Early Church Fathers Scripture Index : Texts
Matthew 11:12
There are 27 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 221, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LI.—It is proved that this prophecy has been fulfilled. (HTML)
CCEL Footnote 2111 (In-Text, Margin)
... fact that there would be no longer in your nation any prophet, and to the fact that men recognised how that the New Testament, which God formerly announced [His intention of] promulgating, was then present, i.e., Christ Himself; and in the following terms: ‘The law and the prophets were until John the Baptist; from that time the kingdom of heaven suffereth violence, and the violent take it by force. And if you can receive it, he is Elijah, who was to come. He that hath ears to hear, let him hear.’[Matthew 11:12-15]
Ante-Nicene Fathers, Volume 1, page 520, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXVII.—Men are possessed of free will, and endowed with the faculty of making a choice. It is not true, therefore, that some are by nature good, and others bad. (HTML)
CCEL Footnote 4413 (In-Text, Margin)
7. On this account, too, did the Lord assert that the kingdom of heaven was the portion of “the violent;” and He says, “The violent take it by force;”[Matthew 11:12] that is, those who by strength and earnest striving are on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, “Know ye not, that they who run in a racecourse, do all indeed run, but one receiveth the prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, ...
Ante-Nicene Fathers, Volume 2, page 448, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter III.—The Objects of Faith and Hope Perceived by the Mind Alone. (HTML)
... of the truth. For the essence of the soul, being colourless, formless, and intangible, is visible only to God, its guide.” Now the Word issuing forth was the cause of creation; then also he generated himself, “when the Word had become flesh,” that He might be seen. The righteous man will seek the discovery that flows from love, to which if he hastes he prospers. For it is said, “To him that knocketh, it shall be opened: ask, and it shall be given to you.” “For the violent that storm the kingdom”[Matthew 11:12] are not so in disputatious speeches; but by continuance in a right life and unceasing prayers, are said “to take it by force,” wiping away the blots left by their previous sins.
Ante-Nicene Fathers, Volume 2, page 597, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Who is the Rich Man that shall be saved? (HTML)
CCEL Footnote 3861 (In-Text, Margin)
... from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, “but the violent take it by force.”[Matthew 11:12] For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields and grants. For God delights in being vanquished in such things.
Ante-Nicene Fathers, Volume 3, page 691, footnote 7 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of the Power of Prayer. (HTML)
CCEL Footnote 8955 (In-Text, Margin)
... God’s name’s sake—she suffers. But in days gone by, withal prayer used to call down plagues, scatter the armies of foes, withhold the wholesome influences of the showers. Now, however, the prayer of righteousness averts all God’s anger, keeps bivouac on behalf of personal enemies, makes supplication on behalf of persecutors. Is it wonder if it knows how to extort the rains of heaven —(prayer) which was once able to procure its fires? Prayer is alone that which vanquishes[Matthew 11:12] God. But Christ has willed that it be operative for no evil: He had conferred on it all its virtue in the cause of good. And so it knows nothing save how to recall the souls of the departed from the very path of death, to transform the weak, to ...
Ante-Nicene Fathers, Volume 4, page 148, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of the Harmony of the Old and New Laws. (HTML)
145 August in life, and marked with praise sublime,[Matthew 11:7-15]
Ante-Nicene Fathers, Volume 9, page 65, footnote 10 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XIV. (HTML)
CCEL Footnote 1017 (In-Text, Margin)
[2] [Arabic, p. 54] And all the people which heard, and the publicans, justified God, for [3] they had been baptized with the baptism of John. But the Pharisees and the scribes wronged the purpose of God in themselves, in that they were not baptized of [4] him.[Matthew 11:12] And from the days of John the Baptist until now the kingdom of heaven is [5] snatched away by violence. The law and the prophets were until John; and after that, the kingdom of God is preached, and all press to enter it: and they that exert themselves [6, 7] snatch it away. All the prophets and the law until John prophesied. And if ye [8] will, then receive ...
Ante-Nicene Fathers, Volume 9, page 65, footnote 12 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XIV. (HTML)
CCEL Footnote 1019 (In-Text, Margin)
[2] [Arabic, p. 54] And all the people which heard, and the publicans, justified God, for [3] they had been baptized with the baptism of John. But the Pharisees and the scribes wronged the purpose of God in themselves, in that they were not baptized of [4] him. And from the days of John the Baptist until now the kingdom of heaven is [5] snatched away by violence. The law and the prophets were until John; and after that, the kingdom of God is preached, and all press to enter it:[Matthew 11:12] and they that exert themselves [6, 7] snatch it away. All the prophets and the law until John prophesied. And if ye [8] will, then receive it, that he is Elijah, which is to come. Whosoever hath ears that hear [9] let him hear. Easier is the ...
