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What are the seven deadly sins?

What does it mean that God knows your heart (Luke 16:15)?​

ANSWER

When Jesus said, “God knows your heart” in Luke 16:15, He was speaking to the Pharisees—men who lived double lives. Outwardly, they sought public approval. They made a point of following all the religious rules and worked hard to impress people so that they would appear to be godly and wise. But God knew their hearts. He saw through their phony, pious displays to what was on the inside.

Luke called these Pharisees “lovers of money” (Luke 16:14), and Jesus said to them, “You like to appear righteous in public, but God knows your hearts. What this world honors is detestable in the sight of God” (Luke 16:15, NLT). Jesus had just finished teaching about wealth and possessions (Luke 16:1–13). Through a parable, He showed that genuine kingdom followers obey God and His Word rather than pay homage to those things the world values like money and status. He closed with this piercing caution to people who attempt to live dual lives: “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money” (Luke 16:13).

God knew that, in the heart of the Pharisees, they served money. They were only generous with their money on public occasions when others could see them giving. Despite their strict religious fervor, they cultivated godless values just like the unbelieving worldly crowd. They even claimed that their wealth was God’s reward for their righteous living (Luke 18:9–11). But Jesus harshly criticized their outward displays of piety: “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:1–4; see also Matthew 23:5).

God called out these religious leaders for their greed, self-indulgence, and hypocrisy: “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean. . . . You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean” (Matthew 23:25–27).

The Pharisees proved that appearances can be deceiving. Their actions were inconsistent with who they really were in their hearts. In the Bible, “the heart” refers to a person’s inner moral and spiritual life.

Jesus’ challenge to these hypocritical leaders is the same for His followers today. We must be careful not to simply honor the Lord with our lips while we live like the world because our hearts are far from Him (Matthew 15:8; Isaiah 29:13). We need to focus on cleaning up the inside of our spiritual houses, dealing with our sinful attitudes and misguided motives. If the inner person is righteous, “the good treasure of his heart produces good” (Luke 6:45, ESV). The inner treasure of righteousness will flow out to produce external holiness as well. Our moral and spiritual character will automatically be revealed on the outside.

God knows your heart is a concept seen throughout the Bible. The prophet Jeremiah declared that the Lord “tests the righteous” and “sees the heart and the mind” (Jeremiah 20:12, ESV). “The Lord weighs the heart,” says Proverbs 21:2. When it came time for Samuel to anoint a new king, God looked past outward appearances to the heart to make His choice: “But the LORD said to Samuel, ‘Do not consider his appearance or his height. . . . The LORD does not look at the things people look at. People look at the outward appearance, but the LORD looks at the heart’” (1 Samuel 16:7). When King David passed the mantle to his son Solomon, he prayed, “And you, my son Solomon, acknowledge the God of your father, and serve him with wholehearted devotion and with a willing mind, for the LORD searches every heart and understands every desire and every thought” (1 Chronicles 28:9).

God sees what is done in secret. His eyes “range throughout the earth to strengthen those whose hearts are fully committed to him” (2 Chronicles 16:9). He knows the motives behind every action because He knows every human heart (1 Kings 8:39; Acts 1:24; 15:8). Since God knows our hearts, we ought to always live to please Him alone and not worry about impressing people.

FOR FURTHER STUDY​

Parables of Jesus by James Montgomery Boice

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Was Jesus rich/wealthy?​

ANSWER

As the second person of the Trinity, Jesus is as rich as God is rich. Indeed, our Lord owns everything and possesses all power, authority, sovereignty, glory, honor, and majesty (Isaiah 9:6; Micah 5:2; John 1:1, 8:58, 10:30, 17:5; Colossians 1:15–18, 2:9–10; Hebrews 1:3). Yet during the time Jesus was here on earth, He willingly relinquished His eternal riches and most of the privileges of His deity. Becoming poor indeed, our Lord took on the nature of a lowly and humble servant (Zechariah 9:9; 2 Corinthians 8:9; Philippians 2:6–8). And by the time our Savior endured the tortures of the cross for us, His earthly possessions amounted to no more than the clothes on His back that were divided up by the soldiers who crucified Him.

Sadly, however, there are many prosperity preachers today who would like you to believe that Jesus was rich while here on earth and that God wants nothing more than to lavish His children with an abundance of material blessings. After all, a rich Jesus would certainly make it easier for them to persuade their flock that God wants them to be rich, too. However, a materially rich Jesus Christ is utterly incompatible with biblical truth. Even a cursory examination of the Bible should dispel any notion of our Savior’s being wealthy in an earthly sense. During His public ministry, Christ and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9–10). As Jesus told a would-be follower, “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head” (Luke 9:58).

It is unfortunate, then, that this false teaching about Christ’s wealth and its concomitant “gospel of greed” has gained a foothold in churches today. As Solomon aptly taught, however, “There is nothing new under the sun” (Ecclesiastes 1:9), for we can see that Paul addressed similar matters in his own churches: “Watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naïve people” (Romans 16:17–18).

Paul’s terse commentary in his first letter to Timothy regarding those who think godliness is a means to financial gain captures the essence of Christ’s numerous teachings on the dangers that accompany a heart bent on the accumulation of earthly treasure: “People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6:9–10).

Indeed, the New Testament is filled with lessons where Jesus chides the rich and praises the poor. He taught us to “be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). And He taught us not to “store up for ourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But to store up for ourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal” (Matthew 6:19–21). Our Lord, who knows the hearts of men, is aware of the deceitfulness of riches and what a considerable stumbling block wealth can be. The sentiment of Proverbs 30:9, which declares, “I may have too much and disown you and say ‘who is the LORD,’” reverberates through the entirety of God’s Word. Thus, it would be a strange paradox indeed—and one that would certainly dilute the gospel message—if Jesus Christ were a member of the rich class of people who, as He declared, would find it so difficult “to enter the kingdom of heaven” (Matthew 19:23).

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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What is Jainism?​

ANSWER

Jainism began in the 6th century as a reformation movement within Hinduism. It is based on the teachings of its founder, Mahavira. Believing that a life of self-denial was the way to achieve “enlightenment,” Mahavira wandered naked and mute through India for 12 years, enduring hardship and abuse. After this, he took on disciples, preaching his newfound belief. Mahavira was vehemently opposed to the idea of acknowledging or worshiping a supreme being. Although Mahavira denied that any God or gods existed to be worshiped, he, like other religious leaders, was deified by his later followers. He was named the 24th Tirthankara, the last and greatest of the savior beings. According to Jain writings, Mahavira descended from heaven, committed no sin himself, and through meditation, freed himself from all earthly desires.

Jainism is a religion of extreme legalism, for one attains his own salvation only through the path of asceticism (rigid self-denial). There is no freedom in this religion, only rules, primarily the Five Great Vows, which mandate the renunciation of (1) killing living things, (2) lying, (3) greed, (4) sexual pleasure and (5) worldly attachments. Women are to be avoided entirely because they are thought to be the cause of all kinds of evil.

Like all false religion, Jainism is incompatible with biblical Christianity. First, the Bible condemns the worship of any god apart from the true and living God. “I am the Lord your God. . . . You shall have no other gods before Me” (Exodus 20:2, 3). “I am the LORD, and there is no other; apart from me there is no God” (Isaiah 45:5). Mahavira was not a god at all, but a man. Like all men, he was born, he sinned, and he died. He did not reach sinless perfection. Only one Man lived perfectly, the Lord Jesus Christ who “was in all points tempted just as we are, yet without sin” (Hebrews 4:15).

Second, the Bible makes it clear that following laws and teachings, even those from the true and living God, will never result in the righteousness required for salvation. “For by the works of the law shall no flesh be justified” (Galatians 2:16). The Bible teaches that salvation is by grace through faith in the shed blood of Jesus Christ (Ephesians 2:8-9) who bore our sin on the cross so that we could bear His righteousness. “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21). The faith Jesus taught alleviates the burdens of people while Jainism only adds to them.

