Rev. 20:4-6; 22:12-17, Exousia: Authority (3)

Lastly, here is “exousia” in the General Epistles and the Revelation.

·       Heb. 13:10: Jews have no right to eat of the altar of Christ (the cross)

·       Jude 25: to God our Savior be all dominion (kratos, might) and power

·       Rev.2:26: overcomer has authority over nations when Christ comes

·       Rev.6:8: authority over quarter of earth to kill given to death, Hades

·       Rev.9:3: power given to locusts, scorpions (9:10,19)

·       Rev.11:6ab: authority given to witnesses to bring plagues; they have power to stop rain, turn water to blood

·       Rev.12:10: authority of Christ comes when accuser is brought down

·       Rev.13:2: dragon gave p, a. to beast (13:4)

·       Rev. 13:5: authority for 42 months

·       Rev.13:7: beast given authority over every tribe & nation

·       Rev.13:12: another beast had power of first beast

·       Rev.14:18: angel w/ authority over fire

·       Rev.16:9: God has power over plagues

·       Rev. 17:12,12: 10 kings receive authority for one hour as kings with the beast. Then they give their power and authority to the beast.

·       Rev.18:1: an angel w/great power

·       Rev.20:6: second death has no power over those resurrected

·       Rev. 22:14: those who do God’s commandments have a right to tree of life

In Revelations, both the evil (6:8; 9:10,19; 13:7,12,18) and the righteous (2:26; 11:6; 12:10; 14:18; 18:1) have authority from God.  They do what they want to do, what they are intent on doing, but are forbidden until God allows them.  Ultimately they all serve God!

What a great final use of the term: the right to eat of the tree of life, a right enjoyed by Adam and Eve but then denied to Mankind after the rebellion in Eden.  And then, what about the conclusion, when Christ turns all authority to the Father, and the Father brings an end to authority (1 Cor. 15:24). 

Psalm 57 (1 Samuel 22:1-5)

Can you think of a time in your life when you realized that a problem you were facing, and hoping would be dealt with quickly, was in fact going to continue to be part of your daily life for some time to come?  Perhaps, let’s say, you were being harassed by someone at your job-site.  You dealt with the issue through proper means and thought you had it worked out.  But now you find out upper management has reversed the decision of the Human Relations department and you are being required to continue working with this difficult person.

Now imagine that your problem is not simply a difficult relationship.  In fact your “problem person” is out to kill you.  This is the situation with David.  He has had to run from King Saul.  He had thought he could find safety among the Philistines (1 Samuel 21:10-15; cf. Day 41 on Psalm 56).  But that turned out to be a treacherous situation so he has now fled to the Judean lowlands, to the “cave of Adullam.”  It now hits him that he is going to be running for his life for some time to come.  This isn’t going to end soon.

When our test moves from a “test of faith” to a “test of faithfulness” we are faced with new or increased temptations.  The thought of taking a shortcut, one involving immorality or disobedience to the will of God, becomes stronger.  Perhaps for that reason David is yet again before his God to plead for mercy.

·         The plea: for mercy, v1-3.

·         The problem: he is among lions, v4.

·         The prayer: be exalted, O God, v5.

·         The prediction: they will receive recompense, v6.

·         The praise: for mercy, v7-10.

·         The prayer: be exalted, O God, v11.

Verse 1 in some ways summarizes the entire Psalm.  He needs a refuge until the calamities pass by.  David’s problem is going to go on longer than expected.

Did you see Who it is David calls on for help?  It is God who performs for me.

Notice that the prayer he prays while in trouble (v5) is the same as the prayer he prays as he anticipates God’s deliverance (v11).  That is because the prayer is certain to be answered by God.  David prays that God will glorify Himself.  That is always proper!

Many who read this are familiar with an often sung worship chorus that sets the words of this Psalm to music.  As David does here, perhaps it would be to the strengthening of our faith by singing those words to the Lord regularly as we pour out our hearts to Him.  If that is your heart then you will be set for a rough road, no matter how long the journey.

