Among this excellent and well-balanced treatment on jealousy and anger, my only niggle is that, without explicit qualification, these are presented as inherent divine attributes. It ought to be noted, however, that jealousy and anger, like grace and mercy, can only be attributed to God relative to creation, and fallen creation in particular. It is possible that Frame alludes to this in his outline on p258-259, but I would have preferred greater clarity.
To my knowledge, Scripture never presents jealousy as a negative trait. (p268)
God’s jealousy is for his great name in Ezekiel 39:25. For his name’s sake he will not give his glory to another (Isa. 42:8; 48:11). So jealousy is an attribute of God, a description of the divine nature. By nature, he deserves and demands exclusive worship and allegiance. (p269)
To hate someone means to oppose his goals, and to take action if possible to prevent him from succeeding. This hatred may include emotional revulsion, of course. Indeed, we should be emotionally disgusted with wickedness. But one may hate the wicked in the sense of opposing (intellectually, volitionally, and emotionally) his policies and plans, without emotional disgust for the person himself. (Similarly, one may love another person by seeking to help to meet the person’s needs, without emotional passion for that person.) Hatred may also include desiring the worst for someone else, but it does not necessarily mean that. (p270)
For example, it is possible to hate some vicious despot (Adolf Hitler, Josef Stalin, Idi Amin, Pol Pot, Slobodan Milosevic, Saddam Hussein) in the sense of opposing his plans and calling God to judge him, indeed even being emotionally disgusted by his character and actions, while at the same time desiring his conversion. We should always keep that qualification in mind when we pray the imprecatory psalms, those psalms that call down judgments on the enemies of God and of the psalmist. (p271)