From Peter Forsyth, The Work Of Christ; Cf. The Work of Christ at Amazon

There is a point in chapter iv where, in speaking freely, I have spoken loosely, and I have expressed myself with some want of caution likely to cause misunderstanding of my full meaning. I there say that the wrath of God is not to be taken as a pathos or affection, but as the working out of His judgment in a moral order. My intention was to discourage the idea that it was a mood or temper, and to connect it with the sure changelessness of God’s moral nature. But on reviewing the passage I find I have so put it that I might easily suggest that the anger of God was simply the automatic recoil of His moral order upon the transgressor, the nemesis which dogs him and makes hard his way, his self-hardening; as if there were no personal reaction of a Holy God Himself upon the sin, and no infliction of His displeasure upon the sinner. This is an impression I should be sorry to leave; for it is one that would take much of its most holy significance and solemn mystery out of the work of Christ.

Was Christ’s bearing of God’s wrath just His exposure to the action of the vast moral machine? Did He just become involved, as our rescuer, in the mechanism which regulates ethical Humanity, using at times man’s anger as its agent? This mechanism might be there possibly without the ordinance of a God that it should be so, or possibly as the institution of a deist and distant God who calmly watches His world spin with the motion He gave it. But is God not personally immanent and active in His own moral order? Did Christ just incur the automatic penalty of that order as He strove to save its victims? Was He just caught in the works? Or was there implied, and felt, also the element of personal displeasure acting through that order – the element that would differentiate wrath from mere nemesis, and infliction from mere recoil?