Section 136
71Cf. 1 Cor. 6:9-11; also Rom. 6:19-21; Tit. 3:3; 1 Pet. 4:1-5.
72Gk. ἀπόθεσθε (cf. Rom. 13:12; Eph. 4:22, 25; Heb. 12:1; Jas. 1:21; 1 Pet. 2:1 for this ethical use; the literal use in reference to clothes is found in Acts 7:58). For the representation of behavior or character as a garment cf. Job 29:14; Ps. 35:26; 109:29; 132:9; Isa. 11:5; 59:17; Rom. 13:12, 14; 1 Thess. 5:8. The idea is extended to the putting off of the old (terrestrial) body and the putting on of a new (celestial) one in 1 Cor. 15:53-54; 2 Cor. 5:2-4.
73Gk. ὀϱγή, θυμός. The two terms overlap in meaning, and both can be used in a nobler and a less noble sense. For ὀϱγή in the sense of divine retribution see v. 6 above, but human beings are urged to be “slow to anger, because human anger does not produce divine righteousness” (Jas. 1:19-20). In Rom. 2:8 θυμός is used along with ὀϱγή of divine retribution against those who “obey wickedness”; but elsewhere Paul mentions it as something which Christians should avoid. For Plato θυμός is the “spirited” element in the human soul, which needs to be controlled by the rational element, much as a sheepdog needs to be controlled by the shepherd (Republic 4.440D). Aristotle says that uncontrolled θυμός “does indeed seem to hear the voice of reason, but to hear it wrongly, like impetuous servants who rush off before hearing all that is said, or like dogs which start barking before waiting to see if one is a friend or not” (Nicomachean Ethics 7.6.1.1149a3). To θυμός as to ὀϱγή the injunction of Eph. 4:26 applies: “Be angry (ὀϱγίζεσθε) without sinning” (see p. 361 below). On the Stoic definition of ὀϱγή see H. Kleinknecht, TDNT 5, p. 384, n. 6 (s.v. ὀϱγή).
74Gk. ϰαϰία, the attitude that wishes or does harm to another.