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Kysar states that most scholars today see the historical setting of the Gospel of John in the expulsion of the community from the synagogue (op. The high claims made for Jesus and the response to them (), the polemic against "the Jews" (, , , ), and the assertion of a superiority of Christian revelation to the Hebrew (, -50, ) show that "the Johannine community stood in opposition to the synagogue from which it had been expelled." (p.
918) Kysar states concerning the dating of the Gospel of John: "Those who relate the expulsion to a formal effort on the part of Judaism to purge itself of Christian believers link the composition of the gospel with a date soon after the Council of Jamnia, which is supposed to have promulgated such an action. Those inclined to see the expulsion more in terms of an informal action on the part of a local synagogue are free to propose an earlier date." (p.
is part of the appendix of the gospel and should not be assumed to have come from the same hand as that responsible for the body of the gospel.
It is worth noting for its own sake, even though the "beloved disciple" need not be identified with John, the son of Zebedee.Enjoy free live chat can anyone who has a desire: .There are many opponents of virtual communication, they like live communicate, than online chat via webcam.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.
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