, by Christ himself, to willingly bear our various burdens for our own benefit. But conversion does not mean escape from human nature, merely a way (the power of the Holy Spirit) to bear (endure the load of) human nature.
The second question then, is, are we carrying our own burden, or are we trying to dump it off on our mate, our relatives, our friends or anyone else willing to listen? The more of our load we put on others, the less we benefit from the process.
However, when we willingly carry our own burden, does that mean that we should be preoccupied with it?
To the extent that we focus on our own burden, we lose sight of the burdens and needs of those around us including our mate, our friends, and everyone else. Most parents spend some time trying to teach their children to be unselfish and to be aware and considerate of the needs of others, but how much time do we spend asking whether our own parents were successful in doing that?
Christ described the "greatest love" to be one of laying down one's life for someone else (Jn. 15:13). He not only taught this, he demonstrated it for us.So the first question also becomes, are we willing to give up our preoccupation with our own burdens in order to "lay down" (sacrifice) our "life" (in thought, time, prayers, encouragement, consideration) for others.
Returning to the second question, there are two ways to carry a burden. One is demonstrated by Naomi, upon her return to Jerusalem after losing her husband, her sons and her income. "Don't call me Naomi (pleasant), call me Mari (bitter) for the Almighty has dealt very bitterly with me. I went out full and the Lord has brought me home empty: . . . the Almighty has afflicted me". (Ruth 1:19-22). In other words, "Woe is me!", "Boo Hoo!", in a public display and accusation against God for being unfair.
The other way is described by Christ as the proper way to fast ("afflict your soul" Lev. 23:27-29), so "that you appear not unto men to fast, but unto your Father in secret: and your Father, which sees in secret, shall reward you openly." (Mat. 6:16-18).
Of course we see in the NT that we are to make our needs known to one another and to request their prayers. The question is, do we publish our burdens discretely and in moderation, or do we "parade" (Mat. 6:1-2) them often and loudly, before anyone who will listen. Try to find a workplace, or a social circle where there is no discussion of the "the old lady" or about "my old man".Where do we normally carry our burdens? To others? Or to God? "Come unto me all you that labor and are heavy laden, and I will give you rest." (Mat. 11:28). Others may give us their suggestions, their sympathy, their prayers, or their encouragement, but only Christ can offer us "rest", as relief from the load. If we take our burdens to him, he offers us not only rest, but a lighter load, if we leave them there. ". . . you shall find rest unto your souls. For my yoke is easy, and my burden is light." (Mat. 6:29-30). So Christ offers to help carry our load, if we let him.
Conclusions
Without burdens to endure and overcome, there would be no righteous character development. "In all things, give thanks" (Eph. 5:20).
All burdens (problems, trials, tribulation) are only temporary and can be profitable, so make the best use of them. And "rejoice, always"!
Your burdens are only potentially profitable for you, so avoid trying to give them away to others.
Burdens are common to all and therefore do not count as martyrdom. The silence we hear may be the imaginary violins.
Our burden can increase in size and weight in direct proportion to our constant attention, devotion and preoccupation with it.
Our burden can diminish in size and weight in direct proportion to our increased attention to the needs and desires of others.
Christ operates the only burden-recycling center. Trade yours in today for his "burden lite".
Feeling down? Try singing this song. (click here)
Copyright 2001 M.H. and G.H. All rights reserved.
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