Ante-Nicene Fathers, Volume 9, page 360, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
Of the Way of the Lord, How It is Narrow, and How Jesus is the Way. (HTML)
... enquiring into their writings, and when they came to understand these writings they saw the good way, namely, Jesus Christ, who said, “I am the way,” and they walked in it. For it is a good way that leads the good man to the good father, the man who, from the good treasure of his heart, brings forth good things, and who is a good and faithful servant. This way is narrow, indeed, for the many cannot bear to walk in it and are lovers of their flesh; but it is also hard-pressed by those who use violence[Matthew 11:12] to walk in it, for it is not called afflicting, but afflicted. For that way which is a living way, and feels the qualities of those who tread it, is pressed and afflicted, when he travels on it who has not taken off his shoes from off his feet, nor ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 124, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
The Conversation with Alypius Being Ended, He Retires to the Garden, Whither His Friend Follows Him. (HTML)
CCEL Footnote 663 (In-Text, Margin)
19. In the midst, then, of this great strife of my inner dwelling, which I had strongly raised up against my soul in the chamber of my heart, troubled both in mind and countenance, I seized upon Alypius, and exclaimed: “What is wrong with us? What is this? What heardest thou? The unlearned start up and ‘take’ heaven,[Matthew 11:12] and we, with our learning, but wanting heart, see where we wallow in flesh and blood! Because others have preceded us, are we ashamed to follow, and not rather ashamed at not following?” Some such words I gave utterance to, and in my excitement flung myself from him, while he gazed upon me in silent astonishment. For I spoke not in my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 248, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 706 (In-Text, Margin)
... enjoining on every one to love his enemy, they cannot quote his example. There would appear to be more love of their enemy in the race of darkness than in the god of the Manichæans. The story is, that the race of darkness coveted the domain of light bordering on their territory, and, from a desire to possess it, formed the plan of invading it. Nor is there any sin in desiring true goodness and blessedness. For the Lord says, "The kingdom of heaven suffereth violence, and the violent take it by force."[Matthew 11:12] This fabulous race of darkness, then, wished to take by force the good they desired, for its beautiful and attractive appearance. But God, instead of returning the love of those who wished to possess Him, hated it so as to endeavor to annihilate ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 17, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XV (HTML)
CCEL Footnote 134 (In-Text, Margin)
... my disciple.” For it may seem a contradiction to the less intelligent, that here He forbids the putting away of a wife saving for the cause of fornication, but that elsewhere He affirms that no one can be a disciple of His who does not hate his wife. But if He were speaking with reference to sexual intercourse, He would not place father, and mother, and brothers in the same category. But how true it is, that “the kingdom of heaven suffereth violence, and they that use violence take it by force!”[Matthew 11:12] For how great violence is necessary, in order that a man may love his enemies, and hate his father, and mother, and wife, and children, and brothers! For He commands both things who calls us to the kingdom of heaven. And how these things do not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 139, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Account Given by Matthew and Luke of the Occasion When John the Baptist Was in Prison, and Despatched His Disciples on a Mission to the Lord. (HTML)
CCEL Footnote 991 (In-Text, Margin)
78. Matthew proceeds with his narrative in the following terms: “And it came to pass, when Jesus had made an end of commanding His twelve disciples, He departed thence to teach and to preach in their cities. Now, when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto Him, Art thou He that should come, or do we look for another?” and so on, until we come to the words, “And Wisdom is justified of her children.”[Matthew 11:1-19] This whole section relating to John the Baptist, touching the message which he sent to Jesus, and the tenor of the reply which those whom he despatched received, and the terms in which the Lord spoke of John after the departure of these persons, is introduced also by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 55, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter I. 34–51. (HTML)
CCEL Footnote 168 (In-Text, Margin)
