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God hates evil. People who refuse to repent but wallow in evil will receive his wrath. Frankly, God gets angry with me when I sin.
But he loved the world so much that he gave his only begotten son. And while we were his enemies, he died for us.

But God did NOT pick a list of names to hate from before the beginning of the world and compel them to sin so he could judge them for doing what they could not help doing.

Nicely done ,dear friend!

The following is the death blow to Calvinistic ideas ....

That God hates nothing By Saint Thomas Aquinas

AS love is to good, so is hatred to evil; we wish good to them whom we love, and evil to them whom we hate. If then the will of God cannot be inclined to evil, as has been shown (Chap. XCV), it is impossible for Him to hate anything.

2. The will of God tends to things other than Himself inasmuch as, by willing and loving His own being and goodness, He wishes it to be diffused as far as is possible by communication of His likeness. This then is what God wills in beings other than Himself, that there be in them the likeness of His goodness. Therefore God wills the good of everything, and hates nothing.

4. What is found naturally in all active causes, must be found especially in the Prime Agent. But all agents in their own way love the effects which they themselves produce, as parents their children, poets their own poems, craftsmen their works. Much more therefore is God removed from hating anything, seeing that He is cause of all.*

Hence it is said: Thou lovest all things that are, and hatest nothing of the things that Thou hast made (Wisd. xi, 25).

Some things however God is said, to hate figuratively (similitudinarie), and that in two ways. The first way is this, that God, in loving things and willing their good to be, wills their evil not to be: hence He is said to have hatred of evils, for the things we wish not to be we are said to hate. So it is said: Think no evil in your hearts every one of you against his friend, and love no lying oath: for all these are things that I hate, saith the Lord (Zach. viii, 17). But none of these things are effects of creation: they are not as subsistent things, to which hatred or love properly attaches. The other way is by God's wishing some greater good, which cannot be without the privation of a lesser good; and thus He is said to hate, whereas it is more properly love. Thus inasmuch as He wills the good of justice, or of the order of the universe, which cannot be without the punishment or perishing of some, He is said to hate those beings whose punishment or perishing He wills, according to the text, Esau I have hated (Malach. i, 3); and, Thou hatest all who work Iniquity, thou wilt destroy all who utter falsehood: the man of blood and deceit the Lord shall abominate (Ps. v, 7).*

That God cannot will Evil-(Chap. XCV)

EVERY act of God is an act of virtue, since His virtue is His essence .

2. The will cannot will evil except by some error coming to be in the reason, at least in the matter of the particular choice there and then made. For as the object of the will is good, apprehended as such, the will cannot tend to evil unless evil be somehow proposed to it as good; and that cannot be without error.* But in the divine cognition there can be no error . 3. God is the sovereign good, admitting no intermixture of evil. 4. Evil cannot befall the will except by its being turned away from its end. But the divine will cannot be turned away from its end, being unable to will except by willing itself . It cannot therefore will evil; and thus free will in it is naturally established in good. This is the meaning of the texts: God is faithful and without iniquity (Deut. xxxii, 4); Thine eyes are clean, O Lord, and thou canst not look upon iniquity (Hab. i, 13).

Time for work!