Christ came to address the problem of sin and not the various consequences of sin, such as the wrath of God, guilt, shame, or the list of consequences spelled out in Romans 1 (degrading passions, greed, unrighteousness, envy, murder, strife, deceit, malice, gossiping, slander, hatred of God, arrogance, boastfulness, etc.). To miss the root problem underlying these consequences is to miss why Christ came and the role of God (he “turns them over to their desires” (Ro 1:24)), in these consequences. Christ did not come to turn away the wrath of God, which would mean he would be turning away God’s love as well. Christ came to do away with what gives rise to wrath. Likewise, he did not come to resolve the problem of guilt but to do away with what causes guilt – and so on down the list. These consequences flow from the root problem of shutting ourselves off from God, and of course in addressing the root problem these consequences are addressed up to and including, particularly, God’s wrath.
To imagine the wrath of God is the primary problem is to miss the way in which it is also a necessary part of the cure. Paul describes sin (the root cause and not the results) as the exchange of the truth for a lie in which the creature displaces the creator as the object of service and worship (Ro 1:25). He seems to be referencing the early chapters of Genesis, but the same prognosis is repeated in each contemporaneous setting Paul addresses. The progression outlined in Ephesians introduces the same sequence of events. People have given themselves over to the “Archon of this world order” (2:2) and as a result they are “godless in the cosmos” (2:12). In other words, they have exchanged creation for the creator, becoming children of wrath (2:3), and this then results in their “being given over to their desire.” The wrath of God is unleashed in sins consequences in both passages, and this results in “walking in darkness” and being “dead in trespasses and sins.” God’s wrath or his vehemence against sin reveals itself in the fact that sin is a despoiling, dying, passing, circumstance.
Romans 1 specifies where the wrath of God is specifically directed: “against all the impiety and injustice of human beings” (Ro 1:18). Paul speaks of an immediate revelation of this wrath from heaven in its unfolding consequences oriented to and deserving of death (Ro 1:32). In Ephesians, walking according to the course of the Prince of this world, and thus being dead in sin, are synonymous with being “children of wrath.” Where love is an enduring state and God’s love endures forever, the experience of his wrath is a passing state (death being, by definition, unenduring) as the dross of sin is burnt away by the wrath which works in sin.
The wrath is interwoven with being dead in sin but it is also immediately conjoined to the love of God: “because of His great love with which He loved us even when we were dead in our transgressions” (Eph. 2:4-5). The children of wrath are still children and are not simply consigned to wrath as an end point but are destined to pass through wrath to love. Paul is talking about himself and other Christians, who have passed into full experience of the love of God by way of wrath.
As George McDonald has described it, the passage from wrath to love is not a change in God (from wrath to love) but a passage through a purifying love: “For love loves unto purity,” and this is often experienced as wrath, “as the consuming fire that will not be content until our sinful nature, everything that separates us from God, is burned away.” According to McDonald, “God’s anger is at one with his love.” Mercy and punishment, love and justice, are not opposed, “for punishment—the consuming fire—is a means to an end, that we might be the creatures he intended us to be. God’s punishment, his justice, can be his most merciful act.”
The Hebraism “sons of death” (“sons of wrath” or “sons of stripes”) occurs in several places in the Old Testament, and as in Psalms 102, these children seemingly consigned to death are to be set free so as to constitute “kingdoms to serve the Lord” and to “tell of the name of the Lord in Zion” (Ps. 102:20-21). Ephesians seems to be echoing this tradition of building a kingdom by its purifying passage through the love/wrath of God. The “sons of wrath” are those very ones who will be shown mercy and who “are being built together into a dwelling of God in the Spirit” (2:22). As Hebrews puts it, “Wherefore, we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear, for our God is a consuming fire” (Heb. 12:28-29). This unshakeable kingdom is established in and through this purifying fire. In each instance, the point is to pass from walking in darkness and works of death so as to walk in the “good works, which God prepared beforehand” (Eph 2:10).
If salvation is a harmoniously functioning kingdom united under Christ (the thematic picture in the New Testament is of being “in Christ” as part of his body), then the image would seem to also account for the entire movement from damnation to salvation. That is, the disparate elements of the divided kingdom (split in two by the dividing wall of hostility) will come to constitute the stuff of the united kingdom. “He himself is our peace” and this means that hostility, enmity, hatred, and violence will be burned out to make way for this enduring peace among the objects of his wrath. He “abolished in his flesh the enmity,” which means we might speak of his having passed through the fire of wrath but he has turned it into purified love: “because of His great love with which He loved us, even when we were dead in our transgressions, [he] made us alive together with Christ” (Eph 2:4-5). The making alive due to love redirects from within the orientation to death definitive of experience of God’s wrath (i.e. wrath is a passage to love enacted by Christ).
As David Bentley Hart has written, “The wrath of God in Scripture is a metaphor, suitable to our feeble understanding, one which describes not the action of God toward us, but what happens when the inextinguishable fervency of God’s love toward us is rejected.” As Hart notes, this is the understanding passed down from the Church fathers. Origen writes, “If you hear of God’s anger and wrath, do not think of wrath and anger as emotions experienced by God. Accommodations of the use of language like that are designed for the correction and improvement of the little child. We too put on a severe face for children.” In Gregory of Nyssa, and Maximus the Confessor, the wrath of God proceeds from his love, so that “even hell itself is not a divine work, but the reality we have wrought within ourselves by our perverse refusal to open out — as God himself eternally has done — in love, for God and others.” Sin is a shutting ourselves off from God, being lost in the cosmos (in a paraphrase of Paul), or being lost within ourselves such that “the fire of divine love cannot transform or enliven us, but only assail us as an external chastisement” as a hell of our own making.  But what is sinful cannot endure the flame of God’s love. As McDonald puts it, “There is nothing eternal but that which loves and can be loved, and love is ever climbing towards the consummation when such shall be the universe, imperishable, divine.” Or in Harts phrase, “Our God is a consuming fire, and the pathos of our rage cannot interrupt the apatheia of his love.”
 George McDonald, “The Consuming Fire,” from Unspoken Sermons – http://www.online-literature.com/george-macdonald/unspoken-sermons/2/
 David Bentley Hart, “The Hidden and the Manifest: Essays in Theology and Metaphysics” p. 62
 1. Maurice Wiles and Mark Santer, eds., Documents in Early Christian Thought (Cambridge: Cambridge Press, 1975), 7–10
 Hart Ibid.
 McDonald Ibid.
 Hart Ibid.