The Emotional Life of Our Lord

By Tom V. Taylor

Tom Taylor is Emeritus Associate Professor of Church History and Old Testament at Biblical Theological Seminary in Hatfield, Pennsylvania. Well-known and much loved in evangelical circles, he has an active preaching ministry in radio, writing, and Bible conferences. The editors are happy to welcome him to the pages of The Emmaus Journal.

The Lesson: The perfect life of the Lord Jesus gives us guidance and instruction in the service and control of our emotions.

Matters of History and Theology

In AD 381 leaders of the Christian church were called by the two Emperors, Theodosius, in the East, and Gratian, in the West, to a conference in Constantinople generally known as the second ecumenical council. The earlier council, held at Nicaea in 325, had decided against the Arian views concerning the person of Christ that he was less than God. The Nicene Creed taught that the Lord Jesus was very God of very God and was not “made.” He existed in the Godhead without respect of time. The resolution was not immediately or totally accepted. Governmental interference and theological partiality were factors, but there was also the problem of understanding the trinitarian position itself. [1]

Among those who sought to explain the “god man” was Apollinaris, the bishop of Laodicaea. He held that Christ’s humanity was different from our humanity. Christ seemed to be like us but, in reality, he was not like us in his human nature. The total teaching of Apollinaris merits fuller treatment than can be given in this work. At the time it alarmed much of the western church, since it seemed to remove the most vital aspect of the Lord’s nature as it pertained to us. The council of Constantinople was called to deal with this issue in the hope that it would resolve this matter and give further confirmation to the decree of Nicaea. At the council of Constantinople the teaching of Apollinaris was condemned, and the Lord was identified as fully human but, of course, without sin. His body was subject to the same needs we have, but in him human perfection was mirrored in every aspect.

This is an overly simplified explanation, but it sets the background for the reality of the Lord as a person of emotion and feeling. He can be identified with us and we, as human beings, can identify with him. His deity is certain, his humanity is actual, and his life was patterned so that, as Peter said, we might follow in his steps (1 Pet. 2:21). In summary it is seen that (1) the Lord Jesus is very God of very God; (2) He is without sin; (3) He is fully human; and (4) He has experienced life as we know it. Key texts which show his relationship to us include Hebrews 2:17, 4:15; and 5:2, while John 1:1 is only one of many biblical texts that emphasize his divine being. It is our basic view that the Lord Jesus knew the foundational emotions of love, anger, compassion, sadness, joy, etc., but his emotions were not mixed with or challenged by the complications of sin. A study of our Lord in the matter of emotional mastery will provide guidance for the members of the family of God as they honor the Trinity in the practices of life.

Thinking About the Emotions

An emotion, we are told, is a state of feeling—not material but immaterial, not physical but perceptual, an internal response to a recognized circumstance. The feeling may often result in a concrete expression, an act that grows out of the state of the mind. We are often absolutely controlled by emotions, but while the Lord certainly felt emotions, he was not controlled by them. The emotions result in positive actions which accomplish a purpose and are not just an energy source for expression. Too often, however, our emotions produce actions which are not proper. We act according to our feelings with little regard for the consequences, consequences which are not always bad but often counter productive. The Lord, it seems to me, felt in accord with the need of the situation and then acted with assured and positive results.

I would like to distinguish between feelings (emotions) and duties (practical assignments). There is some overlap, to be sure. Obedience is ordered and love is ordered, but the difference is that obedience is a measured entity, while love is a feeling that produces compliance. Here are some practical observations which are necessary for us:

1. A large percentage of our creative reality is emotionally motivated; emotions play a deep and important role in our lives.
2. On one hand our emotions are a great asset; on the other hand they may produce significant problems.
3. We intuitively know that emotions should serve us rather than rule us. This is what leads us to a study of the life of our Lord. He is the master in every case, while we are privileged to be his worshipful disciples. We learn from him and grow in the relationship that he has established with us by the grace of his redemptive work. His emotional control becomes a pattern for our own development in this field. We must be careful not to allow emotions to become a scapegoat for poor performance in our personal lives. In the perfection we see in the Lord we witness what our own conduct should be, and our thoughts should follow him.
4. To some, a study of the emotional life of the Lord is threatening. They fear such a study will diminish his divinity. But just the opposite is true. We believe he is the spotless Lamb of God. Everything that shows his perfection increases our understanding of his holiness and deity. He was sinless in all things, including the display of his emotions. In the Latin terminology we define him as non potest peccare, not able to sin! As we view perfection in any aspect of our Lord’s life, we find a greater appreciation for him and a greater urgency to follow the one who is the shepherd and bishop of our souls (1 Pet. 2:21).

