Does God Loves the Sinner but Hates the Sin?

A Biblical-Theological Investigation into Love, Sin and the Limits of a Popular Statement

“God loves the sinner but hates the sin.” I think we've all heard this phrase before, perhaps we use it ourselves. Personally, I've often used it myself without really giving it much thought. At first glance, there seems to be a lot to it: God loves everyone, but abhors sin. A short, precise formulation of the gospel. Or is it?

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A closer look at the sentence reveals that it contains both truths and weaknesses. I would like to draw particular attention to these in this article. It is worth taking a closer look at the biblical statements on God's love and hatred of sin, as well as the theological consequences of this sentence, so that you are better equipped to proclaim the Word of God. It is harmful to preach a watered-down or even false gospel that only conveys half the truth.

Biblical foundations

The phrase “God loves the sinner but hates the sin” seems, at first glance, to be a harmonious summary of biblical teaching. It brings together two central themes of Scripture: God's love for humanity and His utter rejection of sin. However, when we examine the Bible as a whole, we must ask whether this statement truly captures the full depth and tension of God's relationship with sinners. A careful reading of Scripture reveals that God's attitude toward sinners is not merely one of love but also of judgment and wrath. The Bible repeatedly affirms that God genuinely loves sinners. His love is not reserved for the righteous alone but extends even to those trapped in sin. John 3:16 states, “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

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This verse is often cited as the strongest evidence that God's love is universal, directed even at a fallen and rebellious world. The initiative of salvation originates in God Himself, who gives His Son so that people may not perish. Similarly, Romans 5:8 declares, “But God shows his love for us in that while we were still sinners, Christ died for us.” Here, God’s love is shown to be active. Even in the Old Testament, we see this theme in Ezekiel 33:11, where God proclaims, “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” God’s love, therefore, is not a passive acceptance of sinners but a call to repentance and life. The Bible is very clear that God hates sin. Sin is not just an unfortunate mistake, but an act of rebellion against God's holiness, the corruption of His good creation, and the cause of divine judgment. As the Bible says in Psalm 5:5-6, "The boastful shall not stand before your eyes; you hate all evildoers. You destroy those who speak lies; the Lord abhors the bloodthirsty and deceitful man." While it's true that sin is what offends God, the person doing the sinning can't be completely separated from it. Proverbs 6:16-19 really drives this home by listing seven things the Lord hates, including "a false witness who breathes out lies, and one who sows discord among brothers." It's not about some abstract evil, but about the person doing the evil. This tension between God’s love for sinners and His hatred of sin raises a theological question: does God’s hatred extend to sinners themselves? The apostle Paul addresses this issue in Romans 1:18, where he writes, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” The phrase “against all ungodliness and unrighteousness of men” makes it clear that God’s wrath is not only directed at sin as a concept but at those who persist in ungodliness. This passage echoes John 3:36, which states, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” The idea that God “remains” in wrath against those outside of Christ indicates that divine judgment is not merely a response to isolated sinful acts but a settled disposition toward those who reject Him. The modern tendency to separate love and wrath as if they were opposing forces does not reflect the biblical picture of God’s character. In Scripture, God’s wrath is not contrary to His love but is, in fact, an expression of it. Precisely because God loves His creation, He cannot be indifferent to sin, which corrupts and destroys it. The ultimate resolution to this paradox is found in the cross of Christ.

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Theological implications for the doctrine of God's nature

Scripture presents God as both infinitely loving and perfectly holy. His love is not sentimental but redemptive. It seeks to restore and renew fallen creation. His holiness, on the other hand, is His utter separation from sin and impurity. Many modern interpretations tend to emphasize God’s love to the exclusion of His holiness, portraying Him as endlessly patient, always forgiving, and never truly wrathful. This perspective, however, is pretty unbalanced. The Bible describes God’s holiness as so consuming that sin cannot dwell in His presence (Isaiah 6:3-5). He is “a consuming fire” (Hebrews 12:29) against all that is unholy. Can God both love and hate the sinner at the same time? God’s attributes are not separate parts of Him; rather, His love, holiness, and justice are all fully and equally present in His being. His love does not negate His wrath, nor does His wrath contradict His love. When the Bible speaks of God’s hatred toward sinners (Psalm 5:5, Psalm 11:5), it is not describing a fluctuating emotional state but rather God’s settled opposition to wickedness. Because He is holy, He must oppose sin, and because He is love, He must desire the redemption of sinners. This brings us to the question of God’s immutability. If God is unchanging (Malachi 3:6, James 1:17), does this mean He is always in a state of both love and wrath toward sinners? The answer depends on the distinction between sinners in Adam and sinners in Christ. Outside of Christ, humanity remains under God’s judgment. His wrath abides on them. But in Christ, God’s disposition toward the sinner changes: they are no longer objects of wrath but recipients of grace. His love and wrath are not two opposing forces battling within Him, but rather two expressions of His one divine will, which finds its ultimate resolution in Christ’s atoning work. This leads naturally to the debate between universal reconciliation (Apokatastasis) and eternal judgment. Some argue that if God loves sinners unconditionally, then ultimately all will be saved. This view, however, fails to reckon with the biblical witness. While God’s love is extended to all, not all receive it. Jesus Himself speaks more about hell than any other figure in Scripture, making it clear that those who reject Him will face eternal separation from God (Matthew 25:41-46). The notion that God loves sinners in such a way that He will eventually redeem all of them diminishes both His justice and the necessity of Christ’s sacrifice.