Be exalted, O God, above the heavens;

Let your glory be above all the earth.

1 Cor. 9:1-11, Exousia: Authority! (2)

In this post we will see this term as used in Paul’s Epistles.

·       Ac.1:7: times & seasons are in God's power.  Thus Jesus sits at the right hand, waiting “till I make Your enemies Your footstool” (Ps. 110:1).  All things are under His feet as He is declared King (Eph. 1:22).  Yet, Christ will subject al His enemies (1 Cor. 15:25).  Both the “now” and “not yet” involve the Father’s promise to the Son (Ps. 2:6-9).

·       Ac. 5:4: while Ananias had the money it was “under his control.”

·       Ac.8:19: Simon Magus wanted power to give H.S.

·       Ac.9:14: Paul's authority from priests to bind Christians (also 26:10,12)

·       Ac.26:18: Paul turned men from power of Satan.  Again, this is “authority.”  Heb. 2:14 says Satan had the power (strength, might) of death.

·       Rom. 9:21: the potter has power over the clay to make what he wants.

·       Rom. 13:1-3: Be subject to “governing authorities” (Titus 3:1).  No authority but from God, and those authorities are appointed by God.  Whoever resists authority resists God’s ordinance.  Do what is good and you don’t need to fear the authority.

·       1 Cor. 8:9; 9:4,5,6,12,18: Beware that our “liberty” (right) in Christ not become a stumbling block.  Paul had a right to eat and drink as he wanted, to have a wife, and to earn a living from ministry (2 Th. 3:9). He had a special right with the Corinthians, yet did not use that right so as not to hinder the gospel or abuse his authority in the gospel.

·       1 Cor. 11:10: a woman should have a symbol of authority on her head

·       1 Cor. 15:24: eventually the Father will end all rule, authority, power (dunamis).

·       2 Cor.10:8: Paul's apostolic authority (also 13:10).  Jesus had given “apostolic authority” to the Twelve; but then gave it to Paul, “one born out of due time” (1 Cor. 15:8). This was a contributing reason as to why Paul had to defend his apostolic calling.

·       2 Cor. 13:10: Paul’s rebuke of Corinthians was based in his authority to edify

·       Eph. 1:21; 2:2; 3:10; 6:12: speak of spiritual authorities … principalities, powers, might and dominion (1 Pt. 3:22: angels, authorities and powers/dunamis.) Satan is “prince of the power of the air” (and the power of darkness, Col. 1:13). God’s wisdom in the Church was made known to these powers.  We wrestle not against flesh and blood but these spiritual powers.  (Col. 1:16; 2:10; 2:15: they were disarmed by Christ)

Paul, with his Jewish (Pharisee of the Pharisees) and Gentile (Tarsus) background could speak volumes on authority of human government and on the exercise of “rights.”  We need to understand that in Christ we have “authority” in the sense of freedom.  Again, that is what it is: freedom from God to do something.  If we exercise that activity without the “authority” then we are out of place.  Human governmental had authority to deal with right and wrong.  They did not have authority to hinder Christians from being Christians.  But a Christian could hinder his own “rights” when he could see that his rights hindered the gospel.  Meditate on that thought!

John 17:1-5, Exousia: Authority! (1)

This word is translated “authority” and also “power.”  It is not physical power or might.  It is always freedom or permission.  Let’s begin with its use in the Gospels.

exousia: authority, absolute power, warrant; ability, capability, might, power (acc. to Arndt/Gingrich lexicon)

·       Mt.7:29: Jesus taught as one w/authority (Mk.1:22)

·       Mt. 8:9: the centurion was also a man under authority with soldiers under him

·       Mt.9:6: Jesus authority to forgive sins (Mk.2:10; Lk.5:24)

·       Mt.9:8: people gloried that God had given such power to men (Jesus heals)