This study is essentially a biblical study rather than a psychological or pathological matter. In some ways emotions defy scientific decrees, even though we live with them and experience them in varied degrees. In my thinking there are three categories of emotions, and while these are not theological absolutes, they are helpful in my assessment. (1) The first group is identified as emotions that drive us. (2) The second group is composed of emotions that lead us. (3) The third segment consists of emotions that provoke or confound us. Thinking on these lines has proved helpful to me, but it must be confessed that the treatment is arbitrary. It does not contradict our initial premise, and the conclusion of it is consistent with the portrayal of the Lord in Scripture and is also appropriate in applying lessons from his life to ours.

Emotions in the Life of the Lord

The Driving Emotions

Emotions that drive are the powerful forces that are compulsive in behavior. The chief three are love, anger, and hate. They are intangible but identifiable in life performance. They are directive and easily become overwhelming. They have both positive and negative aspects ascribed to them. How they are seen in the life of the Lord is both instructive and challenging.

Love

Love is the embodiment of an emotion that seeks the benefit of others without a plea or a plan for repayment or gain. Love is marked by selflessness and communicant sharing. An exact definition is hard to obtain. First Corinthians 13 tells what love does, but it does not give a full definition. The defining qualities of the various words for love in the New Testament are well stated in Vine’s Expository Dictionary. [2] Love is seen as a defining predicate noun in the verse “God is love” (1 John 4:8, 16). In the biblical cases there is a sense of giving that is observed. The giving is not generally attached to merit but is a responsive care for the object (person, etc) that receives it. We use the term “love” carelessly today (as in such expressions as “I love this food”) and give it a much wider range than the classical usage. The emotion of love in our Lord may be described to some degree in the following notations:

• It is collective and teleological. (John 13:1)
• It is personal. (John 1:36; 13:3; Galatians 2:20)
• It is sacrificial. (John 15:13)
• It is obedient. (John 14:21)
• It is communicable. (John 15:9)

A full study of this aspect would require a book! [3] This emotion is seen in our Lord in his work on the cross (John 19:26–27); in his resurrection ministry (John 21:15–19); and in his post-ascension ministry when he appears to Stephen (Acts 7:55–56). Love is, without doubt, the driving emotion in the life of our Lord. It is coupled with obedience or yieldedness (concrete states that go beyond emotion). It is seen in his love for the Father, his love to do the will of the Father, his love for his people, and his love for all who will hear him. Even his enemies are not excluded. The Pharisees, recipients of strong rebuke in Matthew 23, are not beyond the love of the Lord—witness his dealings with Nicodemus. The publicans are also seen in the love circle, as is illustrated in the story of Zacchaeus. Love in these spheres shows us the emotional heart of our Lord as he gave himself to the redemptive program.

In the light of this we may well ask ourselves why we are not more loving. There is no simple, succinct answer. However, it does seem that we are more taken with self image, achievements, economic security, possessions, etc. than the divine mind. Absolute perfection is the property of the Lord, but if we follow in his steps, we will surely grow in love, and if we love him, we will be concerned with obedience to him (John 14:15). Our expressions of love will be balanced by attitudes that honor the Lord: justice, mercy, hospitality, moral integrity, etc. Love will also be directed toward the enrichment of others rather than simply making gain for oneself. The words of the Lord in John 21, “Do you love me?” and “Feed my sheep,” will echo in our hearts and ears (John 21:17). Of course these words were initially addressed to the apostle Peter, but in the fulfillment of John 14:15 and 15:14 they become challenging and meaningful to all. [4]

We sing many Christian songs about love and about how he loved. This music will be even more appropriate when we begin emotionally to love as he loved. [5] Because it is a commandment, we are given increased impetus to allow this emotion a freer exercise in our lives. The expression spoken of Jesus in John 11:36, “Behold how he loved him,” might well become a defining quality for all of his people. Great love cannot be limited to a specified time or place. It was seen in the life of our Lord wherever he went and in all the situations in which he was found.

