The Word of the Day is "wrath." In our daily scripture study, we hear, "Much more having then having now been justified by His blood, we shall be saved from wrath through Him" (OSB Romans 5:9). We have already found that the concept of salvation appears here in the future tense. (See the post, "Saved Already, Not Yet."). Now, we will go on to discuss the wrath from which we will be saved (Romans 5:9)
In his teaching that "we will be saved from God's wrath," Paul speaks of the judgment of wrath that is both future and present. The testimony of scripture is that the judgment will come on the last day, the end of the world. The book of Revelation foretells: "For the great day of His wrath has come and who is able to stand?" (OSB Revelation 6:17). Moreover, Paul warns about "treasuring up for yourself wrath in the day of wrath and the revelation of the judgment of God" (OSB Romans 2:5). However, instead of being relegated to the final judgment, Paul says that God's wrath is already manifest in His condemnation of "ungodliness and unrighteousness" (Romans 1:18.).
A Consistent Theme of Scripture
A clear, constant, and consistent theme of scripture is that wrath awaits the disobedient, unrighteous, and unfaithful of all nations and times. Recognizing this warning, we pray repeatedly in the Orthodox Divine Liturgy for "a Christian end to our life: painless, blameless, and peaceful; and a good defense before the awesome judgment seat of Christ" (Divine Liturgy of St. John Chrysostom, St. Tikhon's Monastery. 2013),
With so much at stake, it is crucial for us to grasp the term 'wrath' better. The word originates from 'swelling' (Discovery Bible, 2021). This 'rising up' is not an impulse but a constant, fermenting displeasure with sin and unrighteousness. Wrath is the divine opposition to sin, which makes sinners enemies of the righteous God. In summary, according to Strong's Concordance, the Greek term refers to 'anger, indignation, vengeance, wrath.' It is associated with the 'day of judgment' (e.g., Matthew 11:24) and the 'day of the Lord' (e.g., 2 Peter 3:10).
Wrath Defined
According to Strong's Concordance, the Greek ogre comes from the verb origami, which has the original sense of desire and suggests passionate but justifiable aversion and indignation (Strong's #3709, 180). St. Paul powerfully expresses this agitated feeling when he writes, "But to those who are self-seeking and do not obey the truth, but obey unrighteousness, indignation, and wrath, tribulation, and anguish on every soul who does evil of the Jew first and of the Greek (OSB Romans 2:8-9).
The Question of the Vengefulness of God
This interpretation of wrath may seem familiar to us, yet to many, it raises the question of God's character. The concept troubles these inquirers, for they are told that God is merciful, longsuffering, and loving. So, they ask, why is the God of scripture vengeful even if He has a right to be displeased with sinfulness?
Some commentators attempt to put God's wrath and mercy into the balance and say that His lovingkindness outweighs His vengeance, and this is revealed in the cross of Christ, who took on the righteous punishment for sin upon Himself. Still, even after the sacrifice of Christ for the sins of the world, the wrath of God remains a threat to the disbelievers and disobedient. Paul writes, "Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. Because of these things, the wrath of God is coming upon the sons of disobedience" (OSB Colossians 3-4). And in Revelation, God commands seven angels "to pour out the bowls of the wrath of God upon the earth (OSB Revelation 16:1). A note in The Orthodox Study Bible explains that the plagues were calls to repentance. But the seven bowls begin the final and total judgment (OSB Note 16:1," p. 1736).
Chrysostom's Answer to the Question of God's Wrath
St. John Chrysostom gives a partial answer to this question that perplexes some. He teaches that we cannot think of God in terms of human emotions and passions. Thus, the Divine Liturgy proclaims God is ineffable, inconceivable, invisible…" (Divine Liturgy of St. John Chrysostom).
God has no "character flaw" that expresses what we anger in human terms. And in His nature, there is no conflict between what we think of as mercy and vengeance in our experience. Therefore, to ascribe flashes of anger and broodings of revenge to the incomprehensible God is "anthropomorphism, the attributing human emotions, qualities, or intentions to God.
Chrysostom states, "If the wrath of God were a passion, [as we know "passion"] one might well despair as being unable to quench the flame which he had kindled by so many evil doings" (John Chrysostom, "Two Letter to Theodore After His Fall." Letter 1. New Advent https://www.newadvent.org/fathers/1903.htm.
However, Chrysostom states, "Divine nature is passionless [as we know and struggle against passions]." So then, Chrysostom suggests that we have the wrong idea. He teaches, "Even if He punishes, even if He takes vengeance, he does this not with wrath, but with tender care, and much lovingkindness; wherefore it behooves us to be of much good courage, and to trust in the power of repentance" (Chrysostom).
Even if we sin against Him, Chrysostom says, "God does not react for His sake but for ours." (Chrysostom). The Divine Liturgy proclaims that God is ineffable, inconceivable, invisible, and incomprehensible…." This striking view of God means that the divine nature is impassible and unharmed by the disbelief and disobedience of His creation. So then, in everything, including His wrath, God acts "for our advantage." The psalmist writes, "But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness (OSB Psalm 86:15). And Paul writes, "Or do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance: OSB (Romans 2:14). Thus, God, whose nature is unknowable, does everything, including expressing His wrath, to recall His creation to Himself.
Understanding By Analogy
Chrysostom ends with an analogy to his response to those questioning God's wrath (Chrysostom). He says, suppose someone abandons a circle of light and enters the dark. The light remains as bright as ever, but the person is in darkness. Even so, if we place ourselves outside the light of Christ, it does not harm God but harms ourselves.
So then, what about the many passages where God shows emotions of both anger and lovingkindness? These scriptures reveal the nature and will of God by analogy in human terms that we can understand. These comparisons of our human experience express the depths of God's loving concern for His creation.
For Reflection
Our discussion suggests that the theme of the wrath of God in the scriptures should lead us to repentance and faith in Christ. A physician warns, advises, and prescribes so we might come to health. Likewise, God is the Immortal Physician who desires only our reconciliation and restoration to a loving relationship with Him. Instead of criticizing God, whose nature, will, and ways are far beyond human reason, we should spend the time given to us on earth to return to the arms of the loving God of mercy.
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