·       Mt.10:1: Jesus gave d's authority over unclean spirits (Mk.6:7; Lk.9:1)

·       Mt.21:23f,27: disc. of authority of Jesus to do his work (Mk.11:28f,33; Lk.20:2,8)

·       Mt.28:18: Jesus has all authority on earth

·       Mk.1:27: w/authority Jesus commanded unclean spirits & they obeyed (Lk.4:36)

·       Mk.3:15: Jesus gave 12 authority to heal, cast demons

·       Mk.13:34: man put slaves in charge (authority) of tasks

·       Lk. 4:6: Satan promised Jesus authority over kingdoms if He would worship him

·       Lk.4:32: Jesus word was w/power

·       Lk.10:19: Jesus gave power over enemy

·       Lk.12:5: fear God who has power to cast you into hell

·       Lk. 12:11: disciples will be brought before “authorities”

·       Lk. 19:17: faithful servant given authority over ten cities

·       Lk. 20:20: Jewish leaders wanted to bring Jesus before authority of the governor

·       Lk. 22:53: “this is your hour and the power of darkness”

·       Jn.1:12: power to become sons of God

·       Jn.5:27: Father gave Son authority to judge

·       Jn. 10:18: Jesus had power to lay down His life and power to take it up.  This was all according to the Father.

·       Jn.17:2: Father gave Son authority over all that he might give them eternal life

·       Jn.19:10: Pilot claims authority to release Jesus

·       Jn.19:11: Jesus tells Pilot he has no authority except it come from above

All authority in Creation belongs to the Creator and is given out as He wills.  This began at Creation (Gen. 1:27-28).  Eventually all authority will be Christ’s.

The ability to perform miracles of healing and casting out demons is not how much strength you have but do you have permission.

Authority is sometimes given when One has successfully completed a test.  For Christ to have authority to judge He had to become the Son of Man (Jn. 5:27).  For Christ to have authority to give eternal life He had to finish the Father’s work. 

Mt. 9:9-13, Words of Compassion: eleeo (2)

eleos: mercy, compassion, pity

·       Mt.9:13: learn what it means, "I'll have mercy & not sacrifice" (Mk.12:7)

·       Mt.23:23: Pharisees do law but omit weightier parts: judgment, mercy, faith

·       Lk.1:50,54: Mary's song: "His mercy on generation after generation," God has helped Israel in remembrance of his mercy

·       Lk.1:58: Mary's neighbors heard of God's mercy to her

·       Lk.1:72,78: Zechariah's song: God gave Jesus "to show mercy" to fathers & "because of his tender mercy"

·       Lk.10:37: man who loves = one who showed mercy to victim in Good Sam. "Go & do the same", Jesus says.

·       Rom.9:23: God endures vessels of wrath so he can put glory on vessels of mercy

·       Rom.11:31: Jews disobedient so they can see mercy on Gentiles & then be shown mercy

·       Rom.15:9: Christ served Jews so Gentiles might glorify God for his mercy

·       Gal.6:16: peace, mercy on those who follow rule concerning circumcision

·       Eph.2:4: God who is rich in mercy has made us alive

·       I Tim.1:2: Grace, mercy, peace fr. God & Christ (2 Tim.1:2; 3 Jn.3)

·       Tit.3:5: not by works but acc. to his mercy God saved us

·       Hb.4:16: come boldly to throne of grace, find mercy to help in time of need

·       Jas.2:13: he'll be judged w/o mercy who has shown no mercy

·       Js.3:17: wisdom from above is … full of mercy.

·       I Pet.1:3: God, acc to his mercy, caused us to be born again to bring hope through resurrection

·       Jude 2: may mercy, peace & love be justified

·       Jude 21: keep in God's love, waiting anxiously for mercy of Christ to eternal life.

