The passage
      v6. John, the forerunner, although a "man", is sent from God.
      v7. John's task is to bear witness, to give testimony concerning the light of the world, in order that all might believe. Christ (the anointed one, Messiah) is that light in that he is the incarnate Word/revelation of God. God's truth enlightens and so enlivens. John bears witness that this light is coming into the world in the Christ who is even now in the midst of the people.
      v8. John's greatness is subsumed by the greater one.
      v19. The authorities in Jerusalem send a delegation, made up of members from some of the different religious parties, to find out what John is up to. The writer calls them "the Jews", a term he often uses to describe the religious Israelites of Jerusalem.
      v20. John states, in emphatic terms, that he is not the Christ. The authorities have not asked this question, but it is obviously on their mind.
      v21. In line with prophetic expectation, the delegation asks John whether he is the new Elijah, or the new prophet who will precede the coming Messiah. John emphatically denies either designation. In Matthew's gospel, Jesus actually says that John was the Elijah, but obviously John does not realize this, or possibly has difficulty with such a prestigious title. The "prophet" is the prophet like Moses. In Christian tradition the prophet is Jesus.
      v22. The delegation finds itself faced with a preacher who is gathering crowds to himself out in the wilderness, but is without authority. They ask John to explain himself.
      v23. John quotes Isaiah 40:3 to define his role, while making no claims for himself. He is just "a voice" in the wilderness. His role is to make a straight pathway for the coming Messiah, that is, he prepares the people for the coming of the Lord by preaching the gospel, 1:15-18, 29.
      v24. Some Pharisees in the delegation take the questioning further.
      v25. Water baptism, as a sign of spiritual cleansing, was performed on Gentile families who had converted to Judaism. There was also an expectation that with the coming of the messiah, Israel itself would undergo a water rite, Ezk.36:25, Zech.13:1. So, the Pharisees want to know why John is performing this right if he is not the expected Christ, Elijah or the prophet.
      v26-27. John emphatically states that all he does is baptize (immerse) people in water. He points away from himself to the one who is coming, who even now stands among the people, but is not recognized at the present moment. The Son is the one to focus on, he is the great one, whereas John feels he is not worthy to undertake the most menial task for the one who is "among" his people. We expect to hear John say that the coming one will baptize with the Spirit, but he says nothing. John's focus is on the person and not his work.
      v28. The evangelist identifies where John is doing his baptizing and notes that "Bethany" is not the Bethany near Jerusalem. This locality cannot be identified.

The testimony of John
      The fourth gospel assembles a range of testimonies, in word and sign, to Jesus. They all point to the person of Jesus, "the one and only Son, who came from the Father, full of grace and truth" and all expand the Old Testament image of this coming messiah - he is a divine messiah. In the prologue we are told that Jesus is the embodiment of God's creative Word. This Word is light, a light that gives life.
      In John's gospel the first testimony to the life-giving light is given by John the Baptist. He bears witness to the light so that people might believe and therefore possess life. To drive home the difference between the witness and the light, the person and work of the Baptist is downplayed; he is a mere "man". The Baptist may have a divine mission, but unlike the Son, he does not have a divine nature. Also, in preparation for the coming Son, John serves as nothing more than a voice crying in the wilderness; he comes only to witness, to point to the Son; he is not the light. Finally, although in tradition there is no human greater than John the Baptist, Matt.11:11, he is a mere nothing in comparison with the Son. He is not even worthy to untie the straps of the Son's sandals.
      Although we are tempted to look at the Baptist and draw some conclusions about his faith, the writer of this gospel does not allow us to take our eyes off the Son. This "coming" one is light and in this light there is life. The passage forces us to recognize the glory of Jesus, bathe in his light and so possess his life.
      The evangelist invites us to move our eyes from the immediate struggle of life to the one who is "full of grace and truth." When we do this, then like the Baptist, our status, standing, problems, dreams, loss...... seem like nothing. The troubles of life lose their power in the presence of the one who is everything.

v7
      eiV marturian iJna marturhsh/ "as a witness to testify" - to/for witness in order to witness. "For the purpose of witnessing" is better. He is the first to testify that Jesus is the light of the world, not for Jesus' sake, but for our sake. The word "witness" often carries the sense "speak / tell", so "the purpose of his coming was to declare the truth", Barclay.
      tou fwtoV (wV wtoV) "the light" - the light or image of God present in Christ. Light and life are extremely important images in this gospel. They may come from a secular Greek source, but are more likely Old Testament images. The Law is both life and light; it enlivens and enlightens because it is divine revelation. God's Word is now incarnate in Christ, who is both life and light. The world is in death and darkness, but Christ comes to bring life and light. In Christ's person and teaching the light, or revelation of God, shines and gives life to those who are enlightened. To emphasize the divine light/revelation it may be capitalized in the same way we capitalize "Word"; "the Light", Weymouth.
      iJna + subj. "that [.....might believe]" - so that [..... should believe]. Introducing a purpose clause, "in order that", defining the purpose of John's testemony, namely that all might believe, but "believe" what? Obviously "the light", so Phillips; believe the divine message, and by believing, may be enlightened and thus possess eternal life.

