24 Best Bible Verses About Hating Others

利未记 19:17

“‘Do not hate a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt.’”

反思： This ancient command is emotionally and relationally brilliant. It identifies that hatred often begins as a secret, festering wound within the heart. The prescribed cure is not suppression, but courageous, honest communication—a “frank rebuke.” This act is profoundly therapeutic; it seeks to restore relationship rather than letting resentment build into a wall of contempt. It prevents the hater from becoming spiritually “guilty” or burdened by the unresolved conflict, which is a state that isolates and damages the self.

马太福音 5:43-44

“‘You have heard that it was said, “Love your neighbor and hate your enemy.” But I tell you, love your enemies and pray for those who persecute you.’”

反思： Here, Jesus directly dismantles a deeply ingrained human tendency for tribalism and retribution. To “love your enemies” is psychologically jarring; it forces us to hold two seemingly contradictory states in mind: the reality of being wronged and the call to desire the ultimate good for the one who wronged us. Praying for persecutors is a transformative practice. It reorients our internal posture from one of vengeance to one of potential redemption, breaking the cycle of hatred that otherwise consumes a person’s emotional and spiritual energy.

罗马书 12:9

“爱人不可虚假。恶，要厌恶；善，要亲近。”

反思： This verse offers a crucial distinction for a healthy soul. It directs our capacity for “hate” not toward people, but toward evil itself—injustice, cruelty, and moral decay. Simultaneously, it calls us to “cling” to what is good, a term suggesting a deep, life-giving attachment. This re-channeling of our emotional energies is vital. It allows us to be passionate advocates against wrongdoing without letting personal animosity toward others corrupt our own hearts. Sincere love for people and a righteous hatred of evil can, and must, coexist.

彼得前书 2:1

“所以，你们既除去一切的恶毒、诡诈，并一切的虚伪、嫉妒，和一切毁谤的话。”

反思： This is a call for a thorough cleansing of our inner world. Notice the family of emotions listed here: malice, envy, and slander are all expressions or close relatives of hatred. They are “deceitful” and “hypocritical” because they often wear a mask of civility while poisoning us from within. The command to “rid yourselves” is an active, intentional process, like detoxifying the soul. It recognizes that these feelings, left unchecked, create a fractured and inauthentic self.

路加福音 6:27-28

“‘But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.’”

反思： This passage details the behavior of love in the face of hatred. It is not a passive feeling but a set of deliberate actions: doing good, blessing, and praying. This is psychologically powerful because action can change emotion. By choosing to act in a loving manner toward someone we might feel inclined to hate, we create cognitive dissonance that can only be resolved by our feelings beginning to align with our actions. It is a pathway to healing our own reactive bitterness.

箴言 10:12

“恨能挑起争端，爱能遮掩一切过错。”

反思： This proverb beautifully illustrates the social and interpersonal physics of our emotions. Hatred is an agitating force; it actively seeks out and inflames points of “conflict.” It thrives on division. Love, in contrast, is a healing agent. To “cover over” wrongs is not to ignore or enable them, but to absorb their power to cause division, choosing forgiveness and reconciliation instead. It demonstrates that love has the capacity to heal relational fractures that hatred can only deepen.

约翰一书 2:9

“人若说自己在光明中，却恨他的弟兄，他到如今还是在黑暗里。”

反思： Light and darkness are powerful metaphors for mental and spiritual clarity versus confusion. This verse asserts that hatred is inherently blinding. A person can believe they are enlightened, righteous, or justified in their position, but if they harbor hate, they are deceiving themselves. They are operating from a place of profound spiritual and psychological darkness, unable to see themselves, others, or God clearly. The hatred itself creates the perceptual prison.

约翰一书 2:11

“But anyone who hates a brother or sister is in the darkness and walks around in the darkness; they do not know where they are going, because the darkness has blinded them.”

反思： This expands on the previous verse, describing the disorienting effect of a hate-filled heart. To “walk around in the darkness” is to live a life without moral or spiritual direction. Hatred becomes the primary navigational tool, yet it offers no true path forward—it only leads to more stumbling, more conflict, more isolation. The person becomes lost, disconnected from their own humanity and from the community, because the singular focus on their animosity has blinded them to all other realities.

提多书 3:3

“我们从前也无知、悖逆、受迷惑，服事各样私欲和宴乐，常存恶毒、嫉妒的心，是可恨的，又是彼此相恨。”

反思： This is a humbling recollection of a past self, a state of being that is miserable and chaotic. It links hatred with a cluster of other dysfunctions: foolishness, deception, and enslavement to passions. The phrase “being hated and hating one another” depicts a toxic, reciprocal cycle. It’s a portrait of a life lived in a state of perpetual emotional reactivity and misery, a deeply unhappy existence from which faith is meant to be a liberation.

