Church Fathers Commentary Luke 3:3-6

"And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins; as it is written in the book of the words of Isaiah the prophet, The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight. Every valley shall be filled, And every mountain and hill shall be brought low; And the crooked shall become straight, And the rough ways smooth; And all flesh shall see the salvation of God." — Luke 3:3-6 (ASV)

St. Ambrose of Milan: The Word came, and the voice followed. For the Word first works inward, then the office of the voice follows, as it is said, And he went into all the country about Jordan.

Origen of Alexandria: Jordan means "descending," for a river of healing water descends from God. What regions would John be traversing but the country surrounding the Jordan, so that the repentant sinner might quickly arrive at the flowing stream, humbling himself to receive the baptism of repentance? For it is added, preaching the baptism of repentance for the remission of sins.

St. Gregory the Great: It is clear to every reader that John not only preached the baptism of repentance but also administered it to some; yet he could not give his own baptism for the remission of sins.

St. John Chrysostom: Since the sacrifice had not yet been offered and the Holy Spirit had not yet descended, how could the remission of sins be given? What, then, does St. Luke mean by the words for the remission of sins, given that the Jews were ignorant and did not know the weight of their sins?

Because this ignorance was the cause of their troubles, John came exhorting them to repentance so that they might be convinced of their sins and seek a Redeemer. By repenting, they would be made better and sorrowful for their sins, and thus be ready to receive pardon. Therefore, after saying that he came preaching the baptism of repentance, he rightly adds, for the remission of sins, as if to say that he persuaded them to repent so they could more easily obtain this pardon.

Origen of Alexandria: Alternatively, you can understand the mountains and hills to be the hostile powers that have been overthrown by the coming of Christ.

St. Basil the Great: Just as hills differ from mountains in height but are otherwise the same, so also the adverse powers agree in their purpose but are distinguished from one another by the enormity of their offenses.

St. Gregory the Great: Alternatively, when a valley is filled, it increases, but when mountains and hills are brought low, they decrease. This is because the Gentiles, by faith in Christ, receive a fullness of grace, while the Jews, by their sin of treachery, have lost what they boasted in. For the humble receive a gift, because the proud of heart are kept far away.

St. John Chrysostom: Or, by these words he declares that the difficulties of the Law are turned into the ease of faith. It is as if he said: No more toils and labors await us; instead, grace and the remission of sins make an easy way to salvation.

Gregory of Nyssa: Or, He orders the valleys to be filled and the mountains and hills to be cast down to show that the rule of virtue neither falls short through deficiency nor overreaches through excess.

St. Gregory the Great: The crooked places are made straight when the hearts of the wicked, perverted by a course of injustice, are directed to the rule of justice. And the rough ways are changed to smooth when fierce and savage dispositions, by the influence of divine grace, return to gentleness and meekness.

St. John Chrysostom: He then adds the cause of these things, saying, And all flesh shall see the salvation of God. This shows that the virtue and knowledge of the Gospel will be extended to the very end of the world, turning humanity from savage ways and perverse wills to meekness and gentleness. Not only Jewish converts but all humankind shall see the salvation of God.

St. Cyril of Alexandria: That is, the salvation of the Father, who sent His Son as our Savior. The term "flesh" here is taken to mean the whole person.

St. Gregory the Great: Alternatively, All flesh—that is, every person—cannot see the salvation of God in Christ in this life. The Prophet, therefore, looks beyond this life to the last day of judgment, when all people, both the elect and the reprobate, will see Him equally.