Wrath and redemption

These are very confused objections to Calvinism:

https://www.facebook.com/jesse.morrell.1/posts/10157008212326765

1. The Bible is written in popular language, so Reformed theology often uses biblical language and imagery about God's wrath. Nothing wrong with that.

2. When, however, it comes to systematic and philosophical theology, greater precision is required. What does God's "wrath" stand for? Is that essentially an emotional state? Or is it a colorful, anthropomorphic way to express God's disapproval of sin?

Likewise, does the atonement pacify God's emotional state, or does it satisfy divine justice? Is it psychological or ethical? The literal attribute isn't anger but justice. 

3. The point is not that the atonement is anthropomorphic, but that scripture sometimes uses anthropomorphic descriptions to represent divine salvation and judgment. That understanding is hardly unique to Calvinism. Unless you think Yahweh is actually like the pagan gods of the ancient Near East and Greco-Roman mythology, with their recognizably humanoid psychological makeup, some adjustment is required. To take a comparison, Jesus isn't literally a pascal lamb, but his redemption action is symbolized by the pascal lamb. 

4. The atonement doesn't change God's mind. It's not as if there's a prior time when he's "literally angry with sinners," and a later time when he's pacified. If God is timeless, if God knows the future, then it's not as if he has to wait for the atonement to take effect to make up his mind. Indeed, if God planned the atonement, then there was never a time when that wasn't a factor in his view of the elect. 

So it's hypothetical. Absent the atonement, all sinners would face eschatological justice. The atonement doesn't change God's mind or attitude. Rather, it changes the outcome in the counterfactual sense that absent the atonement, there'd be a different outcome: universal damnation.

There's nothing contradictory about the Reformed position in this regard, if you allow a modicum of intelligence to influence your hermeneutics. Critics may disagree with that explanation, but if you're going to accuse of position of internal contradiction, then the question at issue is whether it's consistent on it is own grounds and not whether you reject the paradigm.