This “mercy” is one of the 7 spiritual gifts (Rom. 12:6-8).  That speaks of how important this is to life in the Body of Christ.  Nevertheless, I hear frequently of church divisions.  It seems we often do not have compassion on each other but are in competition with each other (1 Cor. 1-4)!  The sins of those around us (as well as our own sins) are just evidence of their pitiable situation.  They need mercy, not judgment.  If we are no merciful we will not receive mercy (Mt. 5:7). 

We also see the continuing emphasis: we must receive mercy from God and then we can show mercy to those around us.  Further, God does not want our sacrifices; He wants mercy (Mt. 9:13).  All we have in Christ has come to us by the mercy of God.  We deserved none of it!  May we be merciful as God is merciful!

Matt. 6:1-4, Words of Compassion: eleeo (1)

This term has the most usage of those we are considering.  It appears in verb, noun (feminine, kind deeds, alms, charitable giving), adjective and noun (neuter).  The idea here is not so much the feeling and motivation of compassion but the words and acts of compassion. 

eleeo: have mercy or pity on someone

·       Mt.,5:7: the merciful to be shown mercy  (Pr.11:25)

·       Mt.9:27: 2 blind men: "Have mercy, Lord"

·       Mt.15:22: woman with demon-possessed daughter, "Have mercy"

·       Mt.17:15: man w/demon-possessed son: "Have mercy"

·       Mt.20:30f: 2 blind men (Bartimaeus): "Have mercy" (Mk.10:47f; Lk.18:38f))

·       Mk.5:19: Jesus had compassion on Gadarene demoniac

·       Lk.16:24: rich man in hell, "Have mercy"

·       Lk.17:13: 10 lepers, "Have mercy"

·       Rom.9:15,18: God will have mercy on whom he will have mercy

·       Rom.11:30f: God's mercy on unbelieving Israel, and all men

·       Rom.12:8: gift of mercy, perform it w/cheerfulness

·       I Cor.7:25: Paul had obtained mercy from God

·       2 Cor.4:1: we have received mercy for our ministry

·       Phil.2:27: God had mercy on sick Epaphroditus

·       I Tim.1:13,16: Paul had obtained mercy

·       I Pt.2:10: we, the people of God, had obtained mercy

eleemosune: kind deed; alms, charitable giving

·       Mt.6:2-4: when you do alms do it secretly (3 times)

·       Lk.11:41: Jesus tells pharisees to give alms of that which is within; thus all will be clean

·       Lk.12:33: admonished to sell all, give alms (live like Jesus, don't hoard)

·       Ac.3:2-3: man at gate begging alms (2); Peter & John walk in

·       Ac.3:10: people note healed man had been one begging alms

·       Ac.9:36: Dorcas, full of kind deeds & alms

·       Ac.10:2,4,31: Cornelieus gave many alms, his alms heard by God (2)

·       Ac.24:17: Paul came to bring alms to Israel, i.e. bring offering

eleemon: merciful, sympathetic

·       Mt.5:7: blessed are merciful, they'll be shown mercy

·       Hb.2:17: Christ made like us so to be a merciful, faithful High Priest

Lk. 1:67-79, Words of Compassion: splagchnizomai

Here is term #2, verb and noun forms, and two combination terms with prefixes.

splagchnizomai: to have pity, feel sympathy

·       Mt.9:36: Jesus, moved w/compassion, on multitude, as sheep w/o shepherd (also Mk.6:34 where it adds that he "began to teach")

·       Mt.14:14: moved w/compassion on multitude, heals sick

·       Mt.15:32: moved w/compassion on multitude, they've been w/o food for 3 days (also Mk.8:2)

·       Mt.18:27: master, moved w/compassion, lets (unforgiving) servant go

·       Mt.20:34: Jesus has compassion on 2 blind men, heals them

·       Mk.1:41: Jesus has compassion on leper, heals him

·       Mk.9:22: Father w/possessed son asks to have compassion, help

·       Lk.7:13: Jesus has compassion on widow of Nain, raises her son

·       Lk.10:33: Samaritan has compassion on man beaten by robbers

·       Lk.15:20: Father has compassion on prodigal son while far off

splagchnon: inward parts, "heart"; love, affection

·       Lk.1:78: God sends Christ through his tender mercy (eleos; heart of mercy)