Anger

Anger is a driving emotion and we are warned about its character and effect. But in itself anger is not sin (or sinful). If may be defined as a reaction to wrongdoing and/or injustice. This is supported by the basic claim of the Bible that God is often angry (Josh. 7:26; Ps. 27:9; 103:8; Lam. 1:12; Micah 7:18, etc), and the character of God in judgment is a powerful expression of his anger. A study of the “wrath of God” will finalize this truth. Anger in itself is not sin or sinful when our anger is like the anger of God. It is a driving emotion, and in that light it must have careful demonstration.

Our study is complicated by the use of several different words for anger which are found in the Hebrew and Greek of both Testaments. While the various terms have shades of meaning, they all carry the instinctive irritation that is incumbent in the word “anger.” The particular words and definitions may be easily seen in Vine’s work or in any useful concordance. I will not enumerate them at this point but will add a lengthy note for those wishing to track out the particular form or flavor of the given words in the text. [6] In general the study of the words is very interesting, and it is plain that the meaning of most of them is negative or judgmental. Ephesians 4:26, however, speaks of a use of anger in a very positive way: “Be angry and yet do not sin.” The final point of this paragraph is that one cannot dismiss everything that is angry as evil or bad. Anger is found in the character of God and is expressed in a positive way in the life of the Lord Jesus. A closer study of anger in the life of Christ will help us in the identification and service of anger in our lives as well.

On two particular occasions the Scripture tells us that the Lord Jesus was angry. In Mark 3:5 he looked around at those in the synagogue with anger (ὀργή, orgē) and was grieved at the hardness of their heart because they protested against healing a man with a withered hand on the Sabbath. In Mark 10:14 he was indignant (ἀγανακτέω, aganakteō) at his own disciples because they were prohibiting little children from coming to him. The word indicates his irritation and displeasure with them. There are a few passages where righteous indignation may be assumed, although the formal words are not there. Matthew 23, where Jesus denounced the Pharisees for their hypocrisy, is a good example. [7] There are a few other passages where potential irritation may be suggested, although not explicitly expressed, [8] and there are some eschatological sections such as Revelation 19:15 that speak of his anger in a time to come. [9] His messages to the churches in Revelation 1–3 also seem to show anger at unholy practices. The Lord Jesus did not smile meekly at every situation, but with the proper stimulus would show the just anger of a holy God. We know very little of this just and holy anger; we just tend to “get mad.” Because of this our study of the Lord’s emotional control is most important.

“Why,” we may ask, “was Jesus angry?” In Mark 3:5 the unflinching attitude of a heart hardened group that placed a legal technicality above an act of human kindness greatly irritated the Lord. The noun used (ὀργή, orgē) expresses the strongest sort of emotional anger. The Lord would not tolerate this sort of behavior and this abuse of a needy person. He certainly did not sin, but he acted with righteous indignation at the injustice and lack of mercy that placed technicalities above pity! In Mark 10:14 Mark used the term ἀγανακτέω (aganakteō) to show the displeasure of the Lord at his disciples. This is not as strong a word as orgē, but shows a reaction to a situation that is displeasing, and so is met with disapproval. The children were important and were not to be denied access to the Son of God. In both cases the Lord found when to be angry and when to use his anger for a positive result.

We have also noted that there are passages where righteous indignation may be assumed, even when it is not explicitly state. Yet we need to be careful in our assumptions. I have noted Matthew 23, and it is very difficult to read this chapter without hearing righteous indignation in the denunciation of the treatment of divine principles by the Pharisees, etc. When he calls them “hypocrites,” it is hard to imagine Jesus smiling sweetly and saying this in a soft tone. Whatever the emotional display was, it was dynamic and pronounced. The words of the Lord were not just opinions; they were facts stated in an explicit manner.

Luke 13:15–16 is a similar passage where the Lord answers the ruler of the synagogue with the forceful, “You hypocrites.” This was another case where religious leaders were indignant with Jesus because he healed on the Sabbath. Verse 17 adds that the adversaries were put to shame, while the people rejoiced. Apparently the Lord had put the presumptive leader and his colleagues in their rightful place in a forceful way. Forcefulness does not demand anger. But it must be sharp enough to achieve its end, and it often grows from an irritating position.

