The term rendered “hateful” (Strong’s Greek 4767) describes a person or condition that is detestable, abhorrent, odious to others, and alienated from wholesome relationships. It portrays hostility both given and received, a deep-seated relational rupture that goes beyond momentary anger to settled aversion.

Biblical Usage

Titus 3:3 is the single New Testament occurrence: “For at one time we too were foolish, disobedient, misled, and enslaved to all kinds of passions and pleasures, living in malice and envy, hateful and hating one another”. Paul folds the word into a catalog of traits that characterize unregenerate humanity. The vice list moves from internal folly to outward relational breakdown, climaxing with mutual hatred. The term therefore marks the nadir of interpersonal corruption before divine grace intervenes (Titus 3:4-7).

Historical Background

In wider Greek literature the adjective described objects, actions, or persons viewed as revolting—evoking disgust or aversion. Philosophers used it for deeds that violate the moral order, dramatists for villains whose cruelty isolates them from community. By Paul’s day the nuance retained its emotional force while absorbing moral weight: the “hateful” life is not merely unpleasant but morally repugnant.

Theological Significance

1. Evidence of Total Depravity: The word underscores humanity’s inability to love rightly apart from God. Hatred toward others is both symptom and cause of estrangement from the Creator (compare 1 John 3:15).
2. Contrast with Regeneration: In Titus, the term forms a stark backdrop for “the kindness and love of God our Savior” (Titus 3:4). Salvation replaces hate with mercy, disunity with fellowship (Ephesians 2:14-16).
3. Mirror for Humility: By reminding believers of their former state, Scripture guards against pride (Romans 12:3) and fuels gratitude for grace.

Relation to Other Biblical Concepts

• miseō (“to hate,” Luke 6:22) – attitude of hostility.
• echthra (“enmity,” Galatians 5:20) – state of animosity.
• astorgos (“without natural affection,” Romans 1:31) – absence of family love.

The term in Titus gathers these strands into a comprehensive picture of relational ruin.

Pastoral and Ministry Applications

• Evangelistic Compassion: Remembering former hatred softens the evangelist’s heart toward lost people still imprisoned by the same condition (2 Corinthians 5:16-20).
• Community Ethics: Churches must guard against reviving “hateful” patterns through factionalism or prejudice (James 3:14-16).
• Discipleship Focus: Teaching on sanctification should highlight the Spirit’s role in replacing hateful tendencies with the fruit of love, joy, peace, and patience (Galatians 5:22-23).

Practical Reflection Questions

1. Where might remnants of a “hateful” spirit still surface in my speech or attitudes?
2. How does recalling God’s mercy toward my former condition shape my interactions with difficult people?
3. What concrete steps can my congregation take to model the transformation from hatred to love?

Key Cross References

Romans 1:30; Romans 3:14; Galatians 5:20; Colossians 3:8-14; 1 John 2:9-11; 1 John 3:15.