But all love their soul, because it is said in Ephesians 5: No one ever hated his own flesh, but nourishes it, etc.: therefore much less does one hate one's soul.
It is answered that soul gives us to understand life according to a threefold distinction: and in one way this is called the carnal life, according to what is said, that the natural man does not perceive the things that are of the Spirit of God. And this is not to be loved, because in this way it implies vice: whence Ecclesiasticus 18: If you grant your soul its desires, it will make you a joy to your enemies.
In another way, soul is called the natural life, according to that passage below in chapter 13: I will lay down my life for you.
In the third way, spiritual life, according to that passage of the Psalm: He who loves iniquity hates his own soul.
Now it is said of life insofar as it connotes vice.
But this does not resolve the matter, because the Lord exhorts to death: therefore he wills that a man give himself over to death, and thus hate his natural life. If this is so, those who kill themselves in order to obey Christ would seem to merit reward.
But this is manifestly false, because it is permitted to no one to kill himself, as is proved in the first book of the City of God.
I respond: It must be said that he understands this of the life of nature. But it must be noted that to love and to hate are not to be taken absolutely, but in relation, so that he is said to love his life who loves it more than fulfilling the divine commandment; but to hate it, he who prefers to fulfill the commandment rather than to preserve his life. Hence no one is bound to die or to kill himself, nor ought he to cast himself into death; whence Augustine says: "If a man is compelled to choose one or the other, with a persecutor threatening death, let him rather choose to die for the beloved God than to live having offended him."
42. Question II. Likewise, there is a question about this, that he asks to be saved from the hour of death.
1. He himself knew that God did not will to hear him: therefore he was asking indiscriminately.
2. Likewise, he asked this and was not heard: therefore it is established that he was not heard in all things.
To the contrary, above in chapter eleven: I knew that you always hear me.
3. If you say that this petition was of sensuality: against this: Sensuality does not turn itself toward God the Father: therefore if it was a petition, it was of reason.
I respond: It must be said that in Christ there was a twofold will, namely of reason and of sensuality. The will of reason is always conformed to God in its object of willing, and therefore is always heard; but the will of sensuality disagrees with the will of God in its object of willing, though not in its mode of willing; and therefore the will of sensuality in Christ did not always attain what it willed, because nothing came to pass except what God willed. Therefore this petition did not proceed from the will of reason, but of sensuality; and therefore it was not heard.
1. To the objection, then: why did he ask? It must be said that just as the Lord commands some things not for the sake of fulfilling them, but for instructing us, so he asked something not for the sake of obtaining it, but for instructing us. And he instructed us in this petition that it is permitted for us to will something proper to ourselves by the will of sensuality; and again, that it must be subordinated to the divine will; and again, that we ought not to despair if we dread death.
3. To the objection that reason made the petition: it must be said that that speech was formed according to the command of reason, and reason put forward the petition. And just as an advocate sometimes does not ask on his own behalf, nor because he himself wills it, but on behalf of another and because another wills it, so also reason was asking on behalf of sensuality, nor did it will this; rather, it willed to die for our salvation.
43. The crowd therefore, which stood. After the fruitfulness of the future passion has been determined, the third point is here subjoined, namely its explanation, in which the Evangelist proceeds in this order. First is indicated the wonder of the crowds; second, an explanation is given by Christ; third, the doubt of the crowds; fourth, the removal of doubt.
(Vers. 29.). The wonder of the crowds is therefore touched upon concerning the hearing of that voice, because they did not know whence it came; on account of which he says: The crowd therefore, which stood and heard , that voice, namely; said that thunder had occurred, attending to the greatness and perceptibility of the voice; and these were of the Sadducees, of whom Matthew twenty-two and Acts twenty-three: "They say there is neither Angel nor spirit." Others indeed said: An Angel has spoken to him, attending to the articulation of the voice, yet they did not understand its meaning. These were of the sect of the Pharisees, who said that Angels exist; whence Acts twenty-three: "What if a spirit has spoken to him, or an Angel?"
44. (Vers. 30.). Jesus answered and said. The second point is touched upon here, namely the explanation of that voice, because they themselves did not know either why it had been made or what it signified; therefore he says why it was made: This voice came not for my sake, but for yours, because not for my instruction, but for yours; therefore he gives the understanding of the voice:
45. (Vers. 31.). Now is the judgment of the world, namely in the passion; now the prince of this world shall be cast out, namely he who is believed to be the prince, because he was worshipped by many nations; rather he is to be regarded as the most wicked demon. Luke eleven: "When a strong man armed guards his court, if one stronger than he shall come upon him and overcome him, he will take away all his armor in which he trusted, and will distribute his spoils." And he himself conquered the world with its prince; whence below in chapter sixteen: "Be of good cheer, I have overcome the world." And he says the manner of casting out the prince is through the passion; on account of which he says:
46. (Vers. 32.). And I, if I be lifted up from the earth, through the passion of the cross, I will draw all things to myself, through faith and love. Song of Songs one: "Draw me after you"; below in chapter twenty-one: "Simon Peter drew the net to land, full of great fishes," etc.; above in chapter three: "As Moses lifted up the serpent in the desert, so must the Son of man be lifted up"; and this the Evangelist explains:
47. (Vers. 33.). But this he said, signifying by what death he was to die: namely by the death of the cross, which was the most vile. Wisdom two: "Let us condemn him to a most shameful death."
48. (Vers. 34.). The crowd answered him. The third point is touched upon here, namely the doubt of the crowds, with respect to those who were instructed in the Law; because they had heard that Christ is immortal, and this man was saying that he was the Christ, and was saying that he would die. On account of which they say: We have heard from the Law that Christ abides forever.
But where had they heard this in the Law? It should be understood that the Law here includes the Prophets: and it is said in Micah 5: "His going forth is from the days of eternity," etc.; Daniel 7: "His power is an everlasting power, and his kingdom, which shall not be destroyed"; 2 Kings 7: "I will raise up your seed after you, and I will establish the throne of his kingdom forever."
And how do you say: The Son of Man must be exalted? Who is this Son of Man? Christ did not say this just now in this form, but above in chapter eight: "When you shall have exalted the Son of Man, then you will know ." But now he says: "And I, if I be lifted up from the earth." They were not asking about what they had heard, but about what they had previously conceived.