In short, it seems that the Lord Jesus used reason and a controlled anger for corrective purposes. This driving emotion was governed by the power and wisdom of our dear Savior. We are frequently warned in the Scriptures of both Testaments against undisciplined or wild anger. But there are times when anger is appropriate in the program of God, in the ministry of the Lord Jesus, and also in the lives of his people.

Hate

Hate is the emotion of extreme rejection. As with other emotions we can define it better by the observation of experience than by a dictionary definition. A few texts will help us in this area. In the Old Testament those who love the Lord are told to “hate evil” (Ps. 97:10). In another psalm the psalmist implements this, hating every false way by getting understanding from God’s precepts (Ps. 119:104). Psalm 139:21 finds the psalmist hating the ones who hate God. That God hates “the man of bloodshed and deceit” (Ps. 5:6) should not surprise us. We see the extreme rejection idea used in Malachi 1:3 with regard to Esau in the matter of the covenant. God says, “I have hated Esau.” In Revelation 2:6 we are given a picture of righteous rejection in the letter to the Ephesian church. God commends the Ephesians for hating the deeds of the Nicolaitans “which I also hate.” The point is fairly simple: righteousness hates unrighteousness, and hate is a legitimate emotion so long as it is governed by truth and exercised with discrimination. Objective hate of a brother or neighbor, however, is not in any way countenanced. If that party hates God, the hatred will have its own reward. Hate is often accompanied by anger, but these are not necessary partners and may appear as separate entities. Hate may, as in Jude 23, be directed at an object (“hating even the garment polluted by the flesh”), and it may also be an emotion countering love, as in Luke 16:13 (“No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth.”).

As a divine person, the Lord Jesus shared the emotions of the Godhead (the Father and the Spirit). In his earthly walk, however, I do not see objective hatred of individuals or situations. Nevertheless, there is plenty of evidence of hatred for those things that were false, hypocritical, or which furthered injustice and spiritual tyranny (Matthew 23). Certainly the Lord reached out in love to sinners in all classes and showed kindness and great understanding to publicans, Pharisees, and general inquirers as well. His emotions served his purpose, and while hate is a driving emotion, it did not master the Lord. To say that he did not hate at all would be to deny his deity. To say that he hated in response to rejection would be to fail to recognize his committed purpose.

These driving emotions are, in some ways, replicas of the order of creation when God made man in his own image (Gen. 1:26–27). The work of God was corrupted by the entrance of sin, and Adam quickly began to produce generations in his own image (Gen. 5:1–3). We enter this world with a sin complex, something not true of the Lord Jesus (due to his virgin birth), who came demonstrating the righteousness of God. In these driving emotions he exhibited perfection and prepared a path for us whereby we may follow in his steps.

The Leading Emotions

Although all may not agree with me, I have found it helpful to distinguish the emotions which lead or guide us from those which drive or compel. A “driving” emotion is one that out of its intensity forces a person to act. The “leading” emotions guide and encourage us but do not compel. With driving emotions a response is necessary. With the leading emotions the response may be no action at all or maybe a burst of action—not out of necessity but out of latent concern. It is the quality of the response that is noteworthy with these emotions rather than the compelling nature of their demands.

Compassion

The main “leading” emotion is compassion. Compassion is feeling with another in life situations. It moves us as to how we can share with others in whatever is problematic. Compassion is the big word, and it involves a number of leading components such as pity, sorrow, sympathy, care, and concern. These might all be treated individually, but such treatment would require a much larger work than this essay can provide. In the life and ministry of the Lord Jesus, compassion was very prominent. He identified with people, felt their needs and stresses, and supplied the right help. When he sensed distress, compassion led him to the appropriate action. Behind all of his displays of compassion lies the simple statement of 1 Peter 5:7, “He cares for you.” [10] Consider the following events in his life as examples of compassion and as lessons to us in the practice of humanity.