·       Ac.1:18: all Judas' bowels gushed out

·       2Cor.6:12: there is constraint in affections of Corinthians

·       2Cor.7:15: Titus' affection abundant to them as he remembers their obedience

·       Phil.1:8: Paul longs for them w/"tender mercies" of Christ

·       Phil.2:1: if any "tender mercies" or compassions (oiktrimos) then be one

·       Col.3:12: put on tender mercies (oiktrimos)(i.e.hearts of mercy)

·       Phlm.7: hearts of brothers refreshed by Philemon

·       Phlm12: Philemon to receive Onesimus as Paul's own heart

·       Phlm.20: Paul wants Philemon to refresh his heart by receiving Onesimus

·       I John 3:17: whoever has resources & shuts up "compassion' to needy, how can God's love dwell in him

polusplagchnos: sympathetic, compassionate

·       Jas.5:11: Lord = pitiful & of tender mercies (oiktrinon)

eusplagchnos: tenderhearted, compassionate

·       Eph.4:32: be kind to ea. other, "tender-hearted", forgiving one another

·       I Pt.3:8: be of one mind, have compassion,, love, "be pitiful"

It has always been encouraging to me that Jesus’ teaching of the people was grounded in His compassion for the people.  As expected, His miracles were moved by His mercy.  Note: the verb is entirely in the Gospels; the noun is all but once in the Epistles.  Ac. 1:18 gives a graphic explanation of the “source” of compassion.  “Polysplagchnos” means one’s compassion is abundant.  “Eusplagechnos” means one’s compassion is good and strong!  God has the first and calls us to the other.

Luke 7:27-36, Words of Compassion: oiktrio

There are three words of “compassion” for us to study: 1) oiktrio (to have deep feelings for someone or about something); 2) splagchnizomai (to be moved deeply and thus to have compassion); and 3) eleeo (to have mercy or to help someone by word and deed).  Both 1 and 2 are connected to the “bowels,” the seat of deep feeling, and thus they emphasize the inward feeling.  No. 3 says or does something compassionate that accords with the feeling of compassion.

The first term is used only once in the Gospels, and then seven times in the Epistles.  But as you meander through the following passages you will see that there is a strong connection with the character of God.  Not surprisingly, the “manifold name of God” (Ex. 34:6-7) makes “mercy” (Heb. rahum) the first of God’s perfections.  Again, as expected, we will see that “compassion” is a major motivation for Jesus in His earthly ministry.

Let’s take the first term, noun, adjective and verb.

oiktrimos: pity, mercy, compassion

·       Rom.12:1: I beseech you by the mercies of God

·       2Cor.1:3: blessed by the God, the Father of mercies

·       Phil.2:1: if there are any tender mercies (splagcnon) & compassion, be one, a unity

·       Col.3:12: put on as Christians "tender mercies" (splagcnon oiktrimos)

·       Heb.10:28: he who despised law died without mercy by 2 or 3 witnesses

oiktrinwn: merciful, compassionate

·       Lk.6:36: be merciful as your Father is merciful

·       Jas.5:11: Lord is pitiful (polusplagcnos) & of tender mercy

oiktriw: to have compassion

·       Rom.9:15ab: God has mercy on whom He will have mercy (eleeo) and compassion on whom He will have compassion

One thing you see is the connection between the three terms.  In Col. 3:12 both #1 and 2 are nouns.  “Tender” sounds like an adjective.  The KJV was literally correct, “bowels of mercies.”  Thus, #2 is the source of #1.

