He went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins. Luke 3:3.
And he said to them, “Into what then were you baptized?” So they said, “Into John’s baptism.” Then Paul said, “John indeed baptized with a baptism of repentance.” Acts 19:3, 4.
John was sent by the Lord to perform this work, but it was human in its nature. For it conveyed nothing heavenly. Rather, it was a forerunner of heavenly things. It was ordained for repentance, which is in man’s power. . . . But if repentance is a human thing, its baptism must necessarily be of the same nature. Otherwise, if it had been heavenly, it would have given both the Holy Spirit and the remission of sins. Tertullian (c. 198, W), 3.674.
His disciples used to baptize, as ministers, with the selfsame “baptism of John,” with which John had previously baptized as a forerunner. Let no one think it was with some other baptism, for no other baptism exists—except that which Christ subsequently ordained. Tertullian (c. 198, W), 3.674.
He desired that the baptism of repentance would lead the way. He did this with the view of first preparing those whom He was calling, by means of the sign and seal of repentance. Tertullian (c. 203, W), 3.658.
The Pharisees . . . came to the baptism without believing in him. They probably did so because they feared the crowds. So with their accustomed hypocrisy towards the crowds, they thought it better to undergo the washing—so as not to appear hostile to those who did believe in it. Their belief was actually that John derived his baptism from men and not from heaven. However, because of the crowds, they were afraid to say what they thought, lest they might be stoned. Origen (c. 228, E), 9.365.
The baptism of John was inferior to the baptism of Jesus, which was given through His disciples. Those persons in the Acts who were baptized with John’s baptism and who had not heard if there was any Holy Spirit were baptized over again by the apostle. Regeneration did not take place with John. However, with Jesus, through His disciples, it does so. What is called the bath of regeneration takes place with renewal of the Spirit. For the Spirit now comes, as well. It comes from God and is over and above the water. Yet, it does not come to all after the water. Origen (c. 228, E), 9.367.
John the Baptist baptized for the remission of sins. Origen (c. 248, E), 4.416; extended discussion: 3.673–3.674.
[Matthew 11:2–3] “I know,” he says, “that You have already come, and I am fully convinced, and I do not doubt this. But since I am now in prison and know that I shall die, being put to death, and that as a forerunner I shall depart into the place of souls before One greater, I wish to learn through my disciples whether You are indeed the Coming One whom I need, or whether I and the other souls must expect another for this.” – Origen, Fragment 220 I. on Matthew. (Origenes Matthäuserklärung III. Fragmente und Indices page 105)
Fragment 2 on [Matthew 11:2–3] The question of John was not his alone, but also that of those who were sent. For the ones who were sent were asking in order to learn if He was indeed the One who was to come. [But John himself already knew this, and perhaps, teaching his own disciples, he had not yet persuaded them. So it seemed fitting for him to act with humility.] As for whether He Himself was the One who was about to come—John asked to learn this, since he was about to go down below, where John was soon to journey as a faithful one. – Origen, Fragment 220 II. on Matthew. (Origenes Matthäuserklärung III. Fragmente und Indices page 105)
[Matthew 3:5–6] “Even if they were baptized, yet the baptism of John did not have the remission of sins, but John only preached repentance, which led to the remission of sins by guiding them to the baptism of Christ. For this indeed is the remission of sins.” – Origen, Fragment 42 on Matthew. (Origenes Matthäuserklärung III. Fragmente und Indices page 33)
[Matthew 3:6] The baptism of John did not provide forgiveness of sins, but it taught people to run to baptism on account of their sins. — Cyril of Alexandria, Commentary on Matthew (in catena)
[Matthew 11:3] John did not ask because he was unaware that this was the Christ, nor—as some claim—because He was about to descend into Hades. For he knew about His Passion; this is why he also called Him the Lamb. Rather, he asked while still alive, in order to convince them, so that they would not turn to another teacher after His death. — Cyril of Alexandria, Commentary on Matthew (in catena)
Acts 19:5. “When they heard this, they were baptized in the name of the Lord Jesus.” The baptism of John, therefore, was an exhortation to repentance, but it did not take away sins. Hence there was this difference between the baptism of John and the baptism of the faithful: the baptism of the faithful accomplishes the remission of sins. — Ammonius of Alexandria (Fragments on Acts, PG 85.1574)