1. Mark 1:40–42. This was not Christ’s first act of compassion, but it was impressive. A leper emerged and called directly to Jesus for cleansing from his leprosy. Verse 41 says that, “moved with compassion, Jesus stretched out His hand and touched him, and said to him, ‘I am willing; be cleansed.’” The verb translated “moved with compassion” is σπλαγχνίζομαι (splagchnizomai) and indicates a deep feeling inside—the call was felt by the Lord in the depths of his body. This moved our Lord to a cleansing act of healing, followed by an instructive warning to the cleansed man that he should complete the healing in accordance with the Word of God as detailed in Leviticus 14. This was an act of mercy prompted by compassion.
2. John 6:5 and the feeding of the 5,000. A great number of people came out to hear Jesus, and he was concerned for their hunger! They were not dying as in a famine but were definitely undernourished in the conditions of that day. A similar setting is seen in Matthew 15:32, which records the feeding of the 4,000. “And Jesus called His disciples to Him, and said, ‘I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’” Having spent three days with this group, Jesus would not send them away fasting. In both the feeding of the 5,000 and the feeding of the 4,000 the available food was miraculously multiplied so that all could eat. There was even a great amount left over. Compassionately the Lord felt the need and moved to meet it gratuitously.
3. Mark 3:1–5. This account of the man with the withered hand who was healed on the Sabbath was noted previously as an occasion when the driving emotion of anger moved the Lord to denounce the overly rigid self-righteous who would sooner see a man suffer than have him healed on the Sabbath. Emotions are often mixed together. The compassion of the Lord is seen at the very outset. There was also frustration because of the lack of compassion by the overly zealous partisans. The Lord displayed anger when he denounced these legalists. The Lord felt compassion for the man and then healed him. This is very similar to the situation in John 8 where a woman was caught in the act of adultery. Jesus knew that she was the victim in a plot against him, and he secured her release in his concern for her. At the grave of Lazarus we also see that he wept with the mourners in the sympathy of his soul, even though he knew that Lazarus would soon be resurrected. His sympathy with a widowed mother who had just lost her only son (Luke 7:11–15) is another indication of an active compassion—something that one feels deep inside and is led to help.

These illustrations may be multiplied many times, but the essential and simple truth is that the Lord Jesus felt the needs of others and was moved to help with acts of mercy, care, provision, and anything needed. He understood the need and reached out to meet it. He gave us an example as to what our own conduct should be. We may not be able to perform a healing, but we can certainly give respectful care and minister according to our ability for the benefit of others. To whom was Jesus not kind, not understanding? To whom was he unavailable or hidden in an introspective shell? The words of Isaiah 53:4 grip us: “Surely our griefs He Himself bore, and our sorrows He carried.” The care, encouragement, and teaching he gave to the disciples, even when they did not understand it, show the compassion of the Lord and direct us to be like him. It is easy to be self-righteous; it is hard to be kind and helpful. But if we are following the Lord as we should, we will show his care and compassion.

We must remember that the Lord’s triumphal work came at the cross and the resurrection that followed. It was in love that the resurrected Lord appeared to Mary Magdalene in John 20:11–18. In John 21:15–17 he gave special notice to Peter of his concern and care for the one who had even denied him. Perhaps no Scripture expresses his compassion more dramatically and directly than Hebrews 4:15: “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.”

It is possible that in our studies of the Lord’s life we have missed part of the picture. I do not think the church lost the truth of the Lord’s compassion during the whole scope of its history, but there have been times when Christians have not been close enough to him to show the compassion that would enrich and strengthen the lives of others. Compassion with pity, care, sympathy, sorrow, etc. directs us to have spiritually beneficial ideals toward others which are demonstrated by the thoughtful acts of love.

Joy

Another leading emotion is joy. Joy is the exulted feeling of accomplishment in the participation of blessing or achievement. It is an emotion that may be purely personal and internal or publicly expressive. It leads one to a deeper understanding and a greater willingness for service. There is a relationship between joy and the emotion of happiness, but joy seems to be deeper, while happiness tends to be superficial. This dichotomy may be artificial (!), but somehow joy is internal and may be known in the midst of great stress and distress. Happiness tends to be dependent on the occasion and more incidental matters.

Hebrews 12:2 indicates that our Lord’s sufferings and the completion of the redemptive work were a “joy” (χαρά, chara) to him. Jesus is “the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” This joy is reflected in Hebrews 10:7, where we see the willingness of the Lord to yield to the will of the Father. He says, “Behold, I have come…to do Your will, O God.” The Old Testament source of this citation reads, “I delight to do Your will, O my God” (Ps. 40:8). There was pain in the process, but joy would mark the fulfillment. In the parable of the talents (Matt. 25:21–29), those who have been faithful are enabled “to enter into the joy of your master.” Joy is an emotional reward for those who are correct in their performance of the will of God.