A second thing is the “motivational” character of this term.  Service in the name of Christ is not the product of the flesh nor as simple as obeying the law.  In this study the deep feeling of “mercy” or “compassion” is the reason for presenting our bodies a living sacrifice to Christ (seeing God’s mercies on us!) and the experience of unity in the Body of Christ.  These relate to the two commandments in 1 John 3:23: to believe in Jesus and to love the brothers.  It is not sufficient to just commit to keeping the commands, to try hard.  There must be a recognition of God’s mercy and a deep feeling of mercy (compassion, pity) on our fellow-believers!

Psalm 56 (1 Samuel 21:10-15)

As we read through the Psalms in the “50’s” we see David regularly confronting enemies.  You may wonder what kind of man he was that he had so many enemies.  Remember the answer: it is because he was God’s man!  He was in frequent trouble with men because he stood with God.  The title for this Song bears this out, referring to the time David fled from Saul to the area of the Philistines, only to find his life in danger again (1 Sam. 21:10-15).  Why was he fleeing from Saul?  Because God had chosen David to be the next king.  You may ask why did David not go ahead and kill the current king?  And the answer to that is, it was not the will of God.  Saul was God’s anointed; David had to wait (1 Sam. 24:4-7; 26:8-11).  David did not have enemies because he was contentious; he had enemies because he was a chosen man.

In Psalm 56 we find another great expression of faith in God.  Twice David repeats similar words (v3-4 and 10-11) that are worthy of our own memorization and meditation.  In God I trust; therefore I will have no fear of man.  Perhaps you remember the proverb, “the fear of man brings a snare but whoever trusts in the Lord shall be safe” (Prov. 29:25).  This Psalm fleshes out that truth.  To fear man is to be caught in a trap; we will turn away from God to escape man.  David trusted in God; thus what man threatened to do was of little consequence.

The layout of this Hymn of faith makes it easy to “sing” or remember.

Ø  Plea for mercy (in the face of an enemy), v1-2

·         Expression of faith, v3-4

·         The fierce power of the enemy, v5-7

·         The faithful power of God, v8-9

·         Expression of faith, v10-11

Ø  Promise of praise, v12-13

David pleads for mercy because he has an enemy.  The enemy is strong.  But God is faithful and will fulfill His word to David.  Interjected into his prayer are two expressions of faith that are an encouragement to David.  God delivered David in many ways throughout his life.  In this case it was by a ruse, feigning insanity.  God’s ways are many and wondrous to behold!

We have promises that when we pray in faith we will have what we ask for.  So learn at least two things from this Psalm.  First, we can’t believe God for what we cannot say is His will.  David had a promise from God to be king that meant he would be delivered from his enemies in the years between his anointing and coronation.  When we pray we need to depend on Scripture for the sure will of God.  We don’t need to tell Him how to deliver us; but we need to count on Him to fulfill His word to us.  And that’s the second thing: use Scripture in prayer to encourage your faith.  Do as David did twice in this Song.  It’s not so much reminding God as it is reminding ourselves of God’s promises.

2 Chron. 30:1-9, Old Testament “Grace”

Sometimes “grace” in the OT is neglected.  There is a misnomer floating around that the God of the OT is not gracious like the God of the NT.  That, of course, is ridiculous, because there is only one God.  But it is also ridiculous because God’s grace is abundantly on display in the OT. 

Hebrew: hannun: gracious (Strong 2587; TWOT 694d)

Always used of God except perhaps Ps.112:4

·       Ex.22:27: God will hear cry of man w/o his cloak bec. He is "compassionate" (NIV; KJV=gracious)

·       Ex.34:6: on Sinai, God proclaims self "the compassionate (merciful) & gracious God"

·       2Chron.30:9: Hezekiah's messengers to people of NK call them to "return to God, he is gracious & compassionate.

