Anger is rarely directly attributed to Jesus. Normally we associate anger with sin, which is a mistake. The bible calls to ‘be angry without sin’. (Eph 4:26). Jesus’ anger was not sinful - it was a response to evil and it was controlled. God is passionate, He is not ‘impassible’ as some theologians suggest - when they describe Him as impassible they suggest that He is without emotions. But on the contrary, He is profoundly impacted by the way we humans live. It’s been said that anger against evil is a characteristic of moral health.
‘Mark’s description of Jesus’ anger at the callousness of the observers is graphic and passionate. He uses three strong Greek words that appear nowhere else in the Gospel. Having surveyed the crowd, Jesus is “angry” (Gk. met’ orgÄ“s); and he is “deeply distressed” (syllypoumenos) at their “stubborn” (pÅrÅsei) hearts. The word translated “stubborn” does not mean malicious (although in this instance it appears to include that) as much as unwilling to understand. Nor is such stubbornness isolated to Jesus’ opponents; it will equally describe his own disciples (6:52; 8:17). Jesus’ anger is a description of righteous indignation. The greatest enemy of divine love and justice is not opposition, not even malice, but hardness of heart and indifference to divine grace, to which not even disciples of Jesus are immune’.
Edwards, J. R. (2002). The Gospel according to Mark (pp. 100–101). Eerdmans; Apollos.
But we should be careful about rushing to label our anger as so-called ‘righteous indignation’.
‘Anger figures in both Colossians and Ephesians in lists of vices which the Christian must put away. Our Lord himself warned his disciples that “everyone who is angry with his brother shall be liable to judgment” (Matt. 5:22). Where God is concerned, the noun commonly rendered “anger” has the sense of “retribution, but that is irrelevant in the immediate context. How is it possible to “be angry without sinning” (as the readers are directed in words drawn from Ps. 4:4) There is no doubt a proper place for righteous indignation; but there is a subtle temptation to regard my anger as righteous indignation and other people’s anger as sheer bad temper. Here it is suggested that anger can be prevented from degenerating into sin if a strict time limit is placed on it: “do not let the sun set on your anger.” Let reconciliation be effected before nightfall, if possible. If that is not possible—if the person with whom one is angry is not accessible, or refuses to be reconciled—then at least the heart should be unburdened of its animosity by the committal of the matter to God. In a not dissimilar situation Paul deprecates anything in the nature of private vengeance: “leave it to the wrath of God” (Rom. 12:19). If retribution is called for, let God take care of it: his retribution will be just, and free from self-regarding motives.
Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians (pp. 360–361). Wm. B. Eerdmans Publishing Co.