Therefore, the Jewish purification did not free from sins, but only from bodily defilements. But ours is not such, but far greater and filled with much grace; for it frees from sins, it wipes the soul clean, and it bestows the gift of the Spirit. The baptism of John, then, was much higher than the Jewish one, but lower than ours, being like a bridge between these two baptisms, leading from that to this by means of itself. For he did not lead them to the observance of bodily purifications, but exhorted and advised them to depart from those, and to change from wickedness to virtue, and to place their hope of salvation in the correction of their works, not in diverse baptisms and washings of water. For he did not say: “Wash your garments, and bathe your body, and you shall be clean” (Lev 15:13), but rather: “Bring forth fruit worthy of repentance” (Mt 3:8). And in this respect it was higher than the Jewish, but lower than ours, since the baptism of John neither gave the Holy Spirit nor granted forgiveness by grace; for he commanded repentance, but was not Lord to forgive. Therefore also he said: “I baptize you with water, but He who comes after me will baptize you with the Holy Spirit and with fire” (Mt 3:11). Clearly then, he himself did not baptize with the Spirit. And what is, “with the Holy Spirit and with fire”? Remember that day when there appeared to the apostles tongues divided, as of fire, and it sat upon each one of them (Acts 2:3). And that the baptism of John was incomplete, having neither the gift of the Spirit nor the remission of sins, is evident from this: Paul, having found certain disciples, said to them: “Did you receive the Holy Spirit when you believed?” And they said to him: “No, we have not even heard that there is a Holy Spirit.” And he said to them: “Into what then were you baptized?” They said: “Into John’s baptism.” Paul said: “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. And when Paul laid his hands on them, the Holy Spirit came upon them (Acts 19:2–6). — John Chrysostom, De Baptismo Christi (On the Baptism of Christ)
And he came into all the region of the Jordan, “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). 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” (Luke 3:3). He preached a baptism which would take away sins, but he was unable to give it himself. Just as by his word of preaching he was the forerunner of the Father’s Word incarnate, so 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. — Gregory the Great, Homily 6 (Forty Gospel Homilies)
Next we read: “As it is written in the book of the words of Isaiah the prophet: The voice of one crying in the wilderness, Prepare the way of the Lord, make straight his paths” (Luke 3:4; Isaiah 40:3). This same John the Baptist, on being asked who he was, answered, “I am the voice of one crying in the wilderness” (John 1:23). I have said before that the prophet called him a voice because he preceded the Word. What he was crying is disclosed to us: “Prepare the way of the Lord, make straight his paths” (Luke 3:4; Isaiah 40:3). What else is anyone preaching the true faith and good works doing but preparing the way for the Lord to come to his hearers’ hearts so that the power of grace may enter them and the light of truth pervade them? He makes the Lord’s paths straight when he predisposes the mind for good thoughts by his good preaching. — Gregory the Great, Homily 6 (Forty Gospel Homilies)
[Luke 3:3] — And he went into all the region around Jordan, preaching a baptism of repentance for the remission of sins. To all readers it is clear that John not only preached the baptism of repentance, but also gave it to certain people, yet he could not grant his baptism for the remission of sins. For indeed, the remission of sins is granted to us by the baptism of Christ alone. It should be noted, therefore, what is said, preaching a baptism of repentance for the remission of sins, since he could not give a baptism that would absolve sins, he preached it. Just as he preceded the incarnate Word of the Father with the word of preaching: so the baptism of repentance, by which sins are absolved, would precede his baptism, by which sins cannot be absolved. — Bede, Commentary on Luke
[Luke 7:19] — “And John summoned two of his disciples and sent them to the Lord, saying: Are you the one who is to come, or shall we look for another?” Namely, so that at least through this occasion, by seeing the signs he was doing, they might believe in him, and, with the master asking, learn for themselves. Therefore he does not say, Are you the one who has come, but are you the one who is to come? And the meaning is: Command me, because being about to be killed by Herod, and to descend to the underworld, whether I should announce you even in the underworld, as I announced you to those above, or whether it is not fitting for the Son of God to taste death, and you will send another to these sacraments. — Bede, Commentary on Luke
[Luke 7:24] — “But why did you go out to see? A prophet? Yes, I tell you, and more than a prophet.” For the role of a prophet is to tell what is to come, not also to reveal it. Therefore John is more than a prophet, because he not only foretold by running before Him but also announced by showing Him. — Bede, Commentary on Luke
[Mark 1:4] — John was baptizing in the desert, etc. It is known by all peoples that John not only preached the baptism of repentance but also administered it to some, yet he could not grant baptism for the remission of sins. For the remission of sins is granted to us solely in the baptism of Christ. Therefore, it must be noted what is said, preaching the baptism of repentance for the remission of sins, because he could not grant the baptism that absolves sins, he preached it, so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are absolved, with his own baptism, by which sins cannot be absolved. And they were baptized by him in the Jordan River, confessing their sins. — Bede, Commentary on Mark