Getting Angry at Non-Christians for Acting Non-Christian Is Non-Missional and Misguided

Introduction

In a world buzzing with culture wars and social media rants, it’s tempting for Christians to wag fingers at non-Christians for behaving, well, like non-Christians. The Sanhedrin, those “varsity Pharisees,” mastered this, condemning outsiders while missing God’s heart. But getting angry at people outside the faith for acting according to their nature isn’t just misguided—it’s non-missional, a direct contradiction of the call to love and share the gospel. Scripture, from 1 Corinthians 5:12–13 to John 13:34–35, makes it clear: judgment is for the church, not the world, and love, not anger, is the Christian’s witness. Rooted in Wesleyan theology, this post explores why expecting non-Christians to follow Christian ethics is futile, how sin (hamartia) is humanity’s default apart from grace, and why a missional life—marked by agapē love—requires compassion over condemnation. The goal isn’t to scold but to invite, reflecting God’s redemptive oikonomia.

The Biblical Mandate: Judge Within, Love Without

Scripture sets a clear boundary on judgment. In 1 Corinthians 5:12–13 (ESV), Paul writes, “What have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside.” The Greek krinō (judge) here implies disciplinary accountability, reserved for the church (ekklēsia), not the world (kosmos) (BDAG 2000, s.v. “κρίνω”). Paul’s point is blunt: Christians have no business policing non-Christians’ behavior. The Sanhedrin tried this, condemning tax collectors and sinners while Jesus dined with them (Luke 5:29–30). Their anger missed the mark, just as modern outrage over secular culture often does.

John 13:34–35 (ESV) shifts the focus: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” The Greek agapē denotes selfless, sacrificial love, modeled by Christ’s cross (BDAG 2000, s.v. “ἀγάπη”). This love, not judgment, is the church’s witness. When Christians rail against non-Christians for secular values—whether it’s politics, morality, or lifestyle—they mimic the Pharisees, not Jesus. N.T. Wright notes, “The church’s mission is to embody God’s love, not to enforce His law on those outside” (Wright 2016, 245). Anger at non-Christians for acting non-Christian is a distraction from this call.

Sin as Humanity’s Default: Understanding Hamartia

Why do non-Christians act non-Christian? Because sin (hamartia) is humanity’s default apart from Christ. Ephesians 2:1–5 (ESV) explains, “You were dead in the trespasses and sins in which you once walked, following the course of this world… But God, being rich in mercy… made us alive together with Christ.” Hamartia (sin) literally means “missing the mark” of God’s righteousness (BDAG 2000, s.v. “ἁμαρτία”). Non-Christians, dead in sin, follow the world’s kosmos, not God’s will. Expecting them to adhere to Christian ethics—like expecting a fish to climb a tree—is illogical.

Romans 3:23 (ESV) reinforces this: “All have sinned and fall short of the glory of God.” Without Christ’s transformative grace, non-Christians operate under sin’s dominion. John Wesley, in his sermon “The Scripture Way of Salvation,” writes, “The natural man is wholly under sin’s power until grace intervenes” (Wesley 1872, 6:45). Condemning non-Christians for sinful behavior is like scolding a blind person for not seeing—it misses the root issue. The church’s role isn’t to curse the darkness but to light a candle through the gospel.

The Missional Call: God’s Oikonomia of Redemption

God’s mission, or oikonomia (stewardship of His plan), is redemption, not condemnation. Ephesians 1:9–10 (ESV) describes “the mystery of his will, according to his purpose… to unite all things in him.” Oikonomia refers to God’s redemptive management of creation (BDAG 2000, s.v. “οἰκονομία”). Christians are stewards of this mission, called to proclaim Christ’s love, not to police the world’s morals. Matthew 28:19–20 (ESV) commissions believers to “make disciples of all nations,” not to shame them into compliance.

Jesus modeled this. In John 4:7–26, He engages the Samaritan woman—a cultural and moral outsider—with grace, not judgment. Her encounter with Christ transforms her into an evangelist (John 4:28–29). Contrast this with the Pharisees’ scorn for “sinners” (Luke 7:39). John Stott writes, “The church’s mission is to extend God’s grace, not to demand conformity from those who haven’t received it” (Stott 1990, 134). Anger at non-Christians’ behavior betrays a misunderstanding of God’s oikonomia, replacing outreach with outrage.

The Problem with Anger: A Non-Missional Posture

Anger toward non-Christians for their actions is not only misguided but actively non-missional. James 1:20 (ESV) warns, “The anger of man does not produce the righteousness of God.” Human anger, even if “righteous,” often alienates rather than attracts. When Christians rage against secular culture—say, over political divides or moral failings—they build walls, not bridges. Timothy Keller observes, “The church loses its witness when it prioritizes moral superiority over humble love” (Keller 2018, 92).

Consider 1 Peter 3:15 (ESV): “In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.” Gentleness (prautēs), not anger, opens doors for the gospel (BDAG 2000, s.v. “πραΰτης”). The Sanhedrin’s fury at Jesus’ association with sinners (Mark 2:16) blinded them to His mission. Modern Christians risk the same when outrage overshadows agapē.

Practical Implications: Living a Missional Life

Wesleyan theology, rooted in God’s transformative grace, offers a path forward. John Wesley emphasized prevenient grace—God’s initiative drawing all people to Him (Wesley 1872, 5:102). Non-Christians may not yet know Christ, but God’s grace is already at work, nudging them toward salvation. Christians must meet them there, not with anger but with love. Colossians 4:5–6 (ESV) advises, “Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt.” Gracious speech, not condemnation, reflects the arnion’s sacrificial love (Revelation 5:6).

Practically, this means:

• Listening Before Speaking: Understand non-Christians’ perspectives, as Jesus did with the Samaritan woman (John 4:7–10).
• Serving, Not Judging: Follow Christ’s example of washing feet (John 13:14–15), meeting needs rather than critiquing failures.
• Sharing the Gospel with Humility: Offer hope, as Paul did in Athens (Acts 17:22–31), engaging culture without condemning it.
• Praying for Transformation: Intercede for non-Christians, trusting God’s oikonomia (Ephesians 3:2).

This aligns with Wesleyan holiness, where love, not legalism, is the mark of sanctification. As Wright notes, “The church’s mission is to be a signpost of God’s kingdom, not a gatekeeper of its rules” (Wright 2016, 248).

Conclusion: Love, Not Anger, Wins Hearts

Getting angry at non-Christians for acting non-Christian is like yelling at water for being wet—it’s their nature apart from Christ. 1 Corinthians 5:12–13 reserves judgment for the church, while John 13:34–35 calls for agapē love as the world’s witness. Sin (hamartia) governs those outside God’s grace, but His oikonomia invites them in. The Sanhedrin’s anger blinded them to Jesus; modern outrage risks the same. Wesleyan theology reminds us that love, not condemnation, fulfills the missional call. Instead of shaking fists, extend hands—reflect the arnion who conquered through sacrifice. That’s the gospel’s checkmate.

Bibliography

Bauer, Walter, Frederick W. Danker, William F. Arndt, and F. Wilbur Gingrich. 2000. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press.

Keller, Timothy. 2018. The Prodigal Prophet: Jonah and the Mystery of God’s Mercy. New York: Viking.

Stott, John. 1990. The Message of the Sermon on the Mount. Downers Grove, IL: InterVarsity Press.

Wesley, John. 1872. The Works of John Wesley. Edited by Thomas Jackson. 14 vols. London: Wesleyan Methodist Book Room.

Wright, N.T. 2016. The Day the Revolution Began: Reconsidering the Meaning of Jesus’s Crucifixion. San Francisco: HarperOne.