19. Wherefore, when the Pharisees, who seemed righteous to themselves, blamed the Lord, because, as physician, he mixed with the sick, and when they said, “Behold with whom he eats, with publicans and sinners,” the Physician replied to the madmen, “They that are whole need not a physician, but they that are sick: I came not to call the righteous, but sinners.”[Matthew 11:11-13] That is to say, because you call yourselves righteous when you are sinners, because you judge yourselves to be whole when you are languishing, you put away from you the medicine, and do not hold fast health. Hence that Pharisee who had asked the Lord to dinner, was whole in his own eyes; but that sick woman rushed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 422, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVII (HTML)
CCEL Footnote 4050 (In-Text, Margin)
... of the blood of Christ. She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, “Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.” They go before, because they do violence: they push their way by faith, and to faith a way is made, nor can any resist, since they who are violent take it by force. For it is written, “The kingdom of Heaven suffereth violence, and the violent take it by force.”[Matthew 11:12] Such was the conduct of the robber, more courageous on the cross than in the place of ambush. “I will think upon Rahab and Babylon.” By Babylon is meant the city of this world: as there is one holy city, Jerusalem; one unholy, Babylon: all the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 672, footnote 13 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLVII (HTML)
CCEL Footnote 5961 (In-Text, Margin)
... of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, in mercy, not in weakness. Jacob therefore wrestled, and prevailed: he held Him and when he seemed to have conquered Him asked to be blessed of Him. How did he understand with Whom he had wrestled, Whom he had held? Wherefore did he wrestle violently, and hold Him? Because “the kingdom of heaven suffereth violence, and the violent take it by force.”[Matthew 11:12] Wherefore then did he wrestle? Because it is with toil. Wherefore do we with difficulty hold, what we so easily lose? Lest, easily getting back what we have lost, we learn to lose that which we hold. Let man have toil to hold: he will hold firmly, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 256, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Two Homilies on Eutropius. (HTML)
Homily II. After Eutropius having been found outside the Church had been taken captive. (HTML)
CCEL Footnote 827 (In-Text, Margin)
... the superfluities. Be not covetous of other men’s goods, strip not the widow, plunder not the orphan, seize not his house: I do not address myself to persons but to facts. But if any one’s conscience attacks him, he himself is responsible for it, not my words. Why art thou grasping where thou bringest ill-will upon thyself? Grasp where there is a crown to be gained. Strive to lay hold not of earth but of heaven. “The kingdom of Heaven belongs to violent men and men of violence take it by force.”[Matthew 11:12] Why dost thou lay hold of the poor man who reproaches thee? Lay hold of Christ who praises thee for it. Dost thou see thy senselessness and madness? Dost thou lay hold of the poor man who has little? Christ says “lay hold of me; I thank thee for it, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 596, footnote 3 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Life of Constantine with Orations of Constantine and Eusebius. (HTML)
The Oration of Eusebius. (HTML)
Chapter XI (HTML)
CCEL Footnote 3540 (In-Text, Margin)
... lord, the ungodly, the profane, the ignorant, the evil-doer, the blasphemer, alike to draw near, and hasten to receive his heavenly cure. And thus in time past had he clearly announced to all the pardon of former transgressions, saying, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” And again, “I am not come to call the righteous, but sinners, to repentance.” And he adds the reason, saying, “For they that are whole need not a physician, but they that are sick.”[Matthew 11:12] And again, “I desire not the death of a sinner, but rather that he should repent.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 40, footnote 19 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 662 (In-Text, Margin)
But we, if our food is less appetizing than usual, get sullen, and fancy that we do God a favor by drinking watered wine. And if the water brought to us is a trifle too warm, we break the cup and overturn the table and scourge the servant in fault until blood comes. “The kingdom of heaven suffereth violence and the violent take it by force.”[Matthew 11:12] Still, unless you use force you will never seize the kingdom of heaven. Unless you knock importunately you will never receive the sacramental bread. Is it not truly violence, think you, when the flesh desires to be as God and ascends to the place whence angels have fallen to judge angels?
