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for what reason did he not begin from there. For what reason then? Because beginning from there, he would have had to magnify it, and bring himself into it. But it was not yet the time to teach such a thing concerning himself. Otherwise, he was for the time being exercising the moral discourse, wishing first from this and from his miracles to persuade the hearers that he was the Son of God. Therefore, to say immediately, before speaking or doing anything: You have heard that it was said to the ancients: 'I am the Lord your God, and besides me there is no other;' but I say to you, to worship me also, as him, would have made everyone pay attention to him as a madman. For if even after the teaching and so many signs, when he had not yet said this openly, they called him demon-possessed; if before all these things he had attempted to say such a thing, what would they not have said? what would they not have thought? But by reserving the teaching concerning these things for the proper time, he made the doctrine become easily acceptable to the many. Therefore for now he passed it by, but having established it everywhere by signs, and by the best teaching, later he also revealed it through words. Now, however, by the display of signs, and by the very manner of his teaching, he gradually and gently opens it a little. For to legislate and correct such things with authority gradually led the one who paid attention and had understanding to the principle of the doctrine. For they were astonished at him, it says, because he did not teach as their scribes. For beginning from the most general passions in us, I mean anger and desire (for these are especially what tyrannize in us, and are more natural than the others), with much authority, and as much as was fitting for a lawgiver, he both corrected them, and adorned them with all precision. For he did not say that only the adulterer is punished, but what he did in the case of the murderer, this he also does here, punishing the licentious look, that you may learn where the superiority over the scribes is placed. Therefore he says: He who has looked at a woman to lust after her, has already committed adultery with her; that is, he who makes it his business to examine beautiful bodies, and to hunt for comely faces, and to feast his soul with the sight, and to fix his eyes on beautiful faces. For he came not to deliver the body from evil actions only, but also the soul before it. For since in the heart we receive the 57.256 grace of the Spirit, he cleanses it first. And how is it possible, he says, to be delivered from desire? Most of all, if we should wish it, it is possible for this too to be mortified, and to remain inactive. Otherwise, here he does not simply do away with desire, but the desire that comes from sight. For he who is zealous to see comely faces, himself especially kindles the furnace of the passion, and makes the soul a captive, and quickly also comes to the action. For this reason he did not say, Whoever shall desire in order to commit adultery, but, Whoever shall see in order to desire. And in the case of anger he has set a certain distinction, by saying, without cause and in vain; but here not so, but he did away with desire altogether; and yet both are innate, and both are implanted in us for a useful purpose, both anger, and desire; the one, that we may punish the wicked, and correct the disorderly; the other, that we may beget children, and that our race may be held together by such successions. 2. For what reason then did he not set a distinction here also? Indeed, a very great one, if you pay attention, you will see a distinction set here also. For he did not simply say, Whoever shall desire; since it is possible to desire even while sitting in the mountains; but, Whoever shall look in order to desire; that is, he who gathers desire for himself, he who, with no one compelling, introduces the beast to his tranquil reasoning. For this is no longer of nature, but of carelessness. This the Old Testament also corrects from the beginning, saying, Do not gaze on another's beauty. Then, lest someone say, What then, if I gaze, and am not caught? he punishes the look, so that, not being bold with this impunity, you may not someday fall into sin. What then, if I see, he says, and desire, but do nothing wicked? Even so you stand with the adulterers.

