This series of articles is written by John Trapp and is taken from https://metropolitantabernacle.org/articles/anger-is-a-tender-virtue/.
‘Be ye angry, and sin not: let not the sun go down upon your wrath’ (Ephesians 4.26). He who would be angry without sin must not be angry at anything except sin. Our Saviour was angry with Peter, and angry with the Pharisees for the hardness of their hearts. Moses was filled with holy anger at the people over the golden calf. And God’s blessing is upon every such good heart, who has such feeling and stomach for the things of God. Equanimity in such circumstances would be no better than complacency or listlessness. ‘Do not I hate them, O Lord, that hate thee?’ said David, ‘I hate them with perfect hatred: I count them mine enemies.’
This is the anger of zeal, found in Phinehas, Elijah, Elisha and supremely and perfectly in our Saviour. It should also have been found in Adam toward his wife, and in Eli toward his sons, and in Lot toward his servants.
Anger must have a good rise and a good end, observed Bucer; a good cause and a good outcome. The Lord condemns ‘whosoever is angry with his brother without a cause’.
It is no sin to be angry at sin, but when we are angry it is hard not to sin. Anger is a tender virtue, and through our ineptitude is easily corrupted and made dangerous.
There is, then, a just cause of anger, and there must be a just measure observed, so that our anger for sin does not rob us of the capacity either to pity the sinner (as our Saviour in his anger did the obstinate Pharisees) or to pray for him (as Moses did for those idolaters of Exodus 32.31-32).
Anger that is not thus contained is but a momentary madness.
Three forms of anger
Damascen distinguishes three modes – anger, wrath, and hatred – saying that the first ‘has beginning and motion, but soon ceases; the second takes deep hold in the memory; the third ceases not without revenge.’
Clichtoveus compares anger (1) to fire in stubble; wrath (2) to fire in iron; hatred (3) to fire that is hidden (which only comes out of hiding when the object of hatred has been set on fire, and has burned out).
‘Some are sharp, some are bitter, a third kind are implacable,’ said Aristotle. The first are the best, as in the case of children, who are soon angry, and just as soon are happy again. So, says the apostle, ‘In malice be ye children’ (1 Corinthians 14.20).
Ursinus was of a somewhat hasty nature; so also was Calvin. Yet they had learned so well to moderate their anger, that they would not utter a word in their passion unbecoming a Christian.
Cassianus records that when a certain Christian was held captive by infidels and tortured by various cruelties and degrading taunts, he was mocked with the question, ‘Tell us now what miracle your Christ has done?’ His perfect answer was: ‘He has done what you see, that I am not at all moved at the cruelties and insults you throw at me.’
This was indeed to walk as Christ walked, who did not strive, nor cry, nor did any man hear his voice in the streets; who when he was reviled, reviled not but committed himself to him that judges righteously. Moses walked similarly when murmured against by Aaron and Miriam; he was meek and did not complain.
The less a person strives for himself, the more God will be his champion. And as the wrath of man works not the righteousness of God, so it also hinders his justice. ‘Wherefore,’ says James, be ‘slow to wrath.’