And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
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Augustine of Hippo
AD 430
Consider the text “And all flesh shall see the salvation of God.” There is no difficulty at all in taking this to mean “And all flesh shall see the Christ of God.” After all, Christ was seen in the body and will be seen in the body when he comes again to judge the living and the dead. Scripture has many texts showing that he is the “salvation of God,” particularly the words of the venerable old man, Simeon, who took the child in his arms and said, “Now let your servant go in peace, O Lord, according to your word, because my eyes have seen your salvation.”
But as the hills differ from mountains in respect of height, in other things are the same, so also the adverse powers agree indeed in purpose, but are distinguished from one another in the enormity of their offenses.
And he came into all the country about Jordan, preaching the baptism of repentance (i.e, stirring them up to do penance) for the remission of sins—to be obtained in the baptism of Christ. John was preaching penance, that by it they might dispose themselves for the reception of pardon and grace from Christ. See Matt. iii.
John, being chosen for the apostleship, was also the last of the holy prophets. For this reason, as the Lord has not come yet, he says, “Prepare the way of the Lord.” What is the meaning of “Prepare the way of the Lord”? It means, Make ready for the reception of whatever Christ may wish to do. Withdraw your hearts from the shadow of the law, discard vague figures and no longer think perversely. Make the paths of our God straight. For every path that leads to good is straight and smooth and easy, but the one that is crooked leads down to wickedness those that walk in it. Commentary on Luke, Homily
Moreover, the fruit of repentance is, in the highest degree, faith in Christ. Next to it is the evangelic mode of life, and in general terms the works of righteousness as opposed to sin, which the penitent must bring forth as fruits worthy of repentance. Commentary on Luke, Homily
To all who read, it is plain, that St. John not only preached baptism, but likewise conferred it upon many; yet, he could not give baptism to the remission of sins. (St. Gregory, hom. xx.)
When the victim was not yet immolated, how could they obtain remission of sins? How could St. Luke say, preaching the baptism of penance, for the remission of sins? The ignorant Jews not considering the greatness of their transgressions, St. John came exhorting them to acknowledge their sins, and do penance for them; that being converted, and truly contrite, they might seek after their Redeemer, and thus obtain remission of their offences. (St. Chrysostom, hom. x. in Matt.)
From these words originated an opinion, that the baptism of John remitted sins. Thus Prudentius, in his hymn on St. John: Hortatur ille primus, et Doctor novæ Fuit salutis, nam sancto in flumine Veterum pictas lavit errorum notas. The fallacy of this sentiment, now universally exploded, may be detected from two passages of Scrip...
It is plain to every reader that John not only preached the baptism of repentance, but to some also he gave it, yet his own baptism he could not give for there mission of sins.
Or, the valley when filled increases, but the mountains and hills when brought low decrease, because the Gentiles by faith in Christ receive fullness of grace, but the Jews by their sin of treachery have lost that wherein they boasted. For the humble receive a gift because the hearts of the proud they keep afar off.
But the crooked places are become straight, when the hearts of the wicked, perverted by a course of injustice, aredirected to the rule of justice. But the rough ways are changed to smooth, when fierce and savage dispositions by the influence of Divine grace return to gentleness and meekness.
Or else, All flesh, i.e. Every man can not see the salvation of God in Christ in this life. The Prophet therefore stretches his eye beyond to the last day of judgment, when all men both the elect and the reprobat...
“And he came into all the region of the Jordan, preaching a baptism of repentance for the forgiveness of sins.” It is apparent to all who read that John not only preached a baptism of repentance but also bestowed it on some. Yet he was not able to bestow a baptism for the forgiveness of sins. Forgiveness of sins is granted us only in the baptism of Christ. We must note the words “preaching a baptism of repentance for the forgiveness of sins.” He preached a baptism that would take away sins, but he was unable to give it himself. By his word of preaching he was the forerunner of the Father’s Word incarnate. By his baptism, which could not of itself take away sin, he was to be the forerunner of that baptism of repentance by which sins are taken away. His words prepared the way for the Redeemer’s actual presence, and his preaching of baptism was a foreshadowing of the truth.
Or, He orders the valleys to be filled, the mountains and hills to be cast down, to show that the rule of virtue neither fails from want of good, nor transgresses from excess.
For as the sacrifice had not yet been offered up, nor had the holy Spirit descended, how could remission of sins be given? What is it then that St. Luke means by the words, for the remission of sins, seeing the Jews were ignorant, and knew not the weight of their sins? Because this was the cause of their evils, in order that they might be convinced of their sins and seek a Redeemer, John came exhorting them to repentance, that being thereby made better and sorrowful for their sins, they might be ready to receive pardon. Rightly then after saying, that he came preaching the baptism of repentance, he adds, for there mission of sins. As if he should say, The reason by which he persuaded them to repent was, as, that thereby they would the more easily obtain despair. For the hill produces no fruit.
Or by these words he declares the difficulties of the law to be turned into the easiness of faith; as if he said, No more toils and labors await us, but grace and remission of sins make an easy w...
Do you perceive how the prophet anticipated all by his words—the concourse of the people? Thus, when he says, “Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth,” he is signifying the exaltation of the lowly, the humiliation of the selfwilled, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, says he, but grace and forgiveness of sins, affording the way to salvation. Next he states the cause of these things, saying, “All flesh shall see the salvation of God.” No longer Jews and proselytes only, but also all earth and sea and the whole race of people may be saved. By “the crooked things” he signified our whole corrupt life, publicans, harlots, robbers and magicians, as many as having been perverted before, afterward walk in the right way. As Jesus himself likewise said, “Tax collectors and harlots go into the kingdom of God before you,” because they believed.
Thus the prophet wrote that he shall come saying, “Prepare the way of the Lord, make his paths straight.” And John himself said when he came, “Bring forth fruits consistent with repentance,” which corresponds with “prepare the way of the Lord.” See that both by the words of the prophet and by his own preaching, this one thing is manifested alone. John was to come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all.
