‘the fact that the light has never been quenched is proved by the witness of the prophets, above all by the witness of John the Baptist, the last of the prophets and the herald of Christ. But his function as a witness has to be clearly distinguished from that to which witness is given – the light, which became flesh in Jesus Christ.’
The Fourth Gospel identifies the purpose of John the Baptist’s appearance and ministry as that of ‘witness’. In the Prologue the two mentions of John as witness are inserted at strategic points, reinforcing what has been said. Verse seven (‘to bear witness of the light’) harks back to what is said in verse five about the coming of the light and verse fifteen to what is said in verse fourteen about what Ridderbos (1997, p.42) calls ‘Jesus’ antecedent transcendent glory.’
Trites (2004, p.78ff.) argues convincingly that the Fourth Gospel ‘presents a sustained use of juridical metaphor’. She maintains that ‘in the Fourth Gospel God Incarnate has a lawsuit with the world’ (p.79). She indicates that in the first twelve chapters, which deal mainly with the conflict between Jesus and “the Jews”, John is stating a case, advancing his arguments, challenging his opponents and presenting his witnesses. She understands the idea of witness in John’s gospel in terms of Old Testament legal language and points out that other juridical words such as judge, judgement, cause, accuse and convince are also used in a context of debate or hostility.
Her assessment of John the Baptist as witness (p.91) is insightful:
‘John is the first and one of the most important witnesses to Jesus and his testimony is a threefold one, as the Prologue makes clear: (1) He is not the Light. (2) He is sent to bear witness to the Light. (3) The purpose of his witness-bearing is that all may believe in Christ (1:6-8). This pattern is followed in subsequent sections dealing with the Baptist. John is mentioned at the beginning of the Fourth Gospel , for he is the first to point his fellow men to Jesus, and in that sense all believers have been brought to Christ through him (1:7b). While there had been other men sent from God, John’s task was unique. He bore witness to the incarnate Word, to his superiority to himself, and to his prior existence.’
Others said to be witnesses in the Fourth Gospel include: Jesus Himself (3:11; 5:31; 8:13-14; 18:37), the Samaritan woman (4:39), God the Father (5:32,34,37; 8:18; I John 5:9), Scripture (John 5:39), the works of Christ (5:36), the crowd at the raising of Lazarus (John 12:17), the Spirit (15:26-27; I John 5:10,11), the disciples (John 15:27; 19:35; I John 1:2; 4:14), and the author himself (John 21:24).
Although John the Baptist was sent from God as a witness to the Light he is portrayed as insignificant in comparison with the Light itself. Jesus called him a ‘lamp’ (5:35) but he was certainly not the Light. The writer of the Gospel asserts John’s subordination to Jesus (1:20, 27, 29, 33, 36) and strongly denies that John the Baptist is the Messiah. According to Luke 3:15 some people thought that John the Baptist might be the Messiah’. In the Prologue John gives no information on John the Baptist but concentrates only on his function as a witness to the Light.
‘It is employed with two different nuances in this verse. In the first two instances the reference is to the created world, the world that constitutes humanity’s environment and that includes humanity itself. In the third instance – the world did not know him- the reference is to the world of humanity that by its response reveals its devastating plight of having become alienated from and hostile to the Word/Light that sustains it. It is this second negative connotation of ‘world’ that will become dominant in the Fourth Gospel.’
(1) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.
(2) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.
(4) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.
Written Exposition 
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