In John’s gospel our Lord speaks of his joy staying with us and our joy being complete (John 15:11). The revelation of the Father’s love and the perfection of Christ’s work give expression to this emotional reality. John 16:24 adds that fullness of joy is maintained by our fellowship with the Father in the matter of prayer. We may say that the redemptive work of Christ gives birth to an emotion of joy, and this leads us to praise and trust in all matters—even in a chastening situation. Hebrews 12:11 says, “All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards ityields the peaceful fruit of righteousness.” The emotion of joy is infectious, and we should attend to it as the Lord did. Knowing that all that happened to him was part of God’s program and will, he counted all things that came to him with joy. I am sure that the Lord’s manifestation of joy brought rejoicing to the disciples, and if we allow this emotion to show in our lives, we will bring encouragement and cheer to others.

The Confusing or Provoking Emotions

There are certain emotions that confuse or provoke us. We may include here the emotions of envy, disdain, fear, self-pity, and anxiety or worry. None of these are seen in the Lord Jesus! These negative emotions, which are much too common in our lives, had no place with him. It is clearly evident that the Lord Jesus was superior in these areas of life to us. We ourselves are able to find deliverance from these negative emotions by listening to his Word and following him. While there are other emotions which could be included here, the following discussion will deal with the prominent examples and will give us a pattern for dealing with others that are similar.

Envy

Envy is the emotion of jealousy where we want things for ourselves at the expense of others. Jealousy, however, is a term with multiple ideas. God says in Exodus 20:5 that he is jealous: “You shall not worship them [idols] or serve them; for I, the Lord your God, am a jealous God.” God is jealous for his people because he is protecting them for himself and working for their benefit or blessing. This jealousy is for their good! But jealousy as in Proverbs 6:34 is ruinous. “For jealousy enrages a man, and he will not spare in the day of vengeance.” This emotion drives one to excess and poor judgment! These two meanings must be distinguished on the basis of the nature of the passages where they occur. The Lord was jealous for his people to be his! He did not want to share them with Baal. He envied nothing in a purloining or depriving sense, however. The righteous zeal or holy jealousy of God was seen in the life of Jesus as well. [11]

Disdain

The Lord Jesus never showed the emotion of disdain, personal superiority, or demeaning of others in what we would have called “being stuck up”! This emotion makes one unpopular in a hurry, but the Savior was marked with patience, consideration, and humility. As a boy in the temple, his knowledge amazed or confounded the “doctors” of the law, the religious authorities. But his answers were reasonable and rational; his attitude was one of respect (Luke 2:41–47). His attitude toward his parents was also marked by obedience and yieldedness (vv. 51–52). He knew much more than his parents or the learned men, but he did not parade this position or degrade others of inferior learning, skill, or experience. His demeanor should make all of us walk a little softly and give up our pretentiousness.

During the time of his earthly ministry, he was easily approached by people in all kinds of circumstances. He welcomed the woman with an issue of blood, the lepers, the little children, those with various handicaps. He was not inconvenienced by a storm at sea, a questioning lawyer, or a gullible publican. His demeanor was that of a servant, and while that was not an emotion, he was careful not to allow personal abilities to “go to his head.” He used emotions correctly, and that means the provocative emotions found no place in him. He was humanity perfected and used emotions properly, dismissing those feelings that were vain or self-important. What a great lesson for us in the issues of life.

Fear

Fear, of course, is a powerful emotion. There is a positive side to fear when Scripture says that you are to “fear the Lord your God” and be respectful of him. There is also a negative side. Some are afraid of darkness, some fearful for the future, others fearful for their health. There is a great difference between these two kinds of fear. The negative fears are contrary to the peace that comes with salvation! We are told in 1 John 4:18 that “perfect love casts out fear.” We see none of this negative or servile fear in the Lord Jesus. He was not afraid of his foes, whether they were religious authorities, Roman governors, or hostile questioners. He was not afraid when facing pressing crowds with their multiplied problems, and he was so unaffected by fear in a small boat in a raging sea that he fell asleep! The reason for this lack of fear lay in his complete trust in the Father, who sovereignly guided him in his ministry, the complete assurance of the Holy Spirit, and the power that was at his disposal when he required it. As noted in John 10:17–18, he could give his life and he could take it again. He was perfectly yielded to the Trinitarian program and was not afraid. On the cross he simply said, “It is finished” (John 19:30). Even here there was no cause for fear, no fright, no regret. We can learn much from the Lord Jesus Christ about dealing with the emotion of fear if we are ready to study and to listen. The perfection of our Lord’s character and work tells us not to be afraid. He said to his own in Luke 12:32, “Do not be afraid, little flock.”

