Difficult Sayings of Jesus: "Hating Your Life."
In this series, we're exploring a few difficult sayings of Jesus. The passage we are looking at is found in the Gospel of John, when Jesus said:
Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. - John 12:25
Without a doubt, many have struggled to make sense of this passage, scratching their heads at the harshness of the teaching. A common escape from the tension is to focus on the varied meanings of the word "hate." We will look at the keywords, but also seek to understand the overall meaning of this teaching.
To begin, we must remember that the Gospel of John is a writing filled with deeply mystical concepts¹. This means, while there is a peshat—a plain meaning—there may also be a hinted meaning, something deeper. As is the case with this passage, we're looking at a lesson about the soul².
Jesus's Argument
While in Jerusalem for the upcoming Passover, Jesus teaches a juxtaposition between life on Earth and the World to Come³.
This can be a challenge to the popular conception about "salvation,"⁴ implying that there may be levels in the afterlife. Indeed, Jesus makes statements to this effect, for example, some can be "least in the Kingdom." (Luke 7:28; Matthew 5:19)
In this, he seems to imply that the spiritual quality of one's life can enhance one's experience in the afterlife. This will be important to remember for the moment.
Commons Interpretations
Though some Christian commentators have expressed confusion about the exact meaning of the phrase, "whoever hates his life," one conclusion points to a kind of grounded self-sacrifice: prioritizing spiritual values over physical wants, resisting cultural temptations, or striving to live a life of service.
Some see this as a call to live a life avoidant of wealth. Indeed, Jewish thought includes this idea as well, where some opt to live a life devoid of material things, only that which is necessary.
Another reading of this passage contributes to an idea I have heard expressed in the church, that believers cannot wait to go to heaven. Perhaps on the extreme side of this understanding, I once heard a Pastor express his willingness to be martyred, believing this to be an early escape from this waiting game of life on earth.
Unfortunately, this last interpretation—that our time on earth is just a waiting period before we go to heaven—can be unproductive.
Self Sacrifice
Though the idea of self-sacrifice (mesirus nefesh) is a common teaching in Jewish thought, it is understood that life on earth—and how we spend it—is of extreme importance.
In fact, every challenge or trial we face in our personal and pubic life is all divinely orchestrated for our development. This is also true on the collective level, where world events and experiences can become opportunities to test our emunah.
And when we look deeper at John 12:25, there are some hints in the text that connect with this idea.
Exploring The Text of John 12
In this passage, there are three words we'll define: 'life', 'eternal life ', and what it means to 'hate ', in this context.
1. Life
When Jesus said to hate your life, the Greek word for "life" is "psuche" (ψυχή). Psuche is associated with the Hebrew word, Nefesh (נֶפֶשׁ).
Of the five soul-levels identified in Jewish tradition, the animating life force of the body is known as the Nefesh⁵, and is associated with our bodily functions and physical survival. It is what keeps us alive.
A hazard of the Nefesh is that this soul level can sometimes over-prioritize our physical needs above our spiritual. Becoming imbalanced and overly focused on physicality is known as the "lusts of the flesh."
We see this word used again in 1 Peter 2:11-12, where readers are warned to:
"...keep away from the fleshly desires that battle against the soul (Nefesh)."
2. Eternal Life
In the latter part of Jesus's statement, we read in the Greek, ζωὴν αἰώνιον (zōēn aiōnion) which translates to "eternal life" in English.
The Hebrew equivalent is Chayei Olam (חַיֵּי עוֹלָם), and is used to describe the World to Come (Olam HaBa)³. But the World to Come is not another word for Heaven; it is a complex tradition about the renewal process of all creation, and is synonymous with the Resurrection of the Dead.
In Rabbinic thought, the study of Torah and the obedience of Mitzvot are the primary activities one should be engaged in while in this life as these yield rewards that are only received in the World to come. Thus, we are to live with the World to Come in mind at all times, avoiding the distractions of everyday life that can break our focus.
In the famous Talmudic story, Rabbi Shimon⁶ and his son Elazar emerged from their cave after 12 years of hiding from the Romans. Though they had spent their years studying, and in deep Torah meditation—they were perplexed to find the everyday people spent so much of their life living for the the moment.
They emerged from the cave, and saw people who were plowing and sowing. Rabbi Shimon bar Yoḥai said: These people abandon eternal life (Chayei Olam) of Torah study and engage in temporal life for their own sustenance.
- Shabbat 33b
Their words were that people had abandoned their focus on eternal life and were now living life for the hour.
3. To Hate
The word for "Hate" that Jesus uses is equivalent to the Hebrew word Sane (שָׂנֵא) (sahnay). Though this word can mean to detest, interpreters are right when they find nuance that means something closer to deprioritizing or loving less.
"Hating one's life in this world" isn't about despising one's existence, or looking for a quick way off of the planet, it is the language of soul development.
The Kabbalistic Interpretation of John 12:25
In essence, Jesus is warning his students to avoid becoming overtaken with the pursuits of physicality. He is encouraging them to continue to develop themselves in their obedience. But there is more to it.
The teaching is in accordance with the tradition of soul elevation, known in Kabbalah as Tikkun haNefesh. We're being reminded that we get to make a choice between a life that is driven by the Nefesh, or one led by Chaya.
Life Is About Elevation
In short, we elevate ourselves when we tap into and prioritize the inner spiritual guidance of our higher capacity; the Ruach⁷, Neshamah⁸, or even Chaya⁹. When we begin to make progress, we naturally bring the lower level of the soul, the Nefesh, under the influence of the higher. This is living for the World to Come.
It is for this work that our soul has been sent to earth in the first place. Our lives, with all of its challenges, obstacles, and deficiencies, has been intricately designed as the proving ground for our personal soul development.
Here, we get to choose between fear and trust¹⁰, taking and giving, speaking words that destroy, or those that give life. The wisdom of the Torah is our playbook in this beautiful and complex game of life.
This is why the popular interpretation of Jesus's teaching is lacking dimension. It can cause one to overlook the myriad opportunities that are gifted to us every day, or distract us from looking for hidden opportunities to learn from.
And, as he said, the better we become at this work, the more refined and elevated our experience will be in the Chayei Olam.
Want to Learn More?
Notes:
¹Mysticism in the New Testament - A Conversation w/Daniel Matt
³ What Comes After Heaven? A Guide to the World of Souls and the Olam Haba
⁴ Salvation. What Does it Mean to Be "Saved"?
⁶ Spotlight: Rabbi Shimon Bar Yochai and the Radiance of Lag B'Omer