Questions on the Gospels 28.700 QUESTION 1. “Now the birth of Jesus Christ was as follows. For when his mother Mary was betrothed to Joseph.” Why did he not say: When the virgin was betrothed, but “his mother”? RESPONSE. So that the account might be readily received, and that the hearer, expecting to hear something customary, might be astonished by the introduction of the paradoxical event, saying: “Before they came together, she was found with child of the Holy Spirit.” Ques. 2. “But an angel of the Lord appeared to him in a dream, saying:” Why does the angel not appear openly to Joseph, as he did to the shepherds and to Zacharias? Resp. Because the man was exceedingly faithful, and not in need of such a vision. Ques. 3. “Do not be afraid to take to you Mary your wife.” Why did he say: Do not be afraid 28.701 Resp. Showing that he was afraid lest he offend God, by having an adulteress. Ques. 4. Why did he say, “your wife?” Resp. Because she was not corrupted. And he calls her wife from the betrothal; just as we are accustomed to call the betrothed men bridegrooms and husbands-to-be. Ques. 5. “And she shall bring forth a Son.” Why did he not say: And she shall bring forth to you? Resp. Because he was not to be born to him alone, but to the whole world. Ques. 6. “In the days of Herod the king.” Why did he add the title, saying, “the king?” Resp. Because there was also another Herod who killed the Forerunner. But that one was a tetrarch, while this one was a king. Ques. 7. “Arise, and take the young child and his mother.” Why did he not say, Your wife, but “His mother?” Resp. Because, with the birth having come to pass, the suspicion was resolved, and Joseph was convinced. For this reason, then, the angel speaks henceforth with boldness, and no longer calls her his wife. Ques. 8. “And flee into Egypt.” Why, upon hearing, “Flee into Egypt,” was he not troubled? Resp. Because the man was faithful, therefore he obeys and is persuaded. Ques. 9. Why is he not sent into another country, but into Egypt? Resp. That the prophecy might be fulfilled which says, “Out of Egypt I have called my Son.” Ques. 10. “Now when Jesus had heard that John was delivered up, he departed into Galilee.” Why did he depart? Resp. To teach us to flee temptations. For it is not a crime not to cast oneself into danger, but having fallen into it, not to stand nobly. Ques. 11. “And seeing the multitudes, Jesus went up into a mountain.” Why did he go up into the mountain? Resp. Because of his lack of ambition and boastfulness; for he did not lead them about with him. But when it was necessary to walk about, he himself went about everywhere alone, visiting cities and countries; but when a great crowd had gathered, he sat in one place. Ques. 12. “And he opened his mouth, and taught them.” Why did he say, “opening his mouth?” Resp. So that we might learn that even in silence he taught, not only by speaking. Ques. 13. “Take heed,” he says, “that you do not do your alms before men, to be seen by them.” Why did he add this in the case of almsgiving, but not at all in the case of prayer and fasting? Resp. Because it is altogether impossible for almsgiving to be hidden, but it is possible for prayer and fasting. 28.704 Ques. 14. “In the beginning was the Word.” Why, leaving the Father, does he speak about the Son? Resp. Because he was manifest to all, if not as Father, yet as God; but the Only-begotten was unknown. And reasonably he took care from the beginning to teach the knowledge of him to those who did not know him. Ques. 15. “And the Word was with God.” Why did he not say in God? Resp. First, to show us his eternity according to his hypostasis; then, proceeding more clearly, he revealed by adding that this Word was also God. “He was in the world;” not as of the world

