The anger of the Lord was kindled against Moses. Exod. 4:14.
Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you. Eph. 4:31.
He possesses neither wrath nor indignation. For there is nothing that can stand against Him. Aristides (c. 125, E), 9.264.
When we read of the anger of God either in the Old Testament or in the New, we do not take such expressions literally. Origen (c. 225, E), 4.278.
Indeed, we speak of the wrath of God. However, we do not maintain that it indicates any passion on His part. Rather, it is something that is assumed in order to discipline by stern means those sinners who have committed many and grievous sins. For that which is called God’s wrath and His anger is actually a means of discipline. Origen (c. 248, E), 4.529.
When we read of His anger and consider certain descriptions of His indignation, . . . we are not to understand them to be attributed to Him in the same sense in which they are to humans. For although all these things can corrupt man, they cannot at all corrupt the Divine power. . . . All those angers or hatreds of God, or whatever there is of this kind, are displayed for our healing. . . . They arose out of wisdom, not from vice. Novatian (c. 235, W), 5.615.
It is the fear of God alone that guards the mutual society of men. By this, life itself is sustained, protected, and governed. However, such fear is taken away if man is persuaded that God is without anger. For not only the common advantage, but also reason and truth itself, persuade us that He is moved and is indignant when unjust actions are done. Lactantius (c. 304–313, W), 7.269.
There is a just and also an unjust anger. . . . The unjust anger . . . is to be restrained in man—lest he should rush into some very great evil through rage. This type of anger cannot exist in God, for He cannot be injured. . . . There is also just anger. This anger is necessary in man for the correction of wickedness. Plainly, then, it is also necessary in God, who sets an example for man. Just as we should restrain those who are subject to our power, so also God should restrain the offenses of everyone. Lactantius (c. 304–313, W), 7.274.
The patience of God is very great and most useful. Nevertheless, although patient, He punishes the guilty and does not allow them to proceed further—once He sees that they are incorrigible. Lactantius (c. 304–313, W), 7.277.
We should understand that since God is eternal, His anger also remains to eternity. On the other hand, since He is endowed with the greatest excellence, He controls His anger. He is not ruled by it; rather, He regulates it according to His will. What I am saying is not contrary to what I had previously said. For if His anger were completely inextinguishable, there would be no place after a sin for satisfaction or reconciliation. Yet, He Himself commands men to be reconciled before the setting of the sun. In other words, the divine anger remains always against those who sin always. . . . He who ceases to sin renders the anger of God extinguishable. Lactantius (c. 304–313, W), 7.277; extended discussion: 4.529, 7.259–7.280.