On this point as on a lot of points I do not ponder on anything of the utmost importance. The knowledge of what God's Wrath (Rev of Arès 24/4, 30/6) is or is not does not play a role in the economy of my salvation, at all. Nothing but my penitence can save me. But it would be well to recall that I am not a penitent for fear of the Father's Wrath, but I am a penitent to restore the reign of love.
Any religion is a prison with unchallengeable rules and theological jailers. A theologian is quite cerebral, which sets him a long distance from wisdom and makes him ready to believe that expressing ideas and controlling people is the way to salvation. He prays to the Breath to inspire him, so that he cannot see the beautiful pollinating flowers of silence and simplicity. He being too close to man not only gives God man's defects, but also hypertrophies them, he considers God as fussy, jealous and quick-tempered as well as just and clement, so he fails to realize that such an inconsistency is quite human and disguises God as a substitute for ancient polytheism, which used to make Mount Olympus the usual shoot-out on Earth, and which already ascribed all of man's misfortunes and problems to the quick-tempered gods.
We inevitably cannot understand the term God's Wrathin the way theologians suggest.
God's Wrath has everything to do with Love.

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The significance of The Revelation of Arès is immeasurable, because that Word lowers the Scripture (Bible, Quran, Vedas and so on) to what the books by men (Rev of Arès 16/12, 35/12) have made it by using up too much space in it and have shrouded the Incomparable one, the Inscrutable one: the tale of a God seen as an eternal superman with all of man's defcets and qualities. So the term God's Wrath and many other terms have received the human meaning of outburst of fury, loss of Love, extinguishing of Love, Clemency, Peace, spiriual Smartness, respect for freedom, As for The Revelation of Arès, it induces people to read it every bit differently.
Anger, whether extinction of human reason or planetary storm, has nothing to do with God's Wrath. God is the unchanged lighthouse, that never goes dark, over the whole to-do among the free worlds, whether material or living. Irritability never disturbs or breaks the Love and Balance of Life (another name of God, 24/5) who spreads out (ii/4) from the infinity to us, but Love, which takes risks just as all of loves take risks, has made its offspring (13/8) free (10/10) likewise nature as can be seen in volcanos and stellar turbulences.
But let us stay with man! Man is complex — flesh, mind and soul (Rev of Arès 17/7) —, which has given him a lot of tools, so man has freely engaged in all desires and failings, notably bursts of anger brought about by his animal nerve (xviii/7, xxv/8, xxxiv/9), which is not God's Nerve (xxxix/3). Adame and Haua (Adam and Eve) had been made of the very spiritual fibers of Life and linked to It by the same Breath (2/14-19, 4/10, 10/12, etc.), but in animal bodies. God's Wrath and the Offsping's wrath share nothing but the word wrath; they actually are two quite different things.
Some of the Stoics of old, who had not abode by the deviances of Western Christianity, considered God as a Being of Pure Reason, Who was not quick-tempered, but was eternally quiet, albeit sensitive. I agree with them, because The Revelation  of Arès has made me aware that God's Wrath is not irritability, but moaning, that the wounds (30/4-7, 33/13, 35/9) opened by sinners in His Sensitvity drag out of God. The unity between God and man is not dual; evil done by man falls on himself and God at the same time. The Ancients named circumstances near that situation apatheia. "Being apathès" meant having set oneself free from the four passions of stoicism: sadness (lypy), envy (epithymia), fear (phobos), la sensuality (edony). Apatheia was the peace of spirit, once the spirit has reached detachment, even while experiencing distress. God's Peace is made of Love; His Peace is not impassive or insensitive, but it is never punitive. Ancient father of Christianity Origen wrote that people "have to consider the Wrath as nothing but something worthy of God", something that The Revelation of Arès calls the wounded Vine Shoots (31/2).

In the conditional thunder from the great legalist & condemner you can just see an invented God.
Religions cope with that humanized God; unbelievers no longer fall for it; The Revelation of Arès enables us to bet on unconditional Love again and resort to penitence as the way to Salvation.
In the unconditional Love you can get back Life (Rev of Arès 24/5), the real God.
But the inextricable Core of Cores (Rev of Arès xxxiv/6) is that men just as giraffes have made their necks longer so as to browse trees have got a sense of justice quite different from that of the Too much Caring Father, Who would rather suffer than keep man from being free to be evil and unpunished, and Who loves man anyway. In the world, where everything had ended up being bought and sold, earned by scaring people or settled by law, awards or punishments,  we have the thaumaturgic task to resuscitate the interest in gratuitous Love, gratuitous Good, change the times before the sin of sins (Rev of Arès 38/2) occurs.

The fear (Rev of Arès 17/6) of God is not the fear of his Wrath as a punishment, but the fear of causing God or Life as the Mother of our life, both being inextricably linked, a Sorrow which inevitably reverberates into ourselves, as a sense of oneness (Rev of Arès xxiv/1) is common to both divine Life and human life. God'sWrath is a commotion that runs through the Too-much-caring One (12/7) and extends limitlessly all over the Universe, therefore over all men. I give careful consideration to red poppies, because I can see their fleetingness as the Curse that the Fathers turns down, and that fortunately does not happen (36/11), but that quite obviously He experiences because of our sins, and I can see their red color as the blood of the Wounds (8/7, 10/5, 36/16) in Love when hurt.
The Creator's Wrath was a point much debated for the earlier centuries of the Christian era; the earlier impassioned arguers  include Marcion, Tertullian, Novatian, Lactantius, etc. I do not refer to them. I keep limited to what I consider as a liable source : The Revelation of Arès. There is no alternative but the fact that God cannot be both good and irritable.