v8
      ouk hn "he [himself] was not" - was not. The negation is used to restate and emphasize John's role of testifying to the coming light, while not being the light himself.
      all iJna "he [came] only as" - but [he came] that [he might testify about the light]. John was not the light, but one who bore witness to the light. The "came" is understood. "John wasn't the light, he came only to tell about the light", CEV.

v19
      Ioudaioi ex Ieresolumwn "Jews of Jerusalem" - Jews from Jerusalem. Possibly as in the NIV "of Jerusalem". The gospel writers often use this term for the official leaders of Judaism. They are the ones in conflict with John and Jesus and are sticklers for the law. Their headquarters was in Jerusalem.
      LeuitaV (hV) "Levites" - They were assistants to the priestly class and therefore held administrative and security positions in the temple.
      iJna + aor. subj. "to [ask]" - that [they might ask, question, investigate]. Forming a purpose clause, "in order that." The investigation was not necessarily for the purpose of entrapping John. As a direct question, "who are you?" NJB, although we need to note that the question is not asking for John's name, but his role and function, so "what are you one about?"

v20
      Note the awkward nature of this sentence. It serves to emphasize John's assertion that he is not the Christ.
      wJmologhsen (oJmologew) aor. "confessed" - confess, agree. The word is commonly used of confessing Christ.
      hrnhsato (arneomai) aor. "[He did not] fail to [confess]" - [he confessed and did not] deny [and he confessed]. A word commonly used of denying Christ."He declared without any qualification", Brown; "he told them plainly", CEV.
      oJ cristoV "the Christ" - the messiah. It is interesting how the messianic nature of this title has been lost over time and now serves as one of Jesus' names. Probably we are best to use the word "messiah", particularly where the context is clearly expressing function rather than title; "I am not the messiah", Barclay, NAB, REB..

v21
      HjliaV "Elijah" - Unlike the synoptics that identify John with Elijah, this gospel gives John a unique designation not clearly identified in Old Testament prophecy. The tradition was that Elijah would precede the messiah, Mal.4:5. It is interesting that the writer of this gospel ignores the strong synoptic tradition, cf. Matt.11:14. Of course, he may be true to his sources in that John the Baptist might not have known that he was the Elijah.
      oJ profhthV (hV ou) "the prophet" - Again, tradition at this time held that a prophet like Moses would precede the messiah, Deut.18:15ff. In Christian tradition the prophet is identified with Christ. Jesus is prophet, priest and king.

v22
      tiV ei "who are you?" - Again, this question is addressing role and function, not name. The final "what have you to say about yourself", NJB, makes this clear.

v23
      bowntoV (boaw) pres. part. "of one calling" - crying out, shouting. The participle is probably adjectival, modifying "voice", as NIV, "a voice which calls out." Although John does not align with any identifiable person in Old Testament prophecy, his ministry does. He is the crying voice in the wilderness, Isaiah 40:3, LXX. Note "I am" is not in the quote, but are John's words.
      euqunate (euqunw) imp. "make straight" - straighten. The image comes from the Persians who were great road builders. The crying voice in the wilderness cuts a straight road through the wilderness for the messiah to travel on as he journeys toward Jerusalem, ie. "the shouting one" prepares the way. He does this by preaching the gospel, 1:15-18, 29. Note that the evangelist does not mention John's ethical teaching detailed in Luke chapter 3. The Baptist's ethical teaching is often stressed by commentators, but it is nothing more than practical advice on how to live while waiting for the coming messiah.

v24
      Farisaiwn (oV) "Pharisees" - a separatist, Pharisee. They were the pietists of their day, strict in their legalistic purity. The text here is difficult as it implies that the Pharisees sent the other members of the delegation, which of course, they would have no authority to do. So, "some Pharisees, who were in the deputation, asked him", NEB.

v25
      baptizeiV (baptizw) "[why then] do you baptize" - immerse (either figuratively or literally). Here, literally immerse in water, as was the custom of Israel, for a person converting to the Jewish faith. The problem with the question is that it implies that baptism is associated with the Christ, Elijah or the Prophet, which of course, it is not. The Pharisees' question concerns the Baptist's authority to perform a religious ritual; "why do you perform what appears to be an official act if you have no official status", Barrett.
      oJ cristoV "the Christ" - the anointed one. The word in Greek means "anointed", but it is used to replace the Hebrew word for Messiah - "the anointed one." The mighty one appointed by God is sometimes a king, or a priest, but in prophecy, he is "the Coming One" from the Lord, "the Mighty Deliverer", "the Messiah."

v26
      en "with" - in. Possibly "in", "in water only", Weymouth, cf. Goodspeed, Williams, REB, but most commentators think an instrumental sense, rather than a local sense, is intended, "with". Given that the word "baptize" actually means "immerse", it is more likely that the sense is "it is my custom to immerse people in water."
      esthken (iJsthmi) perf. "stands" - has stood, set up, got in position. The perfect tense expressing action in the past which has ongoing consequences in the present. "The messiah is present in Israel, but no one knows this yet."

v27
      oJ opisw mou ercomenoV (ercomai) pres. mid. part. "he is the one who comes after me" - the one coming after me. It makes better sense to attach this phrase to v 26, "Although you are not aware of it, there stands among you the one who is coming after me. I am not fit to untie the strap of his sandal", Barclay.