Finally, two of Jainism’s “great vows” directly contradict the revealed Word of God. While avoiding greed, lying and worldly attachments is commendable, avoiding sexual pleasure, if taken to its extreme, would be the end of mankind. In order to assure the continuation of the generations of man on the earth, God granted the gift of sexual impulse to us. Within the constraints of holy marriage, the sexual impulse finds its complete fulfillment, and the future of our species is assured (Genesis 1:28; 2:24; 9:1). In addition, one of the tenets of Jainism is ahimsa, the forbidding of taking life in any form. This directly contradicts both the Old and New Testaments where God gave animals to mankind for food (Leviticus 11 and Acts 10).

Like all false religions, Jainism is another lie from Satan whose desire is to entrap us in a system which focuses our attention on ourselves, the turning inward of our minds and spirits in an attempt to make ourselves worthy through self-denial and the keeping of rules. Jesus commanded us to die to self, to live for Him and, through Him, for others. The failure of Jainism to advance much beyond certain areas of India speaks to the fact that it does not meet universal human need. This is in stark contrast to Jesus Christ, whose impact is universal.

FOR FURTHER STUDY​

Neighboring Faiths by Winfried Corduan

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What does the Bible say about wealth?​

ANSWER

Wealth is the abundance of valuable possessions or money. When we have wealth, we have more than we need to sustain a normal life. By this definition, and in comparison with the rest of the world, most people in developed countries are wealthy. Some believe wealth is wrong and, if someone has more than enough, he or she should spread it around equally. Others say that wealth is the result of hard work and wise investments, and no one else has any claim to it. Wealth is dealt with in the Bible, and it is there we find the proper perspective on it.

We know that wealth itself is not sinful. Wealth is not offensive to God because He often blessed His servants with wealth when they pleased Him (Deuteronomy 28:1–8). Abraham (Genesis 13:2), Jacob (Genesis 30:43), and King Solomon (1 Kings 10:23) are examples of wealthy men in the Bible who were used by God in mighty ways. In the Old Testament, wealth was sometimes an indicator of the Lord’s pleasure and blessing. However, wealth has never been an accurate barometer of a person’s standing with God. Some righteous people are poor while some wicked people are rich (Psalm 73; Jeremiah 12:1).

In the New Testament, too, several wealthy people were instrumental in advancing God’s kingdom. Matthew (Luke 5:27–29), Joanna (Luke 8:3), Joseph of Arimathea (Matthew 27:57), Zacchaeus (Luke 19:8), and Lydia (Acts 16:14–15) were all individuals of great means who were called by God for a special work and who used their wealth for a righteous cause. Wealth itself is morally neutral. What we do with wealth can either enhance good or create more evil. Wealth can be used for God’s purposes or for selfish goals.

One verse about wealth often misquoted is 1 Timothy 6:10, which says, in part, “For the love of money is the root of all kinds of evil.” This verse is sometimes used to say that money is evil, but that is not what it says. It is the love of money, not money itself, that leads to evil choices. In this epistle, Paul warned his young protégé Timothy about false teachers who would infiltrate the church for financial profit. Their greed would not only fleece unsuspecting believers but also infect the church with the love of money. The verse goes on to say, “Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” The Bible never says that money is evil, only to avoid the love of it.

Another warning the Bible gives us about money is that it can quickly become an idol: “Though your riches increase, do not set your heart on them” (Psalm 62:10). When we have abundance, we tend to grow lazy spiritually, believing our money will take care of us. Our hearts grow resistant to self-sacrifice, and our focus shifts from eternal riches to earthly bank balances. Jesus said that it was easier for a camel to go through the eye of a needle than it was for a rich person to inherit eternal life (Mark 10:25). Our Lord put wealth in perspective when He said, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15).

When wealth becomes an idol, it also becomes our downfall. Jesus illustrated this in the parable of the rich fool, which teaches the foolishness of trusting in riches without keeping God as the center of one’s life (Luke 12:14–21). Jesus, who knows our hearts, warned us about trying to serve two masters (Luke 16:13). We cannot love the Lord our God with all our heart, soul, mind, and strength if we also love money (Mark 12:30). God will not share His throne.

Proverbs 30:7–9 is a prayer that models the right attitude about wealth: “Two things I ask of you, Lord; do not refuse me before I die: Keep falsehood and lies far from me; give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God.” When our daily prayer is that God will meet all our needs according to His riches in glory (Philippians 4:19), we remind ourselves where our help comes from (Psalm 121:1–2). Any abundance beyond that daily sustenance is a gift from the Lord, and we are to use it wisely. When we consider that all we have and all we are belongs to God, we are more careful to use it all for His glory (1 Corinthians 10:31). When we see wealth as an investment entrusted to us by its rightful Owner, we are more likely to keep it in right perspective.

FOR FURTHER STUDY​

How to Manage Your Money: An In-Depth Bible Study On Personal Finances by Larry Burkett

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The greatest sin is joining PAP where they let the Whip take over their conscience.
 

Why did Jesus tell the rich young ruler he could be saved by obeying the commandments?​

ANSWER

To understand Jesus’ response to the rich young ruler’s question—“What must I do to be saved?”—we must consider three things: the background of the rich young ruler, the purpose of his question, and the essence of the gospel of Jesus Christ. The young man had asked Jesus, “Teacher, what good thing must I do to get eternal life?” (Matthew 19:16). Jesus responded, “If you want to enter life, keep the commandments” (verse 17). At first glance, it appears that Jesus is saying that the young man and, by extension, all people must obey the commandments in order to be saved. But is that really what He was saying? Since the essence of the salvation message is that we are saved by grace through faith (Ephesians 2:8–9), why would Jesus offer the rich young ruler an “alternative plan”?

The story of the rich young ruler is found in all three of the Synoptic Gospels, Matthew 19:16–23, Mark 10:17–22, and Luke 18:18–23. The man is described as a “ruler,” which means he was a prince or magistrate of some sort. Since no Roman ruler would address Jesus as “teacher” or “master,” it is assumed that this man was a Jewish ruler in the local synagogue. This man also had “great wealth” (Matthew 19:22), and Jesus later used His conversation with this man to teach the detrimental effect money can have on one’s desire for eternal life (verses 23–24). The lesson Jesus draws from this incident concerns money, not salvation by works.

The first thing Jesus says to the man’s greeting, “Good teacher,” is to remind him that no one is good except God (Matthew 19:17). Jesus was not denying His own divinity. Rather, Jesus was immediately getting the man to think about what “good” really means—since only God is good, then what we normally call human goodness might be something else entirely This truth comes into play later in the conversation. When the man asked Jesus to specify which commandments he should keep, Jesus recited six of the commandments, including “love your neighbor as yourself” (Matthew 19:19). The man replies, “All these I have kept. . . . What do I still lack?” (verse 20), and that is a key statement. The young man was obviously religious and sincere in his pursuit of righteousness. His problem was that he considered himself to be faultless concerning the Law. And this is the point that Jesus challenges.

Jesus tells the man, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me” (Matthew 19:21). The young man decided that Jesus was asking too much. “He went away sad, because he had great wealth” (verse 22). Rather than obey Jesus’ instructions, he turned his back on the Lord and walked away. The man’s choice undoubtedly saddened Jesus as well, because Jesus loved him (Mark 10:21).

In telling the young man to keep the commandments, Jesus was not saying that he could be saved by obeying the commandments; rather, Jesus was emphasizing the Law as God’s perfect standard. If you can keep the Law perfectly, then you can escape sin’s penalty—but that’s a big if. When the man responded that he met the Law’s standard, Jesus simply touched on one issue that proved the man did not measure up to God’s holiness. The man was not willing to follow the Lord, if that meant he must give up his wealth. Thus, the man was breaking the two greatest commands; he did not love the Lord with all his heart, and he did not love his neighbor as himself. He loved himself (and his money) more. Far from keeping “all” the commandments, as he had claimed, the man was a sinner like everyone else. The Law proved it.