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The truth of the sentence

The phrase “God loves the sinner but hates the sin” is not entirely wrong. It expresses an important theological truth, but in a somewhat (too) simplistic way. At its core, the statement seeks to affirm both God's love for fallen humanity and His rejection of sin. While it does not capture the full depth of biblical teaching, it does reflect certain undeniable truths found in Scripture. First and foremost, the Bible is clear that God loves sinners. His love is not conditioned on human merit or righteousness but is rooted in His own gracious nature. John 3:16 declares, “For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.” This verse does not suggest that God loves sin or approves of human wickedness, but rather that His love is extended to a fallen world in need of redemption. If God’s disposition toward sinners were solely wrathful, there would be no call to repentance and no offer of salvation. Instead, His love is revealed in His persistent invitation for sinners to turn away from their wickedness and find life in Him. At the same time, the phrase also correctly acknowledges that God hates sin. Habakkuk 1:13 declares, “You who are of purer eyes than to see evil and cannot look at wrong.”

The weaknesses of the sentence

One of its main shortcomings is that it creates an artificial separation between sin and the sinner, as if sin were merely an external problem rather than something intrinsic to fallen human nature. In reality, sin is not just something we do. it is part of who we are in the fallen natural state. This distinction risks reducing sin to an abstract concept rather than recognizing that it is deeply intertwined with human identity outside of Christ. Furthermore, the phrase can unintentionally lead to a misunderstanding of divine judgment. If God only hates sin but not sinners, it raises the question of why sinners themselves are condemned. Judgment in Scripture is not merely directed at sinful actions but at people who persist in sin and rebellion. The danger in emphasizing only God’s love for the sinner is that it can obscure the reality of divine wrath and the seriousness of sin. It presents a view of God that may seem comforting but does not do justice to His holiness or His role as judge. Another problem with this statement is that it can be used in a way that weakens the necessity of repentance and transformation. If God’s love is emphasized without acknowledging the fundamental corruption of the sinner, it may give the impression that divine love is unconditional in a way that does not require change. While God calls sinners to Himself, His love is never a passive tolerance of sin but always a call to renewal. The phrase can be misleading if it suggests that God’s love for sinners means He remains neutral toward them apart from their response to His grace. Additionally, the statement risks minimizing the depth of God’s redemptive work. It suggests that God’s main problem is sin itself, rather than recognizing that sinners need to be reconciled and made new. The cross of Christ does not merely deal with sinful acts. It addresses the fundamental nature of fallen humanity. If the phrase is taken at face value, it may lead to an incomplete understanding of salvation, where sin is removed but the sinner remains unchanged. The reality of redemption is far greater: God does not merely hate sin while loving sinners. He truly transforms us sinners so that we are no longer defined by our sin.

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Let me know what you think about that sentence, and if you used it before. How has your view changed?

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The influence on modern theology and preaching

One of the most noticeable effects is the tendency toward therapeutic moralism in preaching. Many sermons today focus on how God's love affirms and comforts individuals without sufficiently addressing the radical nature of sin and the necessity of transformation. People feel accepted as they are but may not grasp the seriousness of their spiritual condition. Preachers, wanting to avoid offense, frequently emphasize God's embrace of sinners without adequately stressing the need for repentance and renewal. The phrase fits neatly into a culture that prioritizes self-worth and personal fulfillment, leading to a Christianity that can feel more like emotional support than a call to radical discipleship. The influence of this phrase can be seen in modern theological discussions on inclusivity and divine acceptance. Many theological movements, particularly within mainline Protestantism, have used it as a foundation for a theology that portrays God as being unconditionally affirming, even in ways that downplay the moral demands of the gospel. The phrase has justified an approach to theology that eliminates any perceived harshness in divine justice, reinforcing the idea that God's love is entirely separate from His judgment. This has led to discomfort with doctrines such as eternal punishment, substitutionary atonement, and the necessity of sanctification.There has also been a shift in how sin is framed in many church contexts. Instead of seeing sin as an offense against God's holiness, many preachers, consciously or unconsciously, portray it as a human flaw that can be overcome with better choices or divine encouragement.The phrase suggests that God's primary relationship to sin is one of detached opposition rather than active judgment, leading to a shift in sermons' focus from proclaiming the gravity of sin to emphasizing God's role in helping people improve their lives. This shift alters the focus of Christian teaching from redemption to self-improvement, reducing the gospel to a message of encouragement rather than one of salvation.

The cross as the answer

The cross is the ultimate answer to the tension between God's love for sinners and His hatred of sin. At Calvary, God does not merely overlook sin out of love, nor does He destroy sinners without mercy. Instead, He fully satisfies His justice while demonstrating the depth of His love. The cross reveals that God's love is not a passive tolerance but a self-giving act that redeems sinners by dealing decisively with their sin. In Christ's sacrifice, sin is not merely separated from the sinner in theory but it is judged and borne by the Son of God. This means salvation is not about God ignoring sin while embracing sinners but about transforming sinners through the power of Christ’s atonement. Those who come to the cross do not remain as they are; they are justified, sanctified, and ultimately made new. Thus, the gospel is not a message of mere affirmation but of redemption. The cross does what the phrase "God loves the sinner but hates the sin" cannot. It provides a real solution. It shows that love and justice are not in conflict but are perfectly united in the person of Jesus Christ.