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Notes

2013-03-27 15:53:01

2013-04-04 02:13:03

1. What does it mean for me to be angry and not to sin? Righteous anger? Peter Obrien states that within "God's new society believers are not to sin by indulging in anger, for this is a serious obstacle to harmonious relationships within the body" (339). But the how can we "be angry", yet keep from indulging in it? Obrien notes that this is a reference to Ps 4:5 (4:4 in the ESV). In the LXX, the rendering is exactly as we find it in the letter to the Ephesians. Thus, reading the OT context will be helpful in determining what Paul is getting at in this passage. In the OT passage, David is spoken of negatively by his enemies. This grieves him (makes him angry) as well as those who love him. David's admonishment is to lie in their beds, to be angry, but to ultimately look to the Lord. So, anger is not spoken of as sin, and is therefore in contrast to the type of anger we ar e to put away from ourselves, and is instead almost even commanded. Is this an example of being angry in the right way? We are to be slow to anger (James 1:19-20) but James doesn't prohibit all anger. Just take your time in getting there. And here, as with Jesus when he overthrows the money changers (twice), there may be time for anger. Yet, we seek to quickly put it away and not marinate in it. Dwelling in our anger only gives place to the devil. So, Paul is quick to call the believers to seek peace before the sun sets. Hoehner sees the sense as commands, noting that anger is not inherently evil as God himself gets angry. Yet, God is always self-controlled as opposed to fickle human beings. Thus, the command to be angry but not to sin is necessary. Just to note what Calvin has to offer; "We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves,--if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults, nor ought we to be excited to anger by private offences, but by zeal for the glory of the Lord" (Calvin, 298). 2. What does it mean to "grieve the Holy Spirit"? The Holy Spirit has taken up residence in all who believe. It you do not have the Spirit of God, you are not a believer (Rom 8:9). And since we are created in the image of God, and recreated in "true righteousness and holiness", we are to walk in the good works that have been prepared for us (Eph 2:10), which is worthy of the calling (Eph 4:1), thus making the Spirit delight with being in us. When we begin to wander, it is easy to see how the Spirit, who loves and us and keeps us, becomes grieved as we live in a way that is not consistent with who he has made us in Christ. In Isaiah 63:10 we find that when the people rebelled against God they grieved the Holy Spirit. Likewise, Ananias and Sapphira are said to "test the Holy Spirit" and are thus put to death. It is obvious that one can offend, and be judged, because they treat the Spirit with contempt. When a child of God, in which the Spirit dwells, allows things like unwholesome words to come forth, the Spirit is grieved (Hoehner connects the grieving with the idea of speaking corruptly). John Calvin notes, "if we give ourselves up to aught that is impure, we may be said to drive him [Spirit] away from making his abode with us; and, to express this still more familiarly, human affections, such as joy and grief, are ascribed to the Holy Spirit. Endeavour that the Holy Spirit may dwell cheerfully with you, as in a pleasant and joyful dwelling, and give him no occasion for grief" (Calvin, 301).

11364399581718 1364399566944 Notes 2013-03-27 15:53:01 2013-04-04 02:13:03 1. What does it mean for me to be angry and not to sin? Righteous anger? Peter Obrien states that within "God's new society believers are not to sin by indulging in anger, for this is a serious obstacle to harmonious relationships within the body" (339). But the how can we "be angry", yet keep from indulging in it? Obrien notes that this is a reference to Ps 4:5 (4:4 in the ESV). In the LXX, the rendering is exactly as we find it in the letter to the Ephesians. Thus, reading the OT context will be helpful in determining what Paul is getting at in this passage. In the OT passage, David is spoken of negatively by his enemies. This grieves him (makes him angry) as well as those who love him. David's admonishment is to lie in their beds, to be angry, but to ultimately look to the Lord. So, anger is not spoken of as sin, and is therefore in contrast to the type of anger we ar e to put away from ourselves, and is instead almost even commanded. Is this an example of being angry in the right way? We are to be slow to anger (James 1:19-20) but James doesn't prohibit all anger. Just take your time in getting there. And here, as with Jesus when he overthrows the money changers (twice), there may be time for anger. Yet, we seek to quickly put it away and not marinate in it. Dwelling in our anger only gives place to the devil. So, Paul is quick to call the believers to seek peace before the sun sets. Hoehner sees the sense as commands, noting that anger is not inherently evil as God himself gets angry. Yet, God is always self-controlled as opposed to fickle human beings. Thus, the command to be angry but not to sin is necessary. Just to note what Calvin has to offer; "We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves,--if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults, nor ought we to be excited to anger by private offences, but by zeal for the glory of the Lord" (Calvin, 298). 2. What does it mean to "grieve the Holy Spirit"? The Holy Spirit has taken up residence in all who believe. It you do not have the Spirit of God, you are not a believer (Rom 8:9). And since we are created in the image of God, and recreated in "true righteousness and holiness", we are to walk in the good works that have been prepared for us (Eph 2:10), which is worthy of the calling (Eph 4:1), thus making the Spirit delight with being in us. When we begin to wander, it is easy to see how the Spirit, who loves and us and keeps us, becomes grieved as we live in a way that is not consistent with who he has made us in Christ. In Isaiah 63:10 we find that when the people rebelled against God they grieved the Holy Spirit. Likewise, Ananias and Sapphira are said to "test the Holy Spirit" and are thus put to death. It is obvious that one can offend, and be judged, because they treat the Spirit with contempt. When a child of God, in which the Spirit dwells, allows things like unwholesome words to come forth, the Spirit is grieved (Hoehner connects the grieving with the idea of speaking corruptly). John Calvin notes, "if we give ourselves up to aught that is impure, we may be said to drive him [Spirit] away from making his abode with us; and, to express this still more familiarly, human affections, such as joy and grief, are ascribed to the Holy Spirit. Endeavour that the Holy Spirit may dwell cheerfully with you, as in a pleasant and joyful dwelling, and give him no occasion for grief" (Calvin, 301). notes