OF THE HATRED OF GOD
John Gill
There are some {1} that deny
that hatred belongs to God; or that he hates anything; and urge a passage in the
Apocrypha,
``Thou
lovest all beings, and hatest none of these that thou hast made; '' (Wisdom 11:24)
which is true of the creatures
of God, as such; for as they are made by him they are all very good; and are
loved, delighted in, and not hated by him. Nor is hatred to be considered
as a passion in him, as it is in men; who is a pure, active Spirit, and is
solely agent, and not a patient; is not capable of suffering anything: much
less as it is a criminal passion, by which men, in their worst estate, are
described, "hateful", and "hating one another", #Tit 3:3
since he is a perfectly holy Being, and without iniquity. Yet the scriptures
do, in many places, attribute to him hatred both of persons
and things, #Ps 5:5 Zec 8:17 and most truly and rightly; and this may be
concluded from love being in God, as has been shown; though this is made use of
as an argument against it, because opposite to it; but where there is love of
any person or thing, there will be an hatred of that which is contrary to the object
loved: thus good men, as they love those that are good, like themselves, and
good things, so they hate that which is evil; they love God,
the chiefest good; and they hate sin, the chiefest evil, as diametrically
opposite to him, #Ps 97:10 Am 5:15. So the righteous Lord, as he loves
righteousness and righteous men, his people; as they are clothed in the
righteousness of Christ, and found in the ways of righteousness, so he hates
unrighteousness, and unrighteous men; for to the Son of God he saith, "thou
lovest righteousness, and hatest iniquity; therefore God,
thy God, hath anointed thee with the oil of gladness above thy fellows",
#Ps 45:7 besides, it is a virtue, yea grace, in good men, to hate sin that
dwells in them, and is committed by them, as the apostle did, #Ro 7:15 for
without the grace of God it is not hated; and also to hate them that hate the
Lord, as David did, and for the truth of which he appeals to God, "Do not
I hate them, O Lord that hate thee? I hate them with perfect
hatred", #Ps 139:21,22. Now if it is a virtue, or owing to the grace of
God in them, that they do hate sin and sinners, then this must come from God,
from whom all grace, and every good gift comes; and consequently must be in
him, in a higher degree, even in the most perfect manner; to all which may be
added, that hatred, when ascribed to God, sometimes
signifies no other than his will to punish sin and sinners, and his execution
of it, #Ps 5:5,6 and so is an act of justice, of punitive justice; "And is
God unrighteous, who taketh vengeance?" No; he is righteous in that, as he
is in all his works, #Ro 3:5. For the
further illustration of this point, I shall consider both what that is; and who
they are God is said to hate.
1. What that is he hates, that
is sin; and this is consistent with his not hating any of his creatures; for
sin is no creature of his; he is not the author of sin; all the creatures he
made were very good; but sin was not among them; every creature of God is good,
and not to be refused, rejected, and hated by men; as none are by God, as such; but sin is not any of them. Sin must be hateful to
God, since it is so contrary to his nature, to his will, and to his righteous
law. All sin is an abomination to him; but there are some sins that are
particularly observed as hated by him, as idolatry, #De 16:22 #Jer 44:3-5
perjury, #Zec 8:17 all insincere and hypocritical acts of worship, #Isa 1:14,15
Am 5:21 sins against the two tables of the law; as murder, which
stands among the six things which God hates, #Pr 6:16-18 fornication, adultery,
community of wives; the deeds of the Nicolaitans he is said to hate, #Re 2:6,15
theft, robbery, rapine, and violence of every sort; all kind of injury to the
persons and properties of men, #Ps 11:5 Isa 61:8 and every evil thing a man may
imagine against his neighbour, #Zec 8:17. And all this is true of each of the
divine persons. God the Father has shown his hatred of sin
by the judgments he has executed in casting down from heaven to hell the angels
that sinned, driving Adam and Eve out of paradise, bringing a flood upon the
world of the ungodly, raining fire and brimstone on Sodom and Gomorrah; with
other instances in following ages, and later ones; and by the chastisements of
his own people, when they sin and transgress his law; but in
nothing more than by the condemnation of sin in the flesh of Christ, when he
suffered in the room and stead of his people, as their Surety and Saviour; and
so by the punishment of wicked men to all eternity. The Son of God has given
sufficient proof of his loving righteousness, and hating iniquity, of whom
these things are expressly said, #Ps 45:7 Heb 1:8,9 and are true of him as a
divine person, and as Mediator, and as man; and this he has
done by inveighing against the sins of the Jews in his time; by his severe
usage of the buyers and sellers in the temple; and by his exhortations and