If the man had loved God and other people more than he did his property, he would have been willing to give up his wealth to the service of God and man. But that was not the case. He had made an idol of his wealth, and he loved it more than God. With surgical precision, Jesus exposes the greed in the man’s heart—greed the man did not even suspect he had. Jesus’ statement that only God is good (Matthew 19:18) is proved in the young man’s response to Jesus’ command.

In His conversation with the rich young ruler, Christ did not teach that we are saved by the works of the Law. The Bible’s message is that salvation is by grace through faith (Romans 3:20, 28; 4:6; Galatians 2:16; Ephesians 2:9; 2 Timothy 1:9). Rather, Jesus used the man’s love of money to show how the man fell short of God’s holy standard—as do we all. The rich young ruler needed the Savior, and so do we.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

More insights from your Bible study - Get Started with Logos Bible Software for Free!
 

What does the Bible say about anger?​

ANSWER

Handling anger is an important life skill. Christian counselors report that 50 percent of people who come in for counseling have problems dealing with anger. Anger can shatter communication and tear apart relationships, and it ruins both the joy and health of many. Sadly, people tend to justify their anger instead of accepting responsibility for it. Everyone struggles, to varying degrees, with anger. Thankfully, God’s Word contains principles regarding how to handle anger in a godly manner, and how to overcome sinful anger.

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Anger is not always sin. There is a type of anger of which the Bible approves, often called “righteous indignation.” God is angry (Psalm 7:11; Mark 3:5), and it is acceptable for believers to be angry (Ephesians 4:26). Two Greek words in the New Testament are translated as “anger.” One means “passion, energy” and the other means “agitated, boiling.” Biblically, anger is God-given energy intended to help us solve problems. Examples of biblical anger include David’s being upset over hearing Nathan the prophet sharing an injustice (2 Samuel 12) and Jesus’ anger over how some of the Jews had defiled worship at God’s temple in Jerusalem (John 2:13-18). Notice that neither of these examples of anger involved self-defense, but a defense of others or of a principle.

That being said, it is important to recognize that anger at an injustice inflicted against oneself is also appropriate. Anger has been said to be a warning flag—it alerts us to those times when others are attempting to or have violated our boundaries. God cares for each individual. Sadly, we do not always stand up for one another, meaning that sometimes we must stand up for ourselves. This is especially important when considering the anger that victims often feel. Victims of abuse, violent crime, or the like have been violated in some way. Often while experiencing the trauma, they do not experience anger. Later, in working through the trauma, anger will emerge. For a victim to reach a place of true health and forgiveness, he or she must first accept the trauma for what it was. In order to fully accept that an act was unjust, one must sometimes experience anger. Because of the complexities of trauma recovery, this anger is often not short-lived, particularly for victims of abuse. Victims should process through their anger and come to a place of acceptance, even forgiveness. This is often a long journey. As God heals the victim, the victim’s emotions, including anger, will follow. Allowing the process to occur does not mean the person is living in sin.

Anger can become sinful when it is motivated by pride (James 1:20), when it is unproductive and thus distorts God’s purposes (1 Corinthians 10:31), or when anger is allowed to linger (Ephesians 4:26-27). One obvious sign that anger has turned to sin is when, instead of attacking the problem at hand, we attack the wrongdoer. Ephesians 4:15-19 says we are to speak the truth in love and use our words to build others up, not allow rotten or destructive words to pour from our lips. Unfortunately, this poisonous speech is a common characteristic of fallen man (Romans 3:13-14). Anger becomes sin when it is allowed to boil over without restraint, resulting in a scenario in which hurt is multiplied (Proverbs 29:11), leaving devastation in its wake. Often, the consequences of out-of-control anger are irreparable. Anger also becomes sin when the angry one refuses to be pacified, holds a grudge, or keeps it all inside (Ephesians 4:26-27). This can cause depression and irritability over little things, which are often unrelated to the underlying problem.

We can handle anger biblically by recognizing and admitting our prideful anger and/or our wrong handling of anger as sin (Proverbs 28:13; 1 John 1:9). This confession should be both to God and to those who have been hurt by our anger. We should not minimize the sin by excusing it or blame-shifting.

We can handle anger biblically by seeing God in the trial. This is especially important when people have done something to offend us. James 1:2-4, Romans 8:28-29, and Genesis 50:20 all point to the fact that God is sovereign over every circumstance and person that crosses our path. Nothing happens to us that He does not cause or allow. Though God does allow bad things to happen, He is always faithful to redeem them for the good of His people. God is a good God (Psalm 145:8, 9, 17). Reflecting on this truth until it moves from our heads to our hearts will alter how we react to those who hurt us.

We can handle anger biblically by making room for God’s wrath. This is especially important in cases of injustice, when “evil” men abuse “innocent” people. Genesis 50:19 and Romans 12:19 both tell us to not play God. God is righteous and just, and we can trust Him who knows all and sees all to act justly (Genesis 18:25).

We can handle anger biblically by returning good for evil (Genesis 50:21; Romans 12:21). This is key to converting our anger into love. As our actions flow from our hearts, so also our hearts can be altered by our actions (Matthew 5:43-48). That is, we can change our feelings toward another by changing how we choose to act toward that person.

We can handle anger biblically by communicating to solve the problem. There are four basic rules of communication shared in Ephesians 4:15, 25-32:

1) Be honest and speak (Ephesians 4:15, 25). People cannot read our minds. We must speak the truth in love.

2) Stay current (Ephesians 4:26-27). We must not allow what is bothering us to build up until we lose control. It is important to deal with what is bothering us before it reaches critical mass.

3) Attack the problem, not the person (Ephesians 4:29, 31). Along this line, we must remember the importance of keeping the volume of our voices low (Proverbs 15:1).

4) Act, don’t react (Ephesians 4:31-32). Because of our fallen nature, our first impulse is often a sinful one (v. 31). The time spent in “counting to ten” should be used to reflect upon the godly way to respond (v. 32) and to remind ourselves how the energy anger provides should be used to solve problems and not create bigger ones.

At times we can handle anger preemptively by putting up stricter boundaries. We are told to be discerning (1 Corinthians 2:15-16; Matthew 10:16). We need not "cast our pearls before swine" (Matthew 7:6). Sometimes our anger leads us to recognize that certain people are unsafe for us. We can still forgive them, but we may choose not to re-enter the relationship.

Finally, we must act to solve our part of the problem (Romans 12:18). We cannot control how others act or respond, but we can make the changes that need to be made on our part. Overcoming a temper is not accomplished overnight. But through prayer, Bible study, and reliance upon God’s Holy Spirit, ungodly anger can be overcome. We may have allowed anger to become entrenched in our lives by habitual practice, but we can also practice responding correctly until that, too, becomes a habit and God is glorified in our response.

FOR FURTHER STUDY​

The Other Side of Love: Handling Anger in a Godly Way by Gary ChapmanMore insights from your Bible study - Get Started with Logos Bible Software for Free!
 

What are some Bible verses about anger?​

ANSWER


Psalm 37:8
Refrain from anger, and forsake wrath! Fret not yourself; it tends only to evil.

Proverbs 14:29
Whoever is slow to anger has great understanding, but he who has a hasty temper exalts folly.

James 1:19
Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger.

Ephesians 4:26
Be angry and do not sin; do not let the sun go down on your anger,

Proverbs 15:1
A soft answer turns away wrath, but a harsh word stirs up anger.

Ecclesiastes 7:9
Be not quick in your spirit to become angry, for anger lodges in the bosom of fools.

Proverbs 19:11
Good sense makes one slow to anger, and it is his glory to overlook an offense.

James 1:20
For the anger of man does not produce the righteousness of God.

