1 Peter 4:18

14. Thus an irreligious Pagan might bring the same reproaches against Christ in the Gospel, as Faustus brings against God in the Old Testament. He might say that Christ lacked foresight, not only because He was astonished at the faith of the centurion, but because He chose Judas as a disciple who proved disobedient to His commands; as Faustus objects to the precept given in Paradise, which, as it turned out, was not obeyed. He might also cavil at Christ’s not knowing who touched Him, when the woman suffering from an issue of blood touched the hem of His garment; as Faustus blames God for not knowing where Adam had hid himself. …

20. Lastly, as regards Faustus’ crafty insinuation, that the Old Testament misrepresents God as threatening to come with a sword which will spare neither the righteous nor the wicked, if the words were explained to the Pagan, he would perhaps disagree neither with the Old Testament nor with the New; and he might see the beauty of the parable in the Gospel, which people who pretend to be Christians either misunderstand from their blindness, or reject from their perversity. The great husbandman of the vine uses his pruning-hook differently in the fruitful and in the unfruitful branches; yet he spares neither good nor bad, pruning one and cutting off the other. There is no man so just as not to require to be tried by affliction to advance, or to establish, or to prove his virtue. …

8. The matter next to be introduced, moreover, is one requiring, in order to its right apprehension and contemplation, a reader of the greatest attention and carefulness. For it has been acutely observed that Matthew, who had proposed to himself the task of commending the kingly character in Christ, named, exclusive of Christ Himself, forty men in the series of generations. Now this number denotes the period in which, in this age and on this earth, it behoves us to be ruled by Christ in accordance with that painful discipline whereby “God scourgeth,” as it is written, “every son that He receiveth;” and of which also an apostle says that “we must through much tribulation enter into the kingdom of God.” This discipline is also signified by that rod of iron, concerning which we read this statement in a Psalm: “Thou shalt rule them with a rod of iron;” which words occur after the saying, “Ye …

4. He proceeds accordingly to say, “Pity me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled” ( ver. 2 ), that is, the support of my soul, or strength: for this is the meaning of “bones.” The soul therefore says, that her strength is troubled, when she speaks of bones. For it is not to be supposed, that the soul has bones, such as we see in the body. Wherefore, what follows tends to explain it, “and my soul is troubled exceedingly” ( ver. 3 ), lest because he mentioned bones, they should be understood as of the body. …

24. “Love the Lord, all ye His saints” ( ver. 23 ). The Prophet again exhorts, having sight of these things, and saith, “Love the Lord, all ye His saints; for the Lord will require truth.” Since “if the righteous shall scarcely be saved, where shall the sinner and the ungodly appear?” “And He will repay them that do exceeding proudly.” And He will repay them who even when conquered are not converted, because they are very proud.

18. “Wilt Thou have anything to do with the stool of iniquity, who makest sorrow in learning?” ( ver. 20 ). He hath said this, No wicked man sitteth with Thee, nor shalt Thou have anything to do with the stool of iniquity. And he giveth an account whereof he understandeth this, “For Thou makest sorrow in learning.” For from this, because Thou hast not spared us, do I understand that Thou hast nothing to do with the stool of iniquity. Thou hast this in the Epistle of the Apostle Peter, and for this reason he hath adduced a testimony from the Scripture: “for the time is come,” he saith, “that judgment must begin at the house of God;” that is, the time is come for the judgment of those who belong to the house of God. …