Anxiety

Anxiety is a close relative to fear and is expressed in the common concept of worry. It is also related to the word “care,” a word with multiple meanings. The word σπουδή (spoudē, “taking care of one”) is close in its idea to compassion. The word μέριμνα (merimna) in the phrase “the cares of this world” (Mark 4:19) has a negative connotation. First Peter 5:7 says, “He cares for you.” This is God’s concern and care for those who are burdened. But God does not worry! When “care” describes a condition of agitation with no positive results, it is a cousin to the anxiety of which we are warned in Philippians 4:6: “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God.” Emotional anxiety can be most upsetting and may even cause us to doubt the wisdom and purposes of God. This “anxiety” is a confusing emotion and a great burden. The Lord’s care for us (1 Pet. 5:7) is helpfulness, not helpless agitation.

Self-pity

While it is hard to define the degree of stress these negative emotions bring into one’s life, perhaps the most alarming provocative emotion is the one of self-pity. Self-pity, of course, was not found in the Lord, but it is often found in his people. In some ways it is a very foolish emotion. It produces nothing profitable and makes the life of the individual more despicable. You see it in those who say, “Everything is against me,” or “No one has ever suffered as much as I have,” or “Everything I want to do goes wrong!” This can even reach us in our spiritual lives when we say, “My efforts to help in the Lord’s work are never good enough.” This emotion dismisses the blessing of God and leaves us, in my opinion, more “washed out” than any other. At times any of us may be troubled by self-pity.

Recently I was ill and in the hospital over the Lord’s Day. At 9:00 on Sunday morning I knew that the brothers and sisters of our fellowship would be meeting to remember the Lord. I began to feel sad, realizing how I was missing the meeting and the fellowship of worship. Poor old Tom was alone and missing the morning gathering, and he was very despondent and sad. He was gripped with self-pity! The emotion had a strangle hold on my eyes so I even shed a few tears. But suddenly I remembered that the Lord was not confined to our chapel; he was in the hospital with me as well as with the worshippers in other places. I began to talk to him softly, and before I knew it, I was congratulating myself on having the Lord all to myself! It is easy to see how one can move from a poor feeling to a better one, but self-pity almost ruined my day! The Lord could have felt a little sorry for himself—as when his disciples all forsook him and fled—but he did not! He triumphed over his foes and demonstrated to us what it means to be more than a conqueror.

Conclusion

Our Savior is perfect in every way. In this study we have viewed his emotional life and noticed how he mastered his emotions and made them serve him rather than control him. [12] In his growth as a human being his emotions developed and were used in his life to accomplish the work of God. We may learn from him if we will. Our emotions must be controlled and yielded to the Lord. We must use them in such a way as to obtain a godly testimony. The example of the Lord is enormously helpful as we follow in his steps. We will be able to weep with those who weep, rejoice with those who rejoice, share with those who are burdened, and love others for the purposes and intent of God. The challenge is large, but the teacher is divine, and the power for living comes from a never ending source. In the practical analysis of things, let us feel as he felt and use the personality God has given to us in its fullness to enjoy his worship and advance his witness. Let our emotions serve us as they served our Master!