Ephesians 4:31
Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.

Proverbs 29:11
A fool gives full vent to his spirit, but a wise man quietly holds it back.

Proverbs 16:32
Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.

Proverbs 15:18
A hot-tempered man stirs up strife, but he who is slow to anger quiets contention.

Colossians 3:8
But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth.

Matthew 5:22
But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.

Romans 12:19
Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”

Psalm 103:8
The Lord is merciful and gracious, slow to anger and abounding in steadfast love.

Proverbs 14:17
A man of quick temper acts foolishly, and a man of evil devices is hated.

Proverbs 22:24
Make no friendship with a man given to anger, nor go with a wrathful man.

Proverbs 29:22
A man of wrath stirs up strife, and one given to anger causes much transgression.

1 Timothy 2:8
I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.

Unless otherwise noted, all Bible verses are from The Holy Bible, English Standard Version® Copyright© 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Special thanks to OpenBible.info for the data on the most well-known Bible verses.
 

What does it mean to not let the sun go down on your anger?​


ANSWER

Ephesians 4:26–27 says, “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil” (ESV).

Paul gets practical in the latter half of the letter to the Ephesians. In this section, he exhorts believers to tell the truth to each other, be angry without sinning, stop stealing, work so they can give to others in need, use their words to edify others, not grieve the Holy Spirit, put away sins such as anger, be kind to others, and forgive others just as God has forgiven them.

In Ephesians 4:26, we have the command to “be angry, and yet do not sin” (ESV). This statement is probably a reference to Psalm 4:4, “Tremble and do not sin.” This particular psalm is sometimes titled “A Night Prayer” or “An Evening Prayer of Trust in God.” Verse 4 continues, “When you are on your beds, search your hearts and be silent.” Perhaps this part of the psalm was meant to help the prayerful reader resolve any anger issues in the heart before going to bed. Paul uses this Old Testament passage as a springboard for his command to “not let the sun go down on your anger.”

Anger itself is not sin, but how we use it determines whether it is sinful or not. Legitimate righteous anger toward sin or injustice can be productive. Jesus exhibited righteous anger at times, most notably when He cleaned out His Father’s house, the temple (John 2:13–16). But, more often than not, anger becomes sinful because our own selfish interests and pride motivate it. Someone or something offends us, and we lash out. We end up saying and doing things that we ought not. Anger rooted in our own sinfulness is dangerous and destructive to others and to ourselves.

One thing that can turn anger into a sinful attitude is to allow it to continue to fester instead of acting on it in a righteous manner. Our exhortation is to not let the sun go down on our anger or, as the NIV has it, “Do not let the sun go down while you are still angry.” To allow a period of anger to be unreasonably prolonged is to “give the devil a foothold” (Ephesians 4:27).

The Bible has many warnings against the improper use of anger. In the same chapter as we are told not to let the sun go down on our anger, we have a command to put away anger (Ephesians 4:31). James commands us to be “quick to listen, slow to speak and slow to become angry” (James 1:19). David writes, “Refrain from anger and turn from wrath; do not fret—it leads only to evil” (Psalm 37:8). Solomon adds his wisdom: “Do not be quickly provoked in your spirit, for anger resides in the lap of fools” (Ecclesiastes 7:9). The book of Proverbs echoes the cautions about anger: “Whoever is patient has great understanding, but one who is quick-tempered displays folly” (Proverbs 14:29), and “Good sense makes one slow to anger, and it is his glory to overlook an offense” (Proverbs 19:11, ESV).

Anger must be controlled, and we should never use it to sin. If we do become angry, we should deal with the anger and its root quickly and then promptly put it away from our lives. We should strive to “keep short accounts” and forgive those we need to forgive in a timely manner—before the sun goes down. If we hold on to anger, we run the risk of bitterness and resentfulness, which provide the devil with a foothold in our lives. Unchecked anger among believers will break fellowship and bring damage to the church. We must be careful to heed the closing exhortation of Ephesians 4, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32).

FOR FURTHER STUDY​

The Other Side of Love: Handling Anger in a Godly Way by Gary Chapman

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Why should we be slow to anger (Proverbs 15:18)?​


ANSWER

Understanding why we should be slow to anger is one of the most valuable lessons we can learn in the Christian life. Proverbs 15:18 counsels, “A hot-tempered man stirs up strife, but he who is slow to anger quiets contention” (ESV). Slowness to anger is one of the attributes of God: “The LORD is gracious and compassionate, slow to anger and rich in love” (Psalm 145:8). The Bible has so much to say about being slow to anger that we’d be remiss if we didn’t take a careful look.

The hot-tempered man in Proverbs 15:18 is literally “a man of wrath.” Such a man is quick-tempered or easily enraged. But the man who is calm and slow to anger is one who averts arguments and stops quarreling. He is a natural peacemaker. The ability to quiet contention and live in harmony with others is a priceless virtue. Jesus said, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9).

Another word meaning “slow to anger” is patient. In the New International Version, Proverbs 14:29 says, “Whoever is patient has great understanding, but one who is quick-tempered displays folly.” The English Standard Version uses “slow to anger” in place of “patient.” The New Living Translation states, “People with understanding control their anger; a hot temper shows great foolishness.” When we learn to control our temper and curb foolish fits of anger, we show that we’ve gained great understanding.

Proverbs 16:32 affirms, “Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city” (ESV). Over and again, the Bible extols the benefits of cultivating patience and controlling anger: “Good sense makes one slow to anger, and it is his glory to overlook an offense” (Proverbs 19:11, ESV).

As we start to understand why we should be slow to anger, we can begin practicing patience in our relationships. James taught believers not only to listen to God’s Word but to put it into practice. He said, “My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires. Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you. Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:19–22). A wise Christian is one who listens to God and obeys and who listens to others, carefully considers what he hears, and then answers with cautiously chosen words.

Human anger, James explained, is a waste of energy. It is motivated by selfishness and ambition and creates division among brothers and sisters in Christ. Anger won’t produce the righteousness that God desires: “But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere” (James 3:17).

When we react in anger, we can cause injury; when we hold on to anger, we breed unforgiveness. But gentleness and patience make room for healing and harmony in our relationships (Psalm 37:8–9; Proverbs 12:18). Another proverb warns, “Fools give full vent to their rage, but the wise bring calm in the end” (Proverbs 29:11). If we want to show good sense, wisdom, and discretion in our lives, we will learn to be slow to anger and practice patience in our dealings with others. The Bible unambiguously warns us to rid ourselves of anger and rage and to be kind, gracious, and compassionate to one another (Ephesians 4:31–32; Colossians 3:8).

Psalm 86:15 confirms, “But you, Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness.” It is the Lord’s patience—His slowness to anger—that allows us to come to salvation (Numbers 14:18; Joel 2:13). We ought to always be aware and grateful for the Lord’s gracious and compassionate patience, for without it, we would not be saved: “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9).

It is God’s patience that delays Christ’s second coming and the consummation of history. It is His gracious compassion that holds back His wrath and keeps open the door for sinners to repent. The Lord’s incredible patience and love for humankind allow those who have not yet repented to have an opportunity to be saved. God uses time and patience to serve His purposes of grace. And since our God is slow to anger and abounding in grace toward us, ought we not emulate His character in how we treat others?

FOR FURTHER STUDY​

Proverbs: Baker Commentary on the Old Testament Wisdom & Psalms by Tremper Longman III

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What does the Bible mean when it says in your anger do not sin (Ephesians 4:26)?​


ANSWER

Ephesians 4:26 says, “‘In your anger do not sin’: Do not let the sun go down while you are still angry.” In understanding this command, it’s good to differentiate emotions from actions. We all feel emotion. At various times, we feel sadness, grief, frustration, excitement, happiness, and anger. Such feelings come naturally and are not sinful in and of themselves. It is how we act on those emotions that can be sinful. Emotion is internal and not directed against people. Action is external and can be directed positively or negatively toward others.