以弗所书 4:31-32

“一切苦毒、恼恨、忿怒、嚷闹、毁谤，并一切的恶毒，都当从你们中间除掉。并要以恩慈相待，存怜悯的心，彼此饶恕，正如神在基督里饶恕了你们一样。”

反思： This is a direct command for emotional regulation, rooted in a divine model. Bitterness, rage, and malice are presented as contaminants that must be actively purged from one’s system. They are corrosive to the soul. The antidote is a set of learned behaviors: kindness, compassion, and forgiveness. The motivation provided is not simply self-improvement, but gratitude. The experience of being forgiven creates the emotional capacity and moral imperative to forgive others, breaking the hold of these toxic emotions.

箴言 15:17

“吃素菜，彼此相爱，强如吃肥牛，彼此相恨。”

反思： This proverb speaks to the primacy of emotional context over material circumstances. It asserts that the quality of our relationships determines the quality of our lives far more than wealth or luxury. A “fattened calf”—a symbol of great feasting and prosperity—is rendered worthless by the presence of hatred. The emotional environment is so toxic it poisons the experience. Conversely, even the humblest of circumstances (“a small serving of vegetables”) becomes a rich and satisfying feast when seasoned with love.

雅各书 4:1-2

“你们中间的争战斗殴，是从哪里来的呢？不是从你们百体中战斗之私欲来的吗？你们贪恋，还是得不着；你们杀害嫉妒，又斗殴争战，也不能得。”

反思： James performs a brilliant psychological excavation, tracing outward conflict back to its source: disordered internal desire. Hatred, quarrels, and even the impulse to “kill” (whether literally or metaphorically through character assassination) are symptoms of a deep-seated frustration within the self. They are born from envy and a sense of lack. This insight moves the problem of hatred from a simple “us vs. them” conflict to an issue of internal spiritual and emotional health. To heal hatred, we must first address the covetous and restless heart.

约翰一书 3:15

“凡恨他弟兄的，就是杀人的。你们晓得凡杀人的，没有永生存在他里面。”

反思： This verse makes an astonishingly direct connection between an internal emotion—hate—and the ultimate act of violence—murder. It reveals that the destructive seed of murder is not just in the hand that holds the weapon, but in the heart that harbors contempt. To hate another person is to participate in their dehumanization, to wish for their absence or diminishment. This act of internal violence corrodes the hater’s own soul, severing the connection to the divine life-force, which is, at its core, love. It is a stark reminder that our inner world of thought and feeling has profound spiritual and moral reality.

马太福音 5:21-22

“‘You have heard that it was said to the people long ago, “You shall not murder, and anyone who murders will be subject to judgment.” But I tell you that anyone who is angry with a brother or sister will be subject to judgment…’”

反思： Jesus radicalizes the commandment against murder, tracing it back to its emotional root: anger and contempt. He teaches that the moral injury begins long before any physical act. To hold simmering anger or to slander someone with a dismissive insult like ‘Raca’ is to commit a form of violence in the heart. This challenges us to see our unmanaged anger and hidden resentments not as minor personality flaws, but as serious spiritual conditions that fracture our relationship with God and others.

约翰一书 4:20

“人若说‘我爱神’，却恨他的弟兄，就是说谎的；不爱他所看见的弟兄，就不能爱没有看见的神。”

反思： This verse exposes the cognitive and spiritual dissonance of claiming to love an invisible God while hating a visible person. It is a ruthless piece of logic that reveals a profound truth: our relationships with people are the real-world laboratory for our relationship with God. Love is not an abstract concept; it is a practiced reality. To hate a person made in God’s image is to, in effect, deface that image and lie to oneself about one’s true spiritual state. It presents authentic love as a unified, indivisible whole.

加拉太书 5:19-21

“The acts of the flesh are obvious: sexual immorality… idolatry… hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy… I warn you, as I did before, that those who live like this will not inherit the kingdom of God.”

反思： Hatred is listed here as a “work of the flesh,” placing it in a category of behaviors that are fundamentally misaligned with a life led by the Spirit. It is grouped with discord, jealousy, and rage, showing it to be part of a toxic emotional cluster. This framing suggests that hatred is not an isolated feeling but a symptom of a deeper orientation—a life centered on the self, its grievances, and its ambitions. Such an orientation is inherently incompatible with the relational fabric of God’s kingdom.

