The vast majority of Christians (with the exception of the Westboro Baptist Church) say "God loves the sinner, hates the sin." However Scripture says "Jacob have I loved, Esau have I hated." "The fools shall not stand in Thine sight, Thou hatest all workers of iniquity." What is this expression of hate meant to be understood as if God loves everyone?
When you sin against God, and others it changes your relationships. There is no such thing as sinning in secret, because sin has real effects whether it is public or not. "Mortal sin, robs my soul of God's grace, and makes me an enemy of Jesus Christ!
We become our actions. A seriel killer, becomes a murderer. One who steals, becomes a thief. Shack ups are adulters. Our sin becomes who we are! It is the opposite of God's great plan for us.
Once we become habitually emersed in Mortal sin. We become that sin, and choose satan as our father. We drag others down into that pit of hopelessness. It is that which I believe God hates!!! He hates whom we've chosen to become! However, It is also true that He is ready, indeed poised, to receive us back into his loving family at any momment! Repent, now & be saved! :)
I wrote this copy-paste in another thread. :o Romans 9 is the context:
An understanding of the passage I find compelling is to recognize Paul's use of Jacob and Esau as avatars for Israel and Christians; Esau corresponding to Israel (the elder child) and Jacob corresponding to Christians (the younger). In the story of Jacob and Esau, Esau was the elder, and thus the one due to receive the elder's inheritance according to the law - yet Jacob, even though the younger, ends up getting the inheritance. In the same way, it is by way of the younger "Christian" that the "inheritance" of eternal life is acquired---through the path of the younger that salvation is attained. Thus, when Paul says God eudured the "vessels of destruction", that is in reference to the unsaving tenets of the Old Law, for these do not lead to salvation. He is not saying that God created Esau for the purpose of sending him to hell - an idea that is not articulated in the text. We can recognize that Paul is concentrating on the two covenants he is continually comparing the two throughout the book, including through chapters 8-9. God's emotion is anthropomorphized in Paul's text, saying that God "hated Esau" - meaning God rejects the inheritance of the elder, the Old Law. And the "elder shall serve the younger," in that the Old Testament ultimately points to the New Testament, leading the way to salvation through Christ, forfeiting it's laws which are fulfilled in Christ. God's "purpose of election" is demonstrated as something not confined to the Old Law; God is not obligated to exclude the "younger" from the inheritance as would the Old Law have demanded.
Again, regarding v. 20-23, the contrast between vessels of destruction and of mercy are, again, the Old Law and the New Law. You know how Paul contrasted the 2 covenants at the end of Galatians 4 regarding Sarah and Hagar (v. 24 "Now this is an allegory: these women are two covenants.") and he goes on to describe how the 2 women parallel the 2 covenants---well, we have the same idea here with Jacob and Esau. Just because Paul is citing specific OT individuals, it doesn't mean he's teaching something specifically about those individuals - rather he teaches by way of what their lives represent. You see, Catholics, and Paul explicitly in Galatians 4, read Scripture in part with a typological eye. Typological interpretation seems forbidden by Calvinistic thought on Romans 9, which instead imposes on the text certain limits which are unnecessary and improper. So we look at the context of Romans 9, and see how Paul is already setting up Israel as the character of Esau when he says in v. 4: "They are Israelites, and to them belong the sonship...." That is what was due to Esau according to OT law - the father's blessing as the elder son. But in the story of Jacob and Esau, Jacob ends up getting the blessing - the sign that Christianity - though it came along second, is the blessed one, the vessel receiving mercy. The whole passage ties together when you see the analogs of the old and new covenants in Esau and Jacob.