Mark 1:7

“…is the reason why St. John acknowledged Christ’s priority, that He, Who is His own Father’s eternal Power, may be presented as on that account duly preferred.” — editor's note: The explanation of St. John Baptist’s words in the Fourth Gospel is to be found, indeed, in the same Gospel (i. 27) and in the other three Gospels. See Matt.…

“For as in Matthew, so also in Luke, the words are the same, and they are given in the same order, “He shall baptize you in the Spirit and in fire,”—with this single exception, that Luke has not added the adjective “Holy,” while Matthew has given it thus: “in the Holy Spirit and in fire.”” — editor's note: Matt. iii. 3–12; Mark i. 6–8; Luke iii. 7–17.

“Mark, then, commences as follows: “The beginning of the gospel of Jesus Christ, the Son of God: as it is written in the prophet Isaiah;” and so on, down to where it is said, “And they go into Capharnaum; and straightway on the Sabbath-day He entered into the synagogue and taught them.”” — editor's note: Mark i. 1–21.

“So likewise John: “I am not meet to loose the latchet of His shoe;”because of this he was the “friend of the Bridegroom,” and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head.” — editor's note: Mark i. 7; Luke iii. 16; John i. 27, iii. 29.

“As a witness for simplicity in shoes let John suffice, who avowed that “he was not worthy to unloose the latchet of the Lord’s shoes.”” — editor's note: Mark. i. 7; Luke iii. 16. [It was reserved for Chrysostom to give a more terrible counterblast against costly chaussure, in commenting upon Matt. xvi. 13, et…

“This, then, is the type of “the law and the prophets which were until John;” while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, “I am not worthy to loose the latchet of the Lord’s shoe.”” — editor's note: Mark i. 7; Luke iii. 16; John i. 27.

According to the above-mentioned prophecy of Isaiah, the way of the Lord is prepared by John, through faith, baptism, and penitence; the paths are made straight by the rough marks of the hair-cloth garment, the…

It is evident that John not only preached, but also gave to some the baptism of repentance; but he could not give baptism for the remission of sins [ed. note: vol 1, p. 97, note A]. For the remission of sins is only…

The baptism of John had not remission of sins, but only brought men to penitence. He preached therefore the baptism of repentance, that is, he preached that to which the baptism of penitence led, namely, remission of…

Now by John as by the bridegroom’s friend, the bride is brought to Christ, as by a servant Rebecca was brought to Isaac [Gen 24:61]; wherefore there follows, “And there went out to him all, &c. For “confession and…

An example of confessing their sins and of promising to lead a new life, is held out to those who desire to be baptized, by those words which follow, “confessing their sins.” Chrys.” Because indeed John preached…

It says, clothed in a garment of hair, not in woollen clothes; the former is the mark of an austere garb, the latter of effeminate luxury. But the girdle of skins, with which he was girt, like Elias, is a mark of…

The dress of John, his food, and employment, signifies the austere life of preachers, and that future nations are to be joined to the grace of God, which is John, both in their minds and in externals. For by camel’s…

Or else; The garment of “camel’s hair” was significative of grief, for John pointed out, that he who repented should mourn. For sackcloth signifies grief; but the girdle of skins shews the dead state of the Jewish…

Or, by the kind itself of his food he pointed out the Lord, of whom he was the forerunner; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey. In that He in His own person…

The dress and food of John may also express of what kind was his inward walk. For he used a dress more austere than was usual, because he did not encourage the life of sinners by flattery, but chid them by the vigour…

He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is “mightier than he,” he was to remit sins, which he himself could not do.

Who again is mightier than the grace, by which sins are washed away, which John signifies? He who seven times and seventy times seven remits sins [Matt 18:22]. Grace indeed comes first, but remits sins once only by…

But lest he should be thought to say this by way of comparing himself to Christ, he subjoins, “Of whom I am not worthy, &c.” It is not however the same thing to loose the shoe-latchet, which Mark here says, and to…

The shoe is in the extremity of the body; for in the end the Incarnate Saviour is coming for justice, whence it is said by the prophet, “Over Edom will I cast out my shoe.” [Ps 60:9]

Shoes also are made from the skins of dead animals. The Lord, therefore, coming incarnate, appeared as it were with shoes on His feet, for He assumed in His divinity the dead skins of our corruption. Or else; it was…

Some persons also understand it thus; all who came to John, and were baptized, through penitence were loosed from the bands of their sins by believing in Christ. John then in this way loosed the shoe-latchet of all…

Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that…

For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.

Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are…

Mark 1:7 and Luke 3:16 share the same wording (15 words).

Matthew 3:11 and Mark 1:7 share the same wording (11 words).

Cited together in The Instructor II.12 and 1 other place.

Cited together in The Stromata, or Miscellanies V.8.

Cited together in The Stromata, or Miscellanies V.8.

Cited together in Jerome on Mark 1:4–8 (2) (Catena Aurea).

Cited together in The Stromata, or Miscellanies V.8.

Cited together in The Stromata, or Miscellanies V.8.

Cited together in The Stromata, or Miscellanies V.8.

Cited together in The Stromata, or Miscellanies V.8.

Cited together in The Stromata, or Miscellanies V.8.

Cited together in Jerome on Mark 1:4–8 (5) (Catena Aurea).

Cited together in Jerome on Mark 1:4–8 (2) (Catena Aurea).

Cited together in The Stromata, or Miscellanies V.8.

Cited together in The Stromata, or Miscellanies V.8.

Cited together in The Instructor II.12.