threatenings to men to sin no more, lest worse things came unto them: and the
Holy Ghost is not only grieved by the sinful actions and behaviour of men; but
may be vexed by them, so as to turn to be their enemy, and fight
against them, #Isa 63:10. Which leads me to consider,
2. Who they are that God
hates; and they are sinners, "workers of iniquity", #Ps 5:5 not men,
as men, but as sinful men; and not all that sin, or have sin in them; for then
all would be hated, for all have sinned in Adam, and by; actual transgressions;
and none, even the best of men, are without it, #Ro 3:23 1Jo
1:8 but "workers" of it, traders in it, whose whole lives are one
continued series of sinning; to those it will be said, I "never knew
you"; I never loved you, I always hated you; "depart from me, ye that
work iniquity", #Mt 7:23, make a trade of it; make it the business of
their lives, continually and constantly commit it, #Joh 8:34 1Jo 3:8,9 and God
is impartial, he hates "all the workers of iniquity;
and brings down his indignation and wrath, tribulation and anguish, on every
soul of man that does evil, of the Jew first, and also of the Gentile",
#Ro 2:8,9. The scriptures speak of an hatred of some persons antecedent to sin,
and without the consideration of it; which, though it may be attended with some
difficulty to account for; yet may be understood in a good sense,
and consistent with the perfections of God, and with what has been said of his
hatred of sin and sinners; for thus it is said of Jacob and Esau, personally
considered; "Jacob have I loved, but Esau have I hated", #Mal 1:2 and
which was before the one had done any good, or the other done any evil; as the
apostle expressly says, #Ro 9:11-13. "The children not being yet born,
neither having done any good or evil; that the purpose of
God, according to election, might stand; not of works, but of him that calleth;
it was said unto her", to Rebekah, the mother of them, while they were in
her womb, "the elder shall serve the younger; as it is written, Jacob have
I loved, but Esau have I hated". And what is said of these, is true of all
the objects of election and non-election. And now let it be observed, that this hatred is to be understood, not of any positive hatred in
the heart of God towards them, but of a negative and comparative hatred of
them; that whereas while some are chosen of God, and preferred by him, and are
appointed to obtain grace and glory, and to be brought to great dignity and
honour; others are passed by, neglected, postponed, and set less by; which is
called an hatred of them; that is, a comparative one, in
comparison of the love shown, and the preference given to others; in this sense
the word is used in #Lu 14:26. "If any man hate not his father, and
mother, and wife, and children, and brethren, and sisters, yea, and his own
life also, he cannot be my disciple": the meaning of which cannot be, that
a man must have positive hatred of such near relations, and of his own life;
but that he should be negligent of these in comparison of
Christ; postpone them to him, set less by them, have a less affection for them
than him, and so prefer him unto them; in like sense are we to understand the
above expression concerning Esau, and all reprobates: and that this may appear
yet clear, it should be observed, that in this business there are two acts of
the divine will; the one is a will not to bestow benefits of special goodness; not to give grace, nor to raise to honour and glory:
and this God may do antecedent to, and without any consideration of sin; but
act according to his sovereign will and pleasure, since he is under no
obligation to confer benefits, but may bestow them on whom he pleases; as he
himself says, "Is it not lawful for me to do what I will with mine
own?" #Mt 20:15. The other act of the divine will is, to inflict
evil; and that is always for sin, and in consideration of it; for though sin is
not the cause of the act of the will, it is the cause of the thing willed,
which is not willed without the consideration of it; they are the wicked God
has made, or appointed to the day of evil, and no other; ungodly men, whom he
has foreordained to that condemnation, vessels of wrath, fitted for destruction
by sin; on whom it is the will of God to show his wrath,
and make his power known, #Pr 16:4 Jude 1:4 Ro 9:22. In the one act, hatred, or
a denial of grace, is without the consideration of sin; in the other, hatred,
or a will to punish, is with it; punishment being only willed for it: but then
God never hates his elect in any sense; they are always loved by him; to which
hatred is opposite: he may be angry with them, and chastise them for their
sins; yea, he may, as he says, and as they apprehend, in a
little wrath hide his "face" from them; but he never hates them;
though he hates their sins, and shows his resentment at them, he still loves
them freely; renews, and raises them up by repentance, when fallen into sin,
and manifests and applies his pardoning grace to them, and never bears any
hatred to their persons.
{1} Aquinas contr. Gentiles,
l. 1. c. 96. Vid. Francisc. Silvester. in ibid.