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 124, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus. (HTML)
CCEL Footnote 1817 (In-Text, Margin)
... regions: after Christ’s coming the robber is in paradise. And therefore at His rising again “many bodies of the saints which slept arose, and were seen in the heavenly Jerusalem.” Then was fulfilled the saying: “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” John the Baptist cries in the desert: “repent ye; for the kingdom of heaven is at hand.” For “from the days of John the Baptist the kingdom of heaven suffereth violence and the violent take it by force.”[Matthew 11:12] The flaming sword that keeps the way of paradise and the cherubim that are stationed at its doors are alike quenched and unloosed by the blood of Christ. It is not surprising that this should be promised us in the resurrection: for as many of us as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 262, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3630 (In-Text, Margin)
... living. For she had read the words of the Lord: “they that wear soft clothing are in kings’ houses.” She was filled with admiration for the manner of life followed by Elijah and by John the Baptist; both of whom confined and mortified their loins with girdles of skin, while the second of them is said to have come in the spirit and power of Elijah as the forerunner of the Lord. As such he prophesied while still in his mother’s womb, and before the day of judgment won the commendation of the Judge.[Matthew 11:7-14] She admired also the zeal of Anna the daughter of Phanuel, who continued even to extreme old age to serve the Lord in the temple with prayers and fastings. When she thought of the four virgins who were the daughters of Philip, she longed to join ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 401, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4814 (In-Text, Margin)
... indeed blame those who forbade marriage, and commanded to abstain from food, which God created for use with thanksgiving. But he has in view Marcion, and Tatian, and other heretics, who inculcate perpetual abstinence, to destroy, and express their hatred and contempt for, the works of the Creator. But we praise every creature of God, and yet prefer leanness to corpulence, abstinence to luxury, fasting to fulness. “He that laboureth laboureth for himself, and he is eager to his own destruction.” And,[Matthew 11:12] “From the days of John the Baptist (who fasted and was a virgin) until now the kingdom of heaven suffereth violence, and men of violence take it by force.” For we are afraid lest at the coming of the eternal judge we be caught, as in the days of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 368, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4079 (In-Text, Margin)
... only when it is impossible to repair it; that is, after our departure hence, and the bitter closing of the acts of each man’s life, and the punishment of sinners, and the glory of the purified. Therefore do not delay in coming to grace, but hasten, lest the robber outstrip you, lest the adulterer pass you by, lest the insatiate be satisfied before you, lest the murderer seize the blessing first, or the publican or the fornicator, or any of these violent ones who take the Kingdom of heaven by force.[Matthew 11:12] For it suffers violence willingly, and is tyrannized over through goodness.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 471, footnote 2 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3788 (In-Text, Margin)
97. You see, my sons, what has been the end of those who followed these things, how being dead they yet work. Let us study to gain the diligence of those the glory of whose virtues we admire, and what we praise in others, let us silently recognize in ourselves. Nothing effeminate, nothing feeble attains to praise. “The kingdom of heaven suffereth violence, and the violent take it by force.”[Matthew 11:12] The fathers ate the lamb in haste. Faith hastens, devotion is quick, hope is active, it loves not objections of the mind, but to pass from fruitless ease to the fruits of toil. Why do you put off till tomorrow? You can gain to-day; and must guard against not attaining the one and losing the other. The ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 365, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness. (HTML)
Chapter VI. Of perseverance as regards care of the thoughts. (HTML)
... tilleth his ground shall be filled with bread: but he that followeth idleness shall be filled with poverty.” Nor should we be drawn away from being intent on this watchfulness through a dangerous despair, for “in every one who is anxious there is abundance, for he who is pleasant and free from grief will be in want;” and again: “a man in grief labours for himself, and forcibly brings about his own destruction.” Moreover also: “the kingdom of heaven suffereth violence and the violent take it by force,”[Matthew 11:12] for no virtue is acquired without effort, nor can anyone attain to that mental stability which he desires without great sorrow of heart, for “man is born to trouble,” and in order that he may be able to attain to “the perfect man, the measure of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 545, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter XXVI. How the promise of an hundredfold in this life is made to those whose renunciation is perfect. (HTML)
... the delicate, or the tender take the kingdom of heaven by force, but the violent. Who then are the violent? Surely they are those who show a splendid violence not to others, but to their own soul, who by a laudable force deprive it of all delights in things present, and are declared by the Lord’s mouth to be splendid plunderers, and by rapine of this kind, violently seize upon the kingdom of heaven. For, as the Lord says, “The kingdom of heaven suffereth violence and the violent take it by force.”[Matthew 11:12] Those are certainly worthy of praise as violent, who do violence to their own destruction, for, “A man,” as it is written, “that is in sorrow laboureth for himself and does violence to his own destruction.” For our destruction is delight in this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 235, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn IV. (HTML)
CCEL Footnote 441 (In-Text, Margin)
Blessed be the watchful, that have taken by force[Matthew 11:12] from it the spoil of Life. It is a great disgrace, when a man sees his neighbor take and carry out treasure, and himself sits in the treasure-house slumbering, so as to come forth empty.