·       Neh.9:17: Israel confesses their sin: God is gracious & compassionate

·       Neh.9:31: same: gracious & merciful

·       Ps.86:15: God is compassionate & gracious

·       Ps.103:8: same

·       Ps.111:4: God=gracious & compassionate

·       Ps.112:4: KJV: God=gracious, compassionate, righteous; NIV applied to an upright man.

·       Ps.116:5: Lord=gracious, righteous, full of compassion

·       Ps.145:8: Lord=gracious, compassionate, etc.

·       Joel 2:13: call to return to God for he is gracious, etc.

·       Jonah 4:2: Jonah fled bec. he knew God was gracious, etc. & would spare Ninevah.

The key to this term is that it is one of the attributes of God that God Himself refers to when He announces His “multi-faceted” name to Moses in Ex. 34:6-7.  Perhaps this term explains why Paul, in Rom. 2:1-4, understood that God draws men to repentance by His goodness, not His threats of judgment.  The interesting exception is Jonah, who ran from God who wanted him to preach to Ninevah, knowing that God was gracious and would forgive Ninevah who would eventually be used of God to remove the northern Ten Tribes.

Gal. 6:1-5, Burden-Bearing

Let’s consider the English “burden” in Gal. 6, used twice in the KJV, but translating two different Greek words. 

WORD STUDY: "burden" (synonym study)

Gal.6:2: "Bear ye one another's burdens, & so fulfill the law of Christ."

Gal.6:5: For every man shall bear his own burden."

Gal.6:2	Gal.6:5
Def: baros: "weight"; in the NT only figuratively of a load, abundance, authority.	Def: fortion: an invoice (as part of freight); i.e. figuratively of a task or service
CONCORDANCE
2Cor.4:17: present afflictions bring greater "weight or glory Mt.20:12: laborers consider working all day in heat, a burden Ac.15:58: council wanted to lay no greater burden on Gentiles Rev.2:24: an extra baros which writer will not put on those that did not follow Jezebel Gal.6:2: we are to bear one another's burdens 1Th.2:6: Paul didn't want to be burdensome to the Thessalonians	ƒ        Mt.11:30: burden is light; may be equivalent to "learn of me"; what we must do as Christians ƒ        Gal.6:5: every Christian must bear burden of proving his own works ƒ        Mt.23:4: Pharisees put too much fortian on men; same in Lk.11:46
Conc: the idea of an excessive burden is present in all but 2Cor.4:17. Refers to burden too heavy for one man.	Conc: this refers to a burden which all must bear; it is not too heavy for one. It is the basic requirement for the Christian. The Pharisees made the basic burden excessive.

Alford: first signifies a burden imposed by a grevance which we can lighten for one another.  Latter signifies the load which each accumulates for himself, imposed on each by  his own fault.

Vine: the difference betw. fortion and baros is, that fortion is simply something to be borne, w/o reference to its weight but baros always suggests what is heavy or burdensome. Thus Christ speaks of His burden (fortion) as "light"; here baros would be inappropriate; but the burden of a transgressor is baros, "heavy". I,157

ISBE: (1)Baros, "something heavy," burdens of the day, the burden of duty to be borne, a difficult requirement.  The burden of one's moral infirmities.  (2)fortion, "something to be borne." The obligation which Christ imposes; the legal ordinances of the Pharisees, a man's individual responsibility. Whether any clear & consistent distinction can be made between these 2 words is doubtful. Probably, however, fortion refers to the load of something to be borne, whether heavy or light, whilst baros may be an oppressive load. Acc. to Lightfoot baros may suggest a load of which a man may rightly rid himself should occasion serve, but fortion 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.

Conclusion: this is not a contradiction. We must bear those burdens which are too great for our brothers to bear, when they are overcome by a fault. Yet, we must bear the minimal burden of proving our own works. When we fail, when sin overtakes us, our brothers are there to share the burden through correction. Verse 1 gives a picture of both: "restore such an one" (baros, helping him bear his burden) and "considering thyself" (fortion, bear your own burden of being careful not to fall while helping someone else).