But at one several points it is stated that those who acknowledged Jesus as the Christ during the life of Jesus were put out of the synagogue.This anachronism is inconceivable as the product of an eyewitness. The word aposynagogos is found three times in the gospel (, , 16:2).The external evidence fixes the terminus ad quem for the Gospel of John. 180), and Tatian included the Gospel of John in his harmony (c. The Gospel of John is also mentioned in the Muratorian Canon (c. Thus one of the basic features of the institution scenes in the synoptics is missing.Furthermore, there is no account of the baptism of Jesus, and there is confusion about whether or not Jesus practiced baptism (compare and 4:2).70 CE] both brothers had 'drunk the cup' that Jesus had drunk and had been 'baptized with the baptism' with which he had been baptized." Since the patristic tradition is unanimous in identifying the beloved disciple with John, at least this evidence discredits the patristic tradition concerning the authorship of the Gospel of John.
Neither of these passages, therefore, persuades many Johannine scholars that the author claims eyewitness status.
919) Kysar also observes on the dating of the Gospel of John: "The earliest date for the gospel hinges upon the question of whether or not it presupposes the destruction of the Temple in 70 C. Most agree that it does, although there have been persistent attempts to argue otherwise.
The reasons for positing a post-70 date include the view of the Temple implicit in -22.
Most would argue that the passage attempts to present Christ as the replacement of the Temple that has been destroyed." (p.
918) Note also the irony of : "If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place [i.e.