121. As far as the order or method of statement here adopted is concerned, we ought to understand that it in no way affects the truth of the subject itself, whether the question regarding the permission to write a bill of divorcement given by the said Moses, by whom also it is recorded that God made male and female to be one flesh, was addressed by these Pharisees to the Lord at the time when He was forbidding the separation of husband and wife, and confirming His declaration on that subject by the authority of the law; or whether the said question was conveyed in the reply which the same persons returned to the Lord, at the time when He asked them about what Moses had commanded them. For His intention was not to offer them any reason for the permission which Moses thus granted them until they had first mentioned the matter themselves; which intention on His part is what is indicated by the inquiry which Mark has introduced. On the other hand, their desire was to use the authority of Moses in commanding the giving of a bill of divorcement, for the purpose of stopping His mouth, so to speak, in the matter of forbidding, as they believed He undoubtedly would do, a man to put away his wife. For they had approached Him with the view of saying what would tempt Him. And this desire of theirs is what is indicated by Matthew, when, instead of stating how they were interrogated first themselves, he represents them as having of their own accord put the question about the precept of Moses, in order that they might thereby, as it were, convict the Lord of doing what was wrong in prohibiting the putting away of wives. Wherefore, since the mind of the speakers, in the service of which the words ought to stand, has been exhibited by both evangelists, it is no matter how the modes of narration adopted by the two may differ, provided neither of them fails to give a correct representation of the subject itself.