Wrath of god (n.) has sorrow inside it; it purifies, it ends, and it only suspends mercy, never cancels it.
Wrath of god (n.) is not God's temperament but a mood he waits to get past.
Wrath of god (n.) is accepted by Habakkuk as a mystery redemption needs, and he prays only that in anger God remember mercy.
Wrath of god (n.) is never meant to be carried out; even at its height it is hoping to be cancelled by repentance.
Wrath of god (n.) shatters the complacency of a nation sure that God is its ally whether it does right or wrong.
Wrath of god (n.) felt as if God had merely been provoked is an evasion the Bible does not recognize.
Wrath of god (n.) was, to Philo, only a teacher's device, a crutch for weak minds, since God could feel no passion.
Wrath of god (n.) is misunderstood whenever it is read through the psychology of passion rather than the theology of pathos.
The Wrath of god (n.) is a lament, and all of prophecy is a single cry that God will not shrug at evil.
Wrath of god (n.) means, among other things, that indifference is over.
Wrath of god (n.) reminds man that he needs forgiveness and must never assume he will get it.
Wrath of god (n.) is a summons to its own cancellation; it exists only to end in repentance.
Wrath of god (n.) is God's involvement: remove it from the golden calf story and what remains is a stone-hearted God destroying a people without feeling.
Wrath of god (n.) is love on hold: mercy hidden for an interval, compassion waiting to resume.
Wrath of god (n.) is love's partner, not its enemy, enforcing the justice that real love demands.
The Wrath of god (n.) was, to Luther, the most terrible of tyrants, a conflict with divine love lodged inside God himself.
Wrath of god (n.) makes man afraid of being hurt; for God, it is the hurt.