Genesis 37:4

“约瑟的哥哥们见父亲爱约瑟过于爱他们，就恨约瑟，不与他说和睦的话。”

反思： This narrative provides a primordial case study of how hatred is born. It stems from perceived injustice, jealousy, and envy. The hatred felt by Joseph’s brothers was so potent that it silenced all possibility of kindness; it made civil communication impossible. This is a psychologically astute observation: intense hatred dismantles our capacity for basic prosocial behavior. It creates an emotional chasm that can only be bridged by extreme actions, as the rest of their story tragically reveals.

Matthew 24:10

“At that time many will turn away from the faith and will betray and hate each other,”

反思： In this prophetic passage, Jesus links a rise in mutual hatred directly to a decline in faith. There is a sense that as core beliefs and communal bonds weaken, the default human tendency toward betrayal and hatred reemerges with force. It suggests that love and trust are fragile states that require the support of a strong spiritual and moral framework. Without it, social cohesion breaks down, and people turn on one another. Hatred is presented as an entropic force, a sign of societal and spiritual decay.

罗马书 12:14

“逼迫你们的，要给他们祝福；只要祝福，不可咒诅。”

反思： This is a command for radical emotional and verbal discipline. A curse is a wish for another’s harm; a blessing is a wish for their good. To deliberately choose blessing in the face of persecution is to refuse to internalize the poison of the persecutor. It is an act of profound spiritual and psychological freedom. It breaks the reactive cycle of hate-for-hate and asserts that one’s inner state will be governed by God’s love, not by the actions of others.

罗马书 12:17-19

“Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath…”

反思： This is a masterful piece of counsel for managing the impulse for revenge, which is hatred in action. It acknowledges the difficulty (“If it is possible, as far as it depends on you”), placing responsibility on our own efforts while recognizing some situations are beyond our control. The advice to “leave room for God’s wrath” is psychologically freeing. It allows a person to release the immense burden of needing to be the agent of justice, trusting that wrongdoing will be addressed. This frees up the emotional energy required to pursue peace.

约翰福音 15:18

“‘If the world hates you, keep in mind that it hated me first.’”

反思： This verse serves as a profound reframing for those who experience hatred because of their faith or values. It can prevent the slide into self-pity or personalizing the animosity. By connecting their experience to that of Jesus, believers are invited to see the hatred they receive not as a reflection of their personal failure, but as a consequence of their alignment with a different set of values. This can be deeply comforting and strengthening, providing a sense of solidarity and purpose in the midst of suffering.

箴言 26:24-26

“那恨人的用嘴唇假装正直，心里却藏着诡诈。他用甜言蜜语，你不可信他，因为他心中有七样可憎恶的。他虽用诡诈遮掩自己的怨恨，他的邪恶必在会众面前显露。”

反思： This is a warning of profound psychological wisdom. It describes the covert nature of a hater, who often uses charming and deceptive speech to mask their true intent. It cautions us to develop discernment, to look beyond superficial presentation to the underlying character. The verse affirms that such deep-seated malice cannot remain hidden forever; its true nature will eventually be revealed. This gives hope to those being targeted by such deception, trusting that truth has a way of coming to light.

Psalm 139:21-22

“Do I not hate those who hate you, Lord, and abhor those who are in rebellion against you? I have nothing but hatred for them; I count them my enemies.”

反思： This is a challenging and often uncomfortable passage. The psalmist expresses a vehement hatred, but it is crucial to see its object: not personal enemies, but “those who hate you, Lord.” This is presented as an expression of ultimate loyalty to God. From a theological-psychological perspective, this can be seen as an intense, albeit raw, alignment of one’s own will with God’s. It is a hatred of rebellion, falsehood, and evil itself. The danger, of course, is the subtle slide from hating the sin to hating the sinner, a line that the New Testament draws with much greater clarity. It reflects a passionate but not yet fully formed understanding of love for the enemy.

John 7:7

“The world cannot hate you, but it hates me because I testify that its works are evil.”

反思： Jesus provides a penetrating analysis of why righteous people often face animosity. The world, in this context, represents a system of values that resists being exposed as flawed or “evil.” When a person of integrity, by their very life or words, testifies to the truth, it creates an uncomfortable moral tension. The resulting hatred is a defensive reaction, an attempt to eliminate the source of that discomfort. It’s a reminder that being a force for good can, paradoxically, provoke a resentful response from those invested in the status quo.