Notes

1. The doctrine of the Trinity is one of those teachings that is hard to understand, although the reality of it seems very clear in Scripture. Tertullian gave us the term Trinity and the Council of Nicaea gave us the definitive statements regarding the “Godhead.” Nevertheless, since the early days in the Christian church, from the Monarchians to the present day Watchtower teachers, the doctrine has often been under fire. I myself believe in the Trinity because the Bible stresses it. I cannot explain it in terms that will satisfy all others, and almost every illustration I have heard given to explain it becomes a heretical expression at some point. A very fine modern study has been produced by members of the Emmaus Bible College faculty (John H. Fish III, ed., Understanding the Trinity [Dubuque, IA: ECS Ministries, 2006]). Anti-trinitarians are not likely to be impressed, but Trinitarians such as myself will be very grateful.
2. W. E. Vine, An Expository Dictionary of Biblical Words, eds., Merrill F. Unger and William White (Nashville: Nelson, 1985). This work, edited by Unger and White, is an expansion of the original (Vine, An Expository Dictionary of New Testament Words [pub. 1940]) and includes all words in both Testaments. It is arranged in a form easy to use, and the words for “love” (ἀγάπη [agapē], ἀγαπάω [agapaō], φιλέω [phileō]) are discussed, giving the student very full etymological materials at a glance (pp. 381–82). Vine’s Dictionary is keyed to Strong’s Concordance for the KJV. Incidentally, there are two recent works which are both vying to be the “Vine” of the 21st century. Cf. Stephen D. Renn, ed., Expository Dictionary of Bible Words (Peabody, MA: Hendrickson, 2005); William D. Mounce, ed., Mounce’s Complete Expository Dictionary of Old and New Testament Words (Grand Rapids: Zondervan, 2006).
3. For readers interested in a book length study, see Leon Morris, Testaments of Love (Grand Rapids: Eerdmans, 1981).
4. Cf. John 14:15, “If you love Me, you will keep My commandments;” John 15:14, “You are My friends if you do what I command you.”
5. On the practical implications of these remarks for leaders, see Alexander Strauch, A Christian Leader’s Guide to Leading with Love (Littleton, CO: Lewis and Roth, 2006).
6. Vine’s Expository Dictionary (ed., Unger and White) offers helpful information on the words for “anger.” The terms ὀργή (orgē) and θυμός (thumos) are the key terms in the New Testament for “wrath” (p. 688), while אף(’aph, lit. “nose,” metaphorically “to snort with anger,” or “to be haughty, to despise”) is the main word in the Old Testament (E. Johnson, “אָנַף,” TDOT, 1 (1977): 351; Vine, Expository Dictionary, 1:161–62). There are several other words in Hebrew (e.g., חֵמָה [hēmāh], חָרוֹ˜[hārôn], and קֶצֶף [qesep]) and a small handful in Greek (e.g., ἀγανακτέω [aganakteō], ἀγανάκτησις [aganaktēsis] and παροργισμός [parorgismos]), all displaying some agreement with the concept of anger (Vine, An Expository Dictionary of Biblical Words, 1:5, 296, 297–98; 2:26–27, 323–24, 688).
7. One cannot read Matthew 23 without hearing the contempt in the voice of the Lord for those who are “scribes, Pharisees, hypocrites” as he remonstrates against them and their inconsistent treatment of the Word of God.
8. In that these are suggestive passages we necessarily proceed with caution and allow freely for divergence in opinions. I suggest the following as indicative of the possibility of rebuke with proper irritation: Mark 10:33; Luke 13:14–15; John 8:6–10; John 9:39–41. Others may be added by other exegetes. The use of anger in the Lord’s life does not depend on these; it is established by the specific passages mentioned in the text.
9. Revelation 19:15, “From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.”
10. In the New Testament there are several words that mean “care.” The noun σπουδή (spoudē) indicates an earnest care for someone or something (2 Cor. 7:11–12), whereas the word μέριμνα (merimna), derived from the verb μερίζω (merizō) suggests a distracting care, something that might lead one astray. These are the “cares” in 1 Peter 5:7 that are to be cast upon him. But when Peter says in the same verse that “he cares for you,” he uses the verb μέλει (melei), which suggests “the care of forethought and interest, rather than anxiety” (Vine, An Expository Dictionary of Biblical Words, 2:89).
11. The zeal of the Lord for his own is seen several times in the New Testament and shows itself very clearly in John 18:8: “Jesus answered, ‘I told you that I am He; so if you seek Me, let these [i.e., his disciples] go their way.’”
12. For readers interested in pursuing this study further, see Benjamin Breckinridge Warfield, “On the Emotional Life of Our Lord,” in The Person and Work of Christ, ed., Samuel G. Craig (Philadelphia: Presbyterian and Reformed, 1950), 93–145.