Wrath in Scripture is not temper — it is a measured response to accumulated evil, and the striking thing about it is how long it waits. God tells Abraham judgment on the Amorites must wait four centuries until their iniquity is "complete" (Genesis 15:16). Peter says the present delay of judgment is the mercy: God is "patient... not wishing that any should perish" (2 Peter 3:9). Paul says God "in his divine forbearance had passed over former sins" (Romans 3:25) and warns against presuming on "the riches of his kindness... not knowing that God's kindness is meant to lead you to repentance" (Romans 2:4). This is a judge who delays, warns, and pleads — "As I live, I have no pleasure in the death of the wicked... turn back, turn back; why will you die?" (Ezekiel 33:11) — not a deity with a short fuse.
And here is why the wrath texts and the love texts are not in tension: a God who shrugged at cruelty, trafficking, and genocide would not be more loving — he would be less. Wrath is love's refusal to call evil fine. The gospel's claim is that at the cross, God himself absorbed the judgment evil had accumulated — "God was in Christ reconciling the world to himself" (2 Corinthians 5:19) — so that escape is now a matter of where you stand: "there is therefore now no condemnation for those who are in Christ Jesus" (Romans 8:1). Judgment is escaped by location, not by minimizing the offense. On hell's precise nature, Christians genuinely differ (see below); on this the texts are unanimous: judgment is real, it is not arbitrary, and the door out is open now, at no cost — "everyone who calls on the name of the Lord will be saved" (Romans 10:13). The passages below are severer and kinder than any summary of them, this one included — read them and test it.
Genesis 15:16 — judgment waits until evil is complete
Romans 2:4–5 — kindness meant to lead to repentance
Ezekiel 33:11 — God on the record about what he wants
2 Peter 3:9 — the delay is mercy
Romans 8:1 — no condemnation in Christ Jesus
Isaiah 55:1, 6–7 — "without money and without price... while he is near"
Don't take this briefing's word for it — read these and test it.
On hell: the majority view across Reformed, Catholic, and Wesleyan traditions is eternal conscious separation from God's blessing. A minority evangelical position (conditionalism) holds the finally impenitent cease to exist, reading the "destruction" texts at face value. Some in the Orthodox tradition describe heaven and hell as the same unveiled presence of God, experienced as light or as fire depending on the state of the one meeting it. A hopeful-universalist thread in some church fathers prayed all might finally be saved; the church never adopted it as doctrine, and the warning texts remain. This card takes no side the texts don't settle: the reality and justice of judgment are settled; its precise mechanics are contested among Christians of good faith.
These texts are for the reader's own turning, not for weighing anyone else's destiny — this service will not pronounce on any person's standing with God, and Scripture doesn't equip anyone else to either. No date-setting, no naming who is in or out.
If the question under this question is "is God angry at me" — that conversation deserves a pastor and a congregation, not a card. Isaiah's invitation is the card's last word: seek him while he is near.