1

Quaestiones in evangelia 28.700 ΕΡΩΤΗΣΙΣ αʹ. «Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν. Μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μα ρίας τῷ Ἰωσήφ.» ∆ιὰ τί οὐκ εἶπε· Μνηστευθείσης τῆς παρθένου, ἀλλὰ «τῆς μητρὸς αὐτοῦ.» ΑΠΟΚΡΙΣΙΣ. Ὥστε εὐπαράδεκτον γενέσθαι τὸν λόγον, καὶ προσδοκῶντά τι τῶν συνήθων ἀκούσασθαι τὸν ἀκροατὴν, καταπλήξῃ τῇ τοῦ παραδόξου πράγμα τος ἐπαγωγῇ, λέγων· «Πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.» Ἐρώτ. βʹ. «Ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου κατ' ὄναρ λέγων·» ∆ιὰ τί μὴ φανερῶς φαίνεται ὁ ἄγγελος τῷ Ἰωσὴφ, καθάπερ τοῖς ποιμέσι καὶ τῷ Ζαχαρίᾳ; Ἀπόκ. Ὅτι σφόδρα πιστὸς ἦν ὁ ἀνὴρ, καὶ οὐ δεόμενος τῆς τοιαύτης ὄψεως. Ἐρώτ. γʹ. «Μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου.» ∆ιὰ τί εἶπε· Μὴ φοβηθῇς 28.701 Ἀπόκρ. ∆εικνὺς αὐτὸν δεδοικότα μὴ προσκρούσῃ τῷ Θεῷ, ὡς μοιχαλίδα ἔχων. Ἐρώτ. δʹ. ∆ιὰ τί εἶπε, «τὴν γυναικά σου;» Ἀπόκ. Ὡς μὴ διεφθαρμένης αὐτῆς οὔσης. Καλεῖ δὲ αὐτὴν γυναῖκα ἀπὸ τῆς μνηστείας· ὥσπερ εἰώθα μεν γαμβροὺς λέγειν καὶ προγάμους τοὺς μνηστῆρας. Ἐρώτ. εʹ. «Τέξεται δὲ Υἱόν.» ∆ιὰ τί οὐκ εἶπε· Τέξεται δέ σοι; Ἀπόκ. Ὅτι οὐκ αὐτῷ ἔμελλε μόνῳ τίκτεσθαι, ἀλλὰ τῇ οἰκουμένῃ πάσῃ. Ἐρώτ. ςʹ. «Ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως.» ∆ιὰ τί προσέθηκε τὸ ἀξίωμα, εἰπὼν, «τοῦ βασιλέως;» Ἀπόκ. Ἐπειδὴ καὶ ἕτερος γέγονεν Ἡρώδης ὁ τὸν Πρόδρομον ἀνελών. Ἀλλ' ἐκεῖνος τετράρχης ἦν, οὗτος δὲ βασιλεύς. Ἐρώτ. ζʹ. «Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ.» ∆ιὰ τί οὐκ εἶπε, Τὴν γυναῖκά σου, ἀλλὰ «Τὴν μητέρα αὐτοῦ;» Ἀπόκ. Ἐπειδὴ, τοῦ τόκου πέρας λαβόντος, ἐλύθη τε ἡ ὑποψία, καὶ ὁ Ἰωσὴφ ἐπιστώθη. ∆ιὰ τοῦτο οὖν λοιπὸν μετὰ παῤῥησίας διαλέγεται ὁ ἄγγελος, καὶ οὐκ έτι τὴν γυναῖκα αὐτοῦ καλεῖ. Ἐρώτ. ηʹ. «Καὶ φεῦγε Εἰς Αἴγυπτον.» ∆ιὰ τί ἀκούσας· «Φεῦγε εἰς Αἴγυπτον,» οὐκ ἐταράχθη; Ἀπόκ. Ἐπειδὴ πιστὸς ἦν ὁ ἀνὴρ, διὸ ὑπακούει καὶ πείθεται. Ἐρώτ. θʹ. ∆ιὰ τί οὐκ εἰς ἄλλην χώραν πέμπεται, ἀλλ' εἰς Αἴγυπτον; Ἀπόκ. Ἵνα πληρωθῇ ἡ προφητεία ἡ λέγουσα, ὅτι «Ἐξ Αἰγύπτου ἐκάλεσα τὸν Υἱόν μου.» Ἐρώτ. ιʹ. «Ἀκούσας δὲ Ἰησοῦς, ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Γαλιλαίαν.» ∆ιὰ τί ἀν εχώρησεν; Ἀπόκ. Παιδεύων ἡμᾶς φεύγειν τοὺς πειρασμούς. Οὐ γὰρ ἔγκλημα τὸ μὴ ῥίπτειν ἑαυτὸν εἰς κίνδυνον, ἀλλὰ τὸ ἐμπεσόντα μὴ στῆναι γενναίως. Ἐρώτ. ιαʹ. «Ἰδὼν δὲ ὁ Ἰησοῦς τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος.» ∆ιὰ τί ἀνέβη εἰς τὸ ὄρος; Ἀπόκ. ∆ιὰ τὸ ἀφιλότιμον καὶ ἀκόμπαστον· οὐ γὰρ περιῆγεν αὐτοὺς μεθ' ἑαυτοῦ. Ἀλλ' ὅτε μὲν πε ριπατῆσαι ἔδει, αὐτὸς μόνος περιῄει πανταχοῦ, καὶ πόλεις καὶ χώρας ἐπισκοπούμενος· ὅτε δὲ πολὺς ὄχλος γέγονεν, ἐν ἑνὶ ἐκάθητο τόπῳ. Ἐρώτ. ιβʹ. «Ἀνοίξας δὲ τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτούς.» ∆ιὰ τί εἶπεν· «Ἀνοίξας τὸ στόμα αὐτοῦ;» Ἀπόκ. Ἵνα μάθωμεν, ὅτι καὶ σιγῶν ἐπαίδευεν, οὐχὶ μόνον φθεγγόμενος. Ἐρώτ. ιγʹ. «Προσέχετε, φησὶ, τὴν ἐλεημοσύνην μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς.» ∆ιὰ τί ἐπὶ μὲν τῆς ἐλεημοσύνης προσέθηκεν εἰπὼν, ἐπὶ δὲ τῆς προσευχῆς καὶ τῆς νηστείας οὐδα μῶς; Ἀπόκ. Ἐπειδὴ τὴν ἐλεημοσύνην μὲν ἀδύνατον πάντη λαθεῖν, εὐχὴν δὲ καὶ νηστείαν δυνατόν. 28.704 Ἐρώτ. ιδʹ. «Ἐν ἀρχῇ ἦν ὁ Λόγος.» ∆ιὰ τί ἀφεὶς τὸν Πατέρα, περὶ τοῦ Υἱοῦ διαλέγεται; Ἀπόκ. Ὅτι ἐκεῖνος μὲν δῆλος ἅπασιν ἦν, εἰ καὶ μὴ ὡς Πατὴρ, ἀλλ' ὡς Θεός· ὁ δὲ Μονογενὴς ἠγνοεῖτο. Καὶ εἰκότως τὴν περὶ αὐτοῦ γνῶσιν ἐκ προοι μίων ἐσπούδασε διδάξαι τοὺς οὐκ εἰδότας αὐτόν. Ἐρώτ. ιεʹ. «Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν.» ∆ιὰ τί οὐκ εἶπεν ἐν Θεῷ; Ἀπόκ. Πρῶτον μὲν τὴν καθ' ὑπόστασιν αὐτοῦ ἀϊδιότητα ἐμφαίνων ἡμῖν· εἶτα καὶ σαφέστερον αὐτῷ προϊὼν, ἀπεκάλυψεν ἐπαγαγὼν, ὅτι ὁ Λόγος οὗτος καὶ Θεὸς ἦν. «Ἐν τῷ κόσμῳ ἦν·» οὐχ ὡς τοῦ κόσμου

1