Here is the context of the verse: “Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body. ‘In your anger do not sin’: Do not let the sun go down while you are still angry, and do not give the devil a foothold. Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:25–32).

This passage follows Paul’s teaching about the new nature that we embrace through the Holy Spirit by faith in Jesus Christ (Ephesians 4:17–24). If we become angry for some reason—we experience the involuntary emotion or passion of anger—we are not to allow it to prompt sinful actions. And we do not stay angry. We do not dwell on it. We deal with it quickly, in constructive and God-honoring ways, so it does not grow stronger and produce bitterness in our lives. The biblical admonition is to deal with the anger on the same day as the provocation. Before we go to sleep that night, we should have taken positive steps to find a solution to the problem and alleviate the anger.

If we fail to deal with anger constructively and we engage in sinful expressions of anger, we give the devil some leverage against us (Ephesians 4:27). The same passage continues to say that we should strive to get rid of all anger and its companion sins: “Get rid of your bitterness, hot tempers, anger, loud quarreling, cursing, and hatred” (verse 31, GWT).

Instead of allowing the emotion of anger to turn into sinful actions, we should “be kind and merciful, and forgive others, just as God forgave you because of Christ” (Ephesians 4:32, CEV). It’s all part of “the new self, created to be like God in true righteousness and holiness” (verse 24). One of the powers that the Holy Spirit has given to believers after their spiritual transformation through faith in Jesus Christ is self-control (see Galatians 5:22–23). We need to ask God to fill us with His Spirit when we become angry; self-control will be the supernatural result.

We all allow our anger to get the best of us at times. When we are wronged or feel unfairly disadvantaged, we naturally want to retaliate or “fix the problem” in the fastest way. But when our response involves “rage, anger, harsh words, and slander” (Ephesians 4:31, NLT), we have crossed a line. We have sinned in our anger and given the devil a foothold. Sometimes, long after we should have moved on, we harbor a desire to revisit the wound and hang on to the anger. This only leads to bitterness. We must yield to the Holy Spirit and trust in His power to overcome such sin.

Solomon in his wisdom had some practical things to say about how to handle anger:

“He who is slow to wrath has great understanding, but he who is impulsive exalts folly” (Proverbs 14:29, NKJV).

“A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1).

“A hot-tempered man stirs up conflict, but a man slow to anger calms strife” (Proverbs 15:18, CSB).

“Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city” (Proverbs 16:32, ESV).

FOR FURTHER STUDY​

The Other Side of Love: Handling Anger in a Godly Way by Gary Chapman

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translatein your anger do not sin, Ephesians 4:26
 

How can I know for sure that my anger is righteous indignation?​


ANSWER

We can know for sure that our anger or indignation is righteous when it is directed toward what angers God Himself. Righteous anger and indignation are justly expressed when we are confronted with sin. Good examples would be anger toward child abuse, pornography, racism, homosexual activity, abortion, and the like.

The apostle Paul gives clear warning to those who anger God: “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (Galatians 5:19–21). Jesus expressed righteous anger over the sins of the people (Mark 3:1–5; Matthew 21:12–13; Luke 19:41–44). But His anger was directed at sinful behaviors and unmistakable injustice.

However, we are also taught to be careful in our anger, that we do not sin. “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil” (Ephesians 4:26–27). We should check our attitude as well as our motive before becoming angry with others. Paul gives us some sound advice on the appropriate approach: “Do not take revenge, my friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord. On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:19–21).

James also gives us good instruction when it comes to righteous indignation: “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God” (James 1:19–20). The apostle Peter echoes this advice especially for those times when we face those antagonistic toward God and the things of God: “But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil” (1 Peter 3:14–17).

Believers can also channel their anger into constructive action by becoming involved with Christian organizations that combat the influence of evil in society. The key is that, if our outrage results in bringing others into a loving and restorative relationship with God, it’s righteous indignation.

FOR FURTHER STUDY​

The Other Side of Love: Handling Anger in a Godly Way by Gary Chapman

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Is God mad at me? Is God angry with me?​

ANSWER

There are several reasons a person might question whether God is angry with him or her. We tend to evaluate God’s disposition toward us based on our current level of comfort or pleasure. When things go wrong, we might think it is God punishing us in anger. Other times, we might feel far from God and think that He is giving us “the silent treatment” because He is mad. Sometimes we are angry with ourselves over a sin or mistake we’ve committed and assume God must be angry, too. Are any of these valid ways to determine whether God is mad at me?

It is true that God gets angry. However, when we ask if God is mad at us, we usually don’t have in mind the biblical description of divine anger. God’s anger is based on His holiness and is a just response to violations of His character. It is passionate and motivated by righteousness. His anger is not petty or temperamental; neither is it out of proportion. God is omnipotent, so His anger is never a response to feeling threatened or belittled. Rather, He is angry at evil.

God is not like humans (Numbers 23:19; Isaiah 55:8–9). “Human anger does not produce the righteousness that God desires” (James 1:20). God’s anger stems from His justice and goodness. He is angry at that which goes against who He is and against the good He has intended for His creation (Romans 1:18–32). God has anger over sin and the destruction it brings.

We read about the wrath of the Lord throughout Scripture. For example, in Exodus 22:22–24 God warns the Israelites, “Do not take advantage of the widow or the fatherless. If you do and they cry out to me, I will certainly hear their cry. My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless.” In Deuteronomy 11:16–17 God’s anger is aroused over idolatry, with the result that “it will not rain and the ground will yield no produce, and you will soon perish from the good land the LORD is giving you.” The Old Testament prophets speak of the anger of the Lord, and we see God judge His people (e.g., Isaiah 5:22–30; Jeremiah 42:9–18; Ezekiel 5:13; Psalm 106) as well as the other nations (Micah 5:15; Nahum 1:2–3).

Yet even in these examples, we see God’s mercy and love. Psalm 106:40–46 says, “Therefore the LORD was angry with his people and abhorred his inheritance. He gave them into the hands of the nations, and their foes ruled over them. Their enemies oppressed them and subjected them to their power. Many times he delivered them, but they were bent on rebellion and they wasted away in their sin. Yet he took note of their distress when he heard their cry; for their sake he remembered his covenant and out of his great love he relented. He caused all who held them captive to show them mercy” (see also Isaiah 48:9; Ezekiel 5:13). In his prayer of dedication over the temple, Solomon acknowledges the ways the Israelites would fail in keeping the covenant and that they would suffer the consequences laid out in Deuteronomy. Yet he trusts that God will respond with forgiveness and mercy when people call on Him (1 Kings 8:22–53). God sent the prophets to warn His people to repent, and He gave them ample opportunity to return to Him (2 Chronicles 36:15–16). He sent prophets such as Jonah to the Gentile nations as well. Even in His pronouncements of judgment, God spoke of preserving a remnant, and He always did so. The Old Testament is replete with promises of the coming Messiah who would bring ultimate restoration. God is patient and loving, offering and making the way of restoration. He is not an angry God who easily gets mad at us.

In the New Testament we see Jesus’ anger (Mark 3:5) and read of God’s wrath to come (John 3:36; Romans 2:5; Colossians 3:6; Revelation 11:18; 19:15). But we also see that Jesus delivers us from that wrath (1 Thessalonians 1:10; 5:9). Again, we see that God’s anger is just and that it always comes with mercy.

God is slow to anger (Exodus 34:6; Psalm 86:15; 145:8). His anger has a limit, and there is always the prospect of forgiveness: “The LORD is compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will he harbor his anger forever; he does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who fear him” (Psalm 103:7–11).

The more we understand the holiness of God, the more we understand how His anger is justified, and His mercy and patience become that much more astounding. Second Peter 3:9 assures us that God “is patient with you, not wanting anyone to perish, but everyone to come to repentance.” We do know that God will judge the world, but we also know that “whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them” (John 3:36). For those who love God and accept Christ, there is no fear of God’s wrath: “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment” (1 John 4:18).