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τίνος ἕνεκεν οὐκ ἐκεῖθεν ἤρξατο. Τίνος οὖν ἕνεκεν; Ὅτι ἀρχόμενον ἐκεῖθεν, ἔδει καὶ αὐτὴν αὐξῆσαι, καὶ ἑαυτὸν συνεισαγαγεῖν. Οὔπω δὲ καιρὸς ἦν περὶ ἑαυτοῦ διδάσκειν τι τοιοῦτον. Ἄλλως δὲ καὶ τὸν ἠθικὸν τέως ἐγύμναζε λόγον, ἐντεῦθεν βουλόμενος πρῶτον καὶ ἐκ τῶν θαυμάτων πεῖσαι τοὺς ἀκούοντας, ὅτι Υἱὸς ἦν τοῦ Θεοῦ. Τὸ μὲν οὖν εὐθέως, πρὶν ἤ τι φθέγξασθαι καὶ ποιῆσαι, λέγειν· Ἠκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις· Ἐγὼ Κύριος ὁ Θεός σου, καὶ πλὴν ἐμοῦ οὐκ ἔστιν ἄλλος· ἐγὼ δὲ λέγω ὑμῖν, καὶ ἐμὲ προσκυνεῖν, ὡς ἐκεῖνον· ἐποίει πάντας ὡς μαινομένῳ προσέχειν αὐτῷ. Εἰ γὰρ καὶ μετὰ τὴν διδασκαλίαν καὶ τὰ τοσαῦτα σημεῖα, οὐδέπω φανερῶς αὐτοῦ τοῦτο λέγοντος, δαιμονῶντα ἐκάλουν· εἰ πρὸ τούτων ἁπάντων ἐπεχείρησέ τι τοιοῦτον εἰπεῖν, τί οὐκ ἂν εἶπον; τί οὐκ ἂν ἐνενόησαν; Τῷ δὲ ἐν καιρῷ τῷ προσήκοντι τὴν περὶ τούτων τηρῆσαι διδασκαλίαν, εὐπαράδεκτον ἐποίει τοῖς πολλοῖς γενέσθαι τὸ δόγμα. ∆ιόπερ νῦν μὲν αὐτὸ παρέδραμεν, ἀπὸ δὲ τῶν σημείων αὐτὸ πανταχοῦ κατασκευάσας, καὶ τῆς ἀρίστης διδασκαλίας, ὕστερον αὐτὸ καὶ διὰ ῥημάτων ἐξεκάλυψε. Νῦν μέντοι τῇ τῶν σημείων ἐπιδείξει, καὶ αὐτῷ τῆς διδασκαλίας τῷ τρόπῳ, κατὰ μικρὸν καὶ ἠρέμα αὐτὸ παρανοίγνυσι. Τὸ γὰρ μετ' ἐξουσίας τὰ τοιαῦτα νομοθετεῖν καὶ διορθοῦν, τὸν προσέχοντα καὶ νοῦν ἔχοντα ἀνῆγε κατὰ μικρὸν εἰς τὸν τοῦ δόγματος λόγον. Ἐξεπλήττοντο γὰρ αὐτὸν, φησὶν, ὅτι οὐχ ὡς οἱ γραμματεῖς αὐτῶν ἐδίδασκεν. Ἀρξάμενος γὰρ ἀπὸ τῶν γενικωτάτων ἐν ἡμῖν παθῶν, θυμοῦ λέγω καὶ ἐπιθυμίας (ταῦτα γάρ ἐστι μάλιστα τὰ τυραννοῦντα ἐν ἡμῖν, καὶ τῶν ἄλλων ὄντα φυσικώτερα), μετὰ πολλῆς τῆς αὐθεντίας, καὶ ὅσης νομοθέτῃ προσῆκον ἦν, διώρθωσέ τε αὐτὰ, καὶ μετὰ πάσης ἐκόσμησε τῆς ἀκριβείας. Οὐδὲ γὰρ εἶπεν, ὅτι ὁ μοιχὸς κολάζεται μόνον, ἀλλ' ὅπερ ἐποίησεν ἐπὶ τοῦ φονεύοντος, τοῦτο καὶ ἐνταῦθα ποιεῖ, καὶ τὴν ἀκόλαστον ὄψιν κολάζων, ἵνα μάθῃς τὸ πλέον τῶν γραμματέων ποῦ τίθεται. ∆ιόπερ φησίν· Ὁ ἐμβλέψας γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν