Anger is right when we respond to the right things in the right way. It is the appropriate response to sin and injustice. What provokes Jesus’ outburst in Luke 11 is the hypocrisy of the religious leaders and the way they prevent other people coming to God. The climax of his tirade is: “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering” (Luke 11:52). We begin to enjoy the anger of Jesus by understanding it as the flipside of his love.

Here’s a surprise. In preparation to write about how we relate to Jesus day by day in the here and now, I re-read the Gospels. I was looking out for how he related to people when he was on earth as pointers to how he relates to his people now from heaven. Much of what I found was what I expected. He cares, protects, energizes, touches, and intercedes for his people—then and now. But one thing took me by surprise: Jesus on earth was often angry.
His emotional state may not often be specified, but his words can be surprisingly sharp and his attitude shockingly abrasive. Consider what happens when he goes to the home of a Pharisee in Luke 11:37–54.
Jesus is angry at hypocrisy and injustice (Luke 11:37–54). Imagine the scene with me. Jesus enters a home. Instead of washing his hands, as custom dictated, he goes straight to the table and sits down. This is not a failure of personal hygiene—the Pharisees had extended the ceremonial cleanliness required of temple priests into everyday life. But Jesus deliberately ignores this expectation. Make no mistake: this is a provocative act.
A shocked hush descends, into which Jesus speaks, “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness.” These are the first words anyone speaks. This is not a discussion that turned into an argument that then got heated. Right from the start, Jesus is confrontational. “Woe to you . . .”, he says three times. It’s as if Jesus is firing off accusations from a verbal machine gun. An expert in the law intervenes. “Teacher, when you say these things, you insult us also.” Big mistake. For Jesus then turns his fire on the experts in the law. They too get three “woes”—just like the Pharisees.
Then Jesus leaves. There’s no record of any food having been eaten! The religious leaders follow him out “to besiege him” with questions. It’s the language of violent assault, as if Jesus is a city under attack. Luke says they “began to oppose him fiercely.” We might say that things have turned ugly, but that would imply a preceding moment of calm!
This is the story told in Luke 11:37–54. But we see this confrontational posture throughout Luke’s Gospel. Here’s just a snapshot.

“Woe to you who are rich, for you have already received your comfort” (6:24–26).
“‘You hypocrites! . . .’ When he said this, all his opponents were humiliated.” (13:10–17).
“Do you think I came to bring peace on earth? No, I tell you, but division” (12:51–53).
“When Jesus entered the temple courts, he began to drive out those who were selling.” (19:45–46).

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“Baptism is for life, not just for beginnings.” It’s for the whole Christian life, and not just its start. It defines who we are and therefore shapes how we live.

Grace and Sin
Imagine a Christian friend tells you that he is thinking of leaving his wife. He’s met someone else, someone who makes him truly happy. Perhaps it’s not said, but you sense he wants your blessing.
“How can you even consider this?” you say. “It’s wrong. You know that.”
“It’s not ideal,” he replies. “But surely it’s better than an empty marriage. Besides, God will forgive me. That’s what he does.”
How would you reply?
There are a number of ways one might respond—no doubt some better than others—but I wonder if your response would include an appeal to his baptism, because that’s how Paul responded to just such a scenario.
A theological exploration of how baptism and Communion shape our lives together as God’s people, explaining how the physical water, bread, and wine embody the promises, grace, and presence of Christ.
In his letter to the Romans, Paul famously presents the wonderful truth that we are justified—made right with God—simply by faith in Christ. We’re not saved by what we do, but by the grace of God. He describes how Christ has undone the sin of Adam, sending the devastation Adam unleashed into reverse. Just as Adam’s disobedience brought death to humanity in Adam, so Christ’s obedience brings life to his new humanity.
But then Paul anticipates someone saying, “Surely, this means I can sin with impunity since grace covers my sin. Indeed, the more I sin, the more grace abounds.” Your friend excusing his decision to leave his wife is just one variation on this argument.
Here’s how Paul responds in Romans 6:3–4:
We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
Becoming a Christian, says Paul, involves far more than adopting a new worldview. It even involves more than being forgiven by God—though that is certainly part of it. When you became a Christian, says Paul, you were transferred from the regime of death into the realm of life—not by crossing a border or getting a green card, but through a death and resurrection. By being united to Christ, you died to the old humanity in Adam and you were reborn into the new humanity in Christ. So for your friend to leave his wife would be to return to the old regime of death. It would be wholly inconsistent with who he now is as a member of Christ’s people and a citizen of Christ’s kingdom of life.
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