If you have put your faith in Jesus Christ, you need not fear God’s wrath. God is not angry with you. He has shown His love for you and has made peace with you through Christ (Romans 5:1, 8). You are not under condemnation any more (Romans 8:1), and nothing can separate you from the love of God in Christ (Romans 8:31–32, 38–39).

As a point of clarification, sin still has consequences in this world, even after salvation. We still deal with the natural consequences of our own wrongdoing. When we break someone’s trust, for example, we can expect hardship in that relationship. If we commit a crime, we can expect to suffer the punishment the state metes out. If we put our trust in things other than God, we can expect to be disappointed. None of these consequences are necessarily indicators of God’s anger, though. We also endure the consequences of the sins of other people, as well as the effects of living in a fallen world. Being a child of God does not mean living a problem-free life. And problems do not mean God is mad at us.

It is also good to distinguish between God’s anger and His discipline (Hebrews 12:4–11). God disciplines His children to produce “a harvest of righteousness and peace” (verse 11). We can endure trials with joy, knowing that “the testing of your faith produces perseverance” (James 1:3; cf. Romans 5:3–5)

When we are in difficult circumstances or we feel far from God, it is good to examine our hearts and lives. When we are in pleasant circumstances or we feel especially close to God, we should also examine our hearts and lives. When we recognize sin, we should repent, knowing that God will forgive (1 John 1:9). Regardless of the cause of our troubles, we can trust that God will use them to refine us and to grow us to be more like Him (Romans 8:28–30). We need not worry that God is mad at us. Rather, we should turn to Him in prayer and rest in the promises of His Word (Jude 1:24–25; Ephesians 1:11–14). We can rely on the unchanging nature of His character and the depth of His love (Ephesians 3:16–21; James 1:17–18; Hebrews 13:8). We can call out to Him for relief.

Because God is slow to anger and abounding in love, He has made a way of forgiveness, freedom, and true life—Jesus Christ. God Himself bore the burden of His wrath against sin so that we might be free (2 Corinthians 5:16–21).

Is God mad at me? If you have trusted in Jesus Christ, your sins have been paid for, and God’s righteous wrath against you has been spent. If you have not trusted in Jesus, His offer of forgiveness and new life stands (John 3:16–18; Ephesians 2:1–10; 2 Corinthians 5:16–21). Receive it today!

FOR FURTHER STUDY​

Knowing God by J.I. Packer

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Was Jesus ever angry?​

ANSWER

When Jesus cleared the temple of the moneychangers and animal-sellers, He showed great emotion and anger (Matthew 21:12-13; Mark 11:15-18; John 2:13-22). Jesus’ emotion was described as “zeal” for God’s house (John 2:17). His anger was pure and completely justified because at its root was concern for God’s holiness and worship. Because these were at stake, Jesus took quick and decisive action. Another time Jesus showed anger was in the synagogue of Capernaum. When the Pharisees refused to answer Jesus’ questions, “He looked around at them in anger, deeply distressed at their stubborn hearts” (Mark 3:5).

Many times, we think of anger as a selfish, destructive emotion that we should eradicate from our lives altogether. However, the fact that Jesus did sometimes become angry indicates that anger itself, as an emotion, is amoral. This is borne out elsewhere in the New Testament. Ephesians 4:26 instructs us “in your anger do not sin” and not to let the sun go down on our anger. The command is not to “avoid anger” (or suppress it or ignore it) but to deal with it properly, in a timely manner. We note the following facts about Jesus’ displays of anger:

1) His anger had the proper motivation. In other words, He was angry for the right reasons. Jesus’ anger did not arise from petty arguments or personal slights against Him. There was no selfishness involved.

2) His anger had the proper focus. He was not angry at God or at the “weaknesses” of others. His anger targeted sinful behavior and true injustice.

3) His anger had the proper supplement. Mark 3:5 says that His anger was attended by grief over the Pharisees’ lack of faith. Jesus’ anger stemmed from love for the Pharisees and concern for their spiritual condition. It had nothing to do with hatred or ill will.

4) His anger had the proper control. Jesus was never out of control, even in His wrath. The temple leaders did not like His cleansing of the temple (Luke 19:47), but He had done nothing sinful. He controlled His emotions; His emotions did not control Him.

5) His anger had the proper duration. He did not allow His anger to turn into bitterness; He did not hold grudges. He dealt with each situation properly, and He handled anger in good time.

6) His anger had the proper result. Jesus’ anger had the inevitable consequence of godly action. Jesus’ anger, as with all His emotions, was held in check by the Word of God; thus, Jesus’ response was always to accomplish God’s will.

When we get angry, too often we have improper control or an improper focus. We fail in one or more of the above points. This is the wrath of man, of which we are told “Everyone should be quick to listen, slow to speak and slow to become angry, for man’s anger does not bring about the righteous life that God desires” (James 1:19-20). Jesus did not exhibit man’s anger, but the righteous indignation of God.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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Does God get angry?​

ANSWER

It would be foolish to ignore the passages in Scripture that talk about God’s anger. Yes, God does get angry; there are many examples in the Bible of this. He “displays his wrath every day” (Psalm 7:11).

However, we must not equate God’s anger with our own human experiences of that emotion. We must look again to the Bible. Ephesians 4:26–27 tells us it is possible to experience anger but not sin. As God cannot sin, we know that His anger is righteous, unlike the common experience of anger in ourselves. As James 1:20 says, “Human anger does not produce the righteousness that God desires.”

The context of the verses of God getting angry reveals why He gets angry. God gets angry when there is a violation of His character. God is righteous, just, and holy, and none of these attributes can be compromised (Exodus 20:4–6; Isaiah 42:8). God was angry with the nation of Israel and with Israel’s kings every time they turned away from obeying Him (e.g., 1 Kings 11:9–10; 2 Kings 17:18). The wicked practices of the nations in Canaan, such as child sacrifice and sexual perversion, aroused God’s anger to the point He commanded Israel to completely destroy them—every man, woman, child, and animal—to remove wickedness from the land (Deuteronomy 7:1–6). Just as a parent becomes angry at anything that would hurt his children, so God’s anger is directed at that which would harm His people and their relationship with Him. “‘As surely as I live,’ declares the Sovereign LORD, ‘I take no pleasure in the death of the wicked, but rather that they turn from their ways and live’” (Ezekiel 33:11).

In the New Testament, Jesus got angry with the religious teachers and leaders of that day for using religion for their own gain and keeping people in bondage (John 2:13–16; Mark 3:4–5). Romans 1:18 tells us God’s anger, or wrath, comes against “the godlessness and wickedness of people, who suppress the truth by their wickedness.” So God gets angry at the wickedness in people, and He opposes that wickedness in an effort to turn them from evil, that they may find true life and freedom in Him. Even in His anger, God’s motivation is love for people; to restore the relationship that sin destroyed.

While God must bring justice and retribution for sin, those who have accepted Jesus as Lord and Savior are no longer under God’s wrath for sin. Why? Because Jesus experienced the full measure of the wrath of God on the cross so that we wouldn’t have to. This is what is meant by Jesus’ death being a “propitiation,” or satisfaction. “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death. For what the law was powerless to do because it was weakened by flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit” (Romans 8:1–4).

FOR FURTHER STUDY​

The Other Side of Love: Handling Anger in a Godly Way by Gary Chapman

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What can we learn from the tribe of Simeon?​

ANSWER

Each of the twelve sons of Israel / Jacob received a blessing from his father just before Jacob’s death. The twelve sons were the progenitors of the twelve tribes of Israel, and the blessing contained prophetic information about the future of each tribe. In the case of the tribe of Simeon, which was paired in the prophecy with the tribe of Levi, Jacob prophesied, “Simeon and Levi are brothers—their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel” (Genesis 49:5–7).