αὐτήν· τουτέστιν, ὁ ποιούμενος ἔργον τὰ λαμπρὰ σώματα περιεργάζεσθαι, καὶ τὰς εὐμόρφους ὄψεις θηρᾷν, καὶ ἑστιᾷν τῇ θέᾳ τὴν ψυχὴν, καὶ προσηλοῦν τὰ ὄμματα τοῖς καλοῖς προσώποις. Οὐ γὰρ τὸ σῶμα ἦλθεν ἀπαλλάξαι τῶν πονηρῶν πράξεων μόνον, ἀλλὰ καὶ τὴν ψυχὴν πρὸ ἐκείνου. Ἐπειδὴ γὰρ ἐν τῇ καρδίᾳ τὴν 57.256 τοῦ Πνεύματος δεχόμεθα χάριν, αὐτὴν ἐκκαθαίρει πρώτην. Καὶ πῶς δυνατὸν ἐπιθυμίας, φησὶν, ἀπηλλάχθαι; Μάλιστα μὲν, εἰ βουληθείημεν, δυνατὸν καὶ ταύτην νεκρωθῆναι, καὶ ἀνενέργητον μένειν. Ἄλλως δὲ ἐνταῦθα οὐχ ἁπλῶς τὴν ἐπιθυμίαν ἀναιρεῖ, ἀλλὰ τὴν ἐκ τῆς ὄψεως ἐγγινομένην ἐπιθυμίαν. Ὁ γὰρ σπουδάζων ὁρᾷν τὰς εὐμόρφους ὄψεις, αὐτὸς μάλιστα τὴν κάμινον ἀνάπτει τοῦ πάθους, καὶ τὴν ψυχὴν αἰχμάλωτον ποιεῖ, καὶ ταχέως καὶ ἐπὶ τὴν πρᾶξιν ἔρχεται. ∆ιὰ δὴ τοῦτο οὐκ εἶπεν, Ὃς ἂν ἐπιθυμήσῃ πρὸς τὸ μοιχεῦσαι, ἀλλ', Ὃς ἂν ἴδῃ πρὸς τὸ ἐπιθυμῆσαι. Καὶ ἐπὶ μὲν τῆς ὀργῆς διορισμόν τινα τέθεικεν, εἰπὼν τὸ, εἰκῆ καὶ μάτην· ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ καθάπαξ τὴν ἐπιθυμίαν ἀνεῖλε· καίτοιγε ἀμφότερα ἔμφυτα, καὶ χρησίμως ἡμῖν ἀμφότερα ἔγκειται, καὶ ὀργὴ, καὶ ἐπιθυμία· ἡ μὲν, ἵνα τοὺς πονηροὺς κολάζωμεν, καὶ τοὺς ἀκοσμοῦντας διορθῶμεν· ἡ δὲ, ἵνα παιδοποιῶμεν, καὶ τὸ γένος ἡμῖν συγκροτῆται ταῖς τοιαύταις διαδοχαῖς. βʹ. Τίνος οὖν ἕνεκεν οὐκ ἔθηκε διορισμὸν καὶ ἐνταῦθα; Μέγιστον μὲν οὖν, ἐὰν προσέχῃς, ὄψει καὶ ἐνταῦθα διορισμὸν ἐγκείμενον. Οὐ γὰρ ἁπλῶς εἶπεν, Ὃς ἂν ἐπιθυμήσῃ· ἐπεὶ ἔστι καὶ ἐν ὄρεσι καθήμενον ἐπιθυμεῖν· ἀλλ', Ὃς ἂν ἐμβλέψῃ πρὸς τὸ ἐπιθυμῆσαι· τουτέστιν, ὁ ἑαυτῷ τὴν ἐπιθυμίαν συλλέγων, ὁ μηδενὸς ἀναγκάζοντος τὸ θηρίον ἐπεισάγων ἠρεμοῦντι τῷ λογισμῷ. Τοῦτο γὰρ οὐκέτι τῆς φύσεως γίνεται, ἀλλὰ τῆς ῥᾳθυμίας. Τοῦτο καὶ ἡ Παλαιὰ διορθοῦται ἄνωθεν λέγουσα· Μὴ καταμάνθανε κάλλος ἀλλότριον. Εἶτα, ἵνα μή τις λέγῃ· Τί οὖν, ἐὰν καταμάθω, καὶ μὴ ἁλῶ; κολάζει τὴν ὄψιν, ἵνα μὴ τῇ ἀδείᾳ ταύτῃ θαῤῥῶν, καταπέσῃς ποτὲ εἰς τὸ ἁμαρτάνειν. Τί οὖν, ἐὰν ἴδω, φησὶ, καὶ ἐπιθυμήσω μὲν, μηδὲν δὲ πράξω πονηρόν; Καὶ οὕτω μετὰ τῶν μοιχῶν ἕστηκας.