A sobering fact articulated well by D. A. Carson in his book The Gagging of God (Zondervan, 1996), page 233:
Although many have tried to contrast the “gentle Jesus, meek and mild” with the God of the Old Testament, the naked reality is that no one in the Bible is reported to talk as much about hell as Jesus. Yes, he weeps over Jerusalem, but his compassion does not prevent him from uttering the woes of Matthew 23. Peter’s sermon on the day of Pentecost is an invitation to flee the corruption of the day (Acts 2:40): the “fleeing” is appropriate terminology precisely because, in line with the inherited theology of the Old Testament prophets, that corruption will surely bring judgment. Paul can describe the gospel he preaches as that which saves men and women from the coming wrath (1 Thess. 1:10). No New Testament writer has provided a more profound, terrifying, and yet strangely compassionate account of the wrath of God than Paul in Romans 1:18–3:20. And the last book of the Bible not only depicts, in apocalyptic imagery, horrific sequences of judgments, but peaks of “the wine of God’s fury, which has been poured full strength into the cup of his wrath”; those who worship the beast “will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torments rises for ever and ever” (Rev. 14:10–11).
The point that cannot be escaped is that God’s wrath is not some minor and easily dismissed peripheral element to the Bible’s plot-line. Theologically, God’s wrath is not inseparable from what it means to be God. Rather, his wrath is a function of his holiness as he confronts sin. But insofar as holiness is an attribute of God, and sin is the endemic condition of this world, this side of the Fall divine wrath cannot be ignored or evaded. It is not going too far to say that the Bible would not have a plot-line at all if there were no wrath.