Jacob pronounces a curse upon the anger of Simeon and Levi, no doubt remembering when they treacherously and barbarously destroyed the Shechemites, an act Jacob deeply resented for the barbarous way in which it was done and the reproach it brought upon his entire family (Genesis 34:24–30). Simeon’s anger was evil, not because indignation against sin is unwarranted, but because his wrath was marked by deeds of fierceness and cruelty. Righteous anger and indignation, the kind Jesus exhibited in cleansing the temple, for example, is never characterized by cruelty. The swords of Simeon, which should have been only weapons of defense, were weapons of violence to do wrong to others, not to save themselves from wrong.

Jacob’s pronouncement “I will divide them in Jacob, and scatter them in Israel” came true. The tribe of Simeon was the smallest and weakest of all the tribes at the close of their sojourn in the wilderness, as noted in the second census of Moses (Numbers 26:14), and the tribe of Simeon was omitted from the blessing of Moses (Deuteronomy 33:8). Further, because of its size, the tribe of Simeon was forced to share territory with Judah, a larger and more powerful tribe (Joshua 19:1–9). Jacob did not cut the descendants of Simeon off from any part in the promised inheritance, but he did divide and scatter them.

As Christians, we learn from the tribe of Simeon that anger is the cause of a great deal of sin when it is allowed to boil over without restraint, resulting in a scenario in which hurts are multiplied (Proverbs 29:11). Anger leaves devastation in its wake, often with irreparable consequences. Furthermore, while anger against sin is not unwarranted, we ought always to be very careful to distinguish between the sinner and the sin, so as not to love or bless the sin for the sake of the person, nor to hate or curse the person for the sake of the sin.

Jacob’s statement “Let me not enter their council; let me not join their assembly” is a lesson for us as well. We are not to take the counsel of the angry man because he is unstable and exhibits an inability to control his passions. When anger is a defining trait in another’s life, it is an indication of the lack of self-control, which is a hallmark of believers (Galatians 5:22–23). An angry person makes a poor counselor, and, in fact, his company should be avoided, especially when the sin of anger is unconfessed and there is no attempt to deal with it in a godly manner.

Finally, Simeon and Levi appeared to be inseparable brothers who are often mentioned together in Scripture, an indication that, like many brothers and sisters, they may have “brought out the worst in each other.” Christian parents who see this type of relationship developing in siblings whose influence upon one another is unhealthy, would do well to consider separating them from one another in circumstances where their unfortunate tendency to spur one another to wrong may exert itself.

FOR FURTHER STUDY​

The Quest Study Bible

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What does the Bible say about road rage?​

ANSWER

Road rage—a term coined in the late 1980s—denotes a relatively modern phenomenon. Aggressive driving of automobiles did not exist in ancient times. So, to appreciate what the Bible says about road rage, one must understand the term and consider the underlying inclinations that fuel the behavior.

Road rage and aggressive driving are often used interchangeably, but according to the National Highway Traffic Safety Administration (NHTSA), they are not the same. Aggressive driving involves operating a motor vehicle in a manner that endangers or is likely to endanger people or property. Road rage is aggressive driving that crosses the line into violent criminal offenses (https://one.nhtsa.gov/people/injury/research/aggressionwisc/chapter_1.htm, accessed 5/30/23). Both are potentially dangerous and deadly behaviors. Neither aggressive driving nor road rage bring honor and glory to God and, therefore, are unsuitable for His children (see 2 Corinthians 12:20; Proverbs 8:13).

Examples of dangerous driving behaviors that can lead to more serious road rage incidents are speeding, failure to yield, following too closely, reckless lane-changing without signaling, blocking or chasing another driver, running a red light or stop sign, cutting in front and then slowing down, also known as “brake checking” (using the brakes to punish another driver), horn honking, headlight flashing, yelling, cursing, and rude gesticulating. Cases of road rage include forcing another driver off the road, bumping or bashing another vehicle, and firing a handgun from a car. While the Bible does not address these specific behaviors, it does speak to the inherent sin that motivates them and urges believers to allow the Holy Spirit to produce fruits of humility, gentleness, patience, kindness, self-control, and other character qualities of Christ in their lives (Galatians 5:22–26).

No matter how it is demonstrated, rage originates from a proud heart (Mark 7:21–22; Psalm 10:2–11; Job 36:8–9). Scripture reveals that those who let pride rule their heart ultimately want to be God (see Ezekiel 28:2; 2 Thessalonians 2:4), and therefore the proud seek to control. Road rage is an expression of self-will, demanding its own way regardless of the outcome. The Bible plainly states that “pride goes before destruction” (Proverbs 16:18; see also Proverbs 11:2; 29:23). But humility brings God’s favor and life (Proverbs 3:34; 22:4; Psalm 25:9; 138:6; James 4:6).

In road rage, a driver loses control of his temper and reacts according to his sinful nature in angry, hostile, and self-centered retaliation. This is the sign of a fool, because only fools “give full vent to their rage, but the wise bring calm in the end” (Proverbs 29:11). The apostle Paul urges believers to throw off their old sinful nature and let the Holy Spirit renew their thoughts and attitudes. “Don’t sin by letting anger control you,” writes Paul, “. . . for anger gives a foothold to the devil” (Ephesians 4:26–27, NLT). If we continue to indulge the sinful flesh, we “bring sorrow to God’s Holy Spirit” (verse 30, NLT). Instead, we must “get rid of all bitterness, rage, anger, harsh words, and . . . all types of evil behavior” (verse 31, NLT). Likewise, in Galatians 5:19–20, Paul lists these road rage-related works of the flesh produced by the sinful nature: “hostility, quarreling, jealousy, outbursts of anger,” and “selfish ambition” (NLT).

As Christians, our new nature reflects the character of Christ, who instructs us to “turn the other cheek” when someone wrongs us (Matthew 5:39; see also Lamentations 3:30), to not “withhold [our] shirt” (or our place in the lane) if someone asks for it (see Luke 6:27–36), and to be patient, loving, and kind toward others (Matthew 6:14–15; see also Galatians 5:22; Colossians 1:10–11). When a driver gets in our way and slows us down, we must remember to “do nothing out of selfish ambition or vain conceit. Rather, in humility value others above [ourselves]” (Philippians 2:3). Godly attitudes of humility and love will lead us to be gracious toward other drivers and forgive them when they commit a perceived wrong against us. Rather than endanger ourselves and others, we will consider the welfare and safety of everyone on the road, including the passengers in our own cars.

Believers are commanded to submit to governing authorities and obey the laws of the land (Romans 13:1–2). In the context of driving, submission means following the legal rules of the road and obeying posted signs and the police.

The Bible’s message is unmistakable—road rage and any dangerous or aggressive handling of an automobile are inappropriate for believers. Nevertheless, driving can often be exceedingly stressful and frustrating, bringing out the worst in people. Psychologists suggest certain risk factors like high life stress, displaced anger, drug and alcohol abuse, and unresolved emotional traumas can make some drivers more prone to reacting aggressively on the road (www.apa.org/topics/anger/road-rage, accessed 5/30/23).

Crowded highways, reckless drivers, and potential road rage scenarios are inevitable as long as people continue to drive. Thus, believers must arm themselves with the humility of Christ whenever they get behind the wheel. The Bible calls us to let go of offenses, back away from retaliating in sinful anger, and move on (Psalm 37:8; Proverbs 15:1,18; James 1:20; Ecclesiastes 7:9). If we cannot control our anger, we should seek help from another believer or a qualified counselor. There is too much at stake to ignore a bad temper.

FOR FURTHER STUDY​

The Other Side of Love: Handling Anger in a Godly Way by Gary Chapman

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Does God have emotions?​

ANSWER

There are numerous passages of Scripture that speak of God’s emotions. For example, God demonstrates the following:

• Anger – Psalm 7:11; Deuteronomy 9:22; Romans 1:18
• Compassion – Psalm 135:14; Judges 2:18; Deuteronomy 32:36
• Grief – Genesis 6:6; Psalm 78:40
• Love – 1 John 4:8; John 3:16; Jeremiah 31:3
• Hate – Proverbs 6:16; Psalm 5:5; Psalm 11:5
• Jealousy – Exodus 20:5; Exodus 34:14; Joshua 24:19
• Joy – Zephaniah 3:17; Isaiah 62:5; Jeremiah 32:41

However, are God’s emotions the same kind of emotions we humans exhibit? Is it right to think of Him as “emotional” (does He have mood swings)? In theological circles, personhood is often defined as “the state of being an individual with intellect, emotion, and volition.” God, then, is a “person” in that He is a personal God with a mind, emotions, and a will of His own. To deny God’s emotions is to deny that He possesses personality.

Humans respond to things in this world physically, of course, but we also respond spiritually—our souls react, and this is what we call “emotion.” The fact of human emotion is one proof that God has emotions, as well, for He created us in His image (Genesis 1:27). Another proof is the Incarnation. As the Son of God in this world, Jesus was not an emotionless automaton. He felt what we feel, weeping with those who wept (John 11:35), feeling compassion for the multitudes (Mark 6:34), and being overcome with sorrow (Matthew 26:38). Through it all, He revealed the Father to us (John 14:9).

Though God is transcendent, we’ve come to know Him as a personal, living God who engages intimately with His creation. He loves us in ways we cannot fathom (Jeremiah 31:3; Romans 5:8; 8:35, 38–39), and He is immeasurably pained by our sin and rebellion against Him (Psalm 1:5; 5:4–5; Proverbs 6:16–19).

We recognize that the demonstration of emotions does not alter the immutability or permanence of God’s will or His promises. In other words, God does not change (Malachi 3:6; Numbers 23:19; 1 Samuel 15:29); He has no mood swings. God’s feelings and actions toward His creation, His judgment and forgiveness, His justice and grace, are all consistent with who He is (James 1:17). God’s responses to good and evil come from His same immutable will. God wills to judge and punish the sinner in order to bring about justice and, correspondingly, to bring the sinner to repentance because He desires that all men be saved (1 Timothy 2:4). We’ve come to know and relate to God as a feeling Person, one who loves and hates, grieves and laughs, feels anger and compassion. He loves the righteous and hates the wicked (Psalm 11:5–7; 5:4–5; 21:8).

This isn’t to say that our emotions and those of God are exactly the same. We sometimes speak of our emotions “clouding our judgment” because our sinful nature has corrupted our emotions. But God has no sin, and His emotions are incorruptible. For example, there is a vast difference between human anger and divine anger. Human anger is volatile, subjective, and too often out of control (Proverbs 14:29; 15:18; James 1:20). God’s anger is rooted in divine justice. God’s anger is perfectly righteous and predictable, never capricious or malicious. In His anger, He never sins.

All of God’s emotions are rooted in His holy nature and are always expressed sinlessly. God’s compassion, sorrow, and joy are all perfect expressions of the Perfect Being. Jesus’ anger at the synagogue leaders in Mark 3:5 and His love for the rich young ruler in Mark 10:21 were perfectly motivated responses of His divine nature.

God’s ways have been recorded for us in terms that we can understand and relate to. God’s wrath and anger against sin are real (Proverbs 8:13; 15:9). And His compassion for sinners is steadfast and genuine (2 Peter 3:9; Ecclesiastes 8:11; Isaiah 30:18). His works reveal His mercy and unending grace. But most of all, His love for His children is endless (Jeremiah 31:3) and unshakable (Romans 8:35, 38–39). God not only has thoughts and plans; He has feelings and desires, too. In contrast to the unreliability and instability of humans’ sin-tainted emotions, God’s emotions are as completely dependable and immutable as He.

There are two wonderful things concerning God and emotions: first, He understands our emotions (since He created us with the capacity to feel them), and, second, His own emotions continually flow from His perfection. God will never have a bad day; He will never change His feelings toward His redeemed.

FOR FURTHER STUDY​

Knowing God by J.I. Packer

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How and when should we overlook an offense (Proverbs 19:11)?​

ANSWER

Proverbs 19:11 teaches, “A person’s wisdom yields patience; / it is to one’s glory to overlook an offense.” To “overlook” an offense is to take no notice of wrongs done against oneself, to refuse to retaliate or seek revenge, to let affronts go, or, in a word, to forgive.

First, we can observe that the first half of the proverb focuses on self-control. The ESV puts it this way: “Good sense makes one slow to anger.” The NLT says, “Sensible people control their temper.” Patience, being slow to anger, and self-control are good virtues to possess. Patience and self-control are listed as part of the fruit of the Spirit (Galatians 5:22–23), an essential part of the Christian’s lifestyle. Our responses are to be reasonable and measured. We should increasingly grow in our ability to control ourselves when angry and overlook offenses when we can.

Second, we know that anger itself is not wrong but rather how we express it. James 1:19–20 states, “Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires.” Offenses do come, and there are times when anger is called for, but anger should not be our first response in any given situation. Our goal is to control our expression of anger and, when possible, overlook an offense.

Third, the Bible calls us to not be easily angered. God Himself is “slow to anger” (Nahum 1:3), and we should be, too. A “slow fuse” is the product of wisdom and love. First Corinthians 13:5 says that love “is not easily angered, it keeps no record of wrongs.” To aid us in developing this type of self-control, we can also carefully choose our friends: “Do not make friends with a hot-tempered person, / do not associate with one easily angered” (Proverbs 22:24). Those who are easily angered show a lack of self-control.

Fourth, God considers it a “glory” to overlook an offense. In other words, overlooking a wrong done to oneself is a sign of maturity and grace. Forgiving others is worthy of respect. It is a triumph for us to forgive and to take no notice of injuries and offenses. Jesus taught, “If your brother or sister sins against you, rebuke them; and if they repent, forgive them. Even if they sin against you seven times in a day and seven times come back to you saying ‘I repent,’ you must forgive them” (Luke 17:3–4). Of course, God has forgiven our sins, for Christ’s sake; for us to forgive others, for Christ’s sake, is a glorious thing.

Other proverbs also express this theme. Proverbs 17:9 notes, “Whoever would foster love covers over an offense.” Proverbs 10:12 says, “Love covers over all wrongs.” We also see this virtue lived out in David’s story. He refused to retaliate against King Saul, although the king was trying to kill him (see 1 Samuel 24:5–7). And David chose to overlook the curses (and other things) that Shimei hurled at him (2 Samuel 16:5–14).

“A person’s wisdom yields patience; / it is to one’s glory to overlook an offense” (Proverbs 19:11). Stating this verse conversely provides this paraphrase: “A person’s folly yields impatience; / it is to one’s shame to refuse to forgive.” Forgiveness is graceful; revenge is disgraceful.

Overlooking an offense does not negate justice. It doesn’t mean we turn a blind eye to sin or pretend that evil doesn’t exist. It means we are willing to forgive, especially when the offense is directed toward us. It means we refuse to hold grudges. There are many trifling things that could bother us, but by the grace of God we let them slide. There are other, not-so-trifling things that could harm us, but by the grace of God we determine to forgive. And there are situations that require a quick, decisive response, but by the grace of God we are slow to anger even as we stop the wrongdoing.

How is this overlooking of an offense accomplished? From a human standpoint, it is impossible. But God’s Spirit at work in the life of a believer offers the power to forgive any wrong. Jesus taught us to pray like this: “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). We forgive because we have been forgiven, knowing that all have sinned and fall short of God’s glory (Romans 3:23). In wisdom we know what requires a response and what does not. In patience we turn the other cheek (Matthew 5:39). In love we choose to overlook the insults, slurs, and slights that come our way.

FOR FURTHER STUDY​

Forgive: Why Should I and How Can I? by Timothy Keller

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