John's Gospel Humor

below the surface of the text resonate with signals from below the surface of the text, allowing the gospel to say more than it otherwise might seem to be saying. Since the gospel’s humor constitutes a form of commentary that is by saying definition implicit, our task is to make some of the humorous explicit, and to consider how the humorous elements function and how they relate to the gospel’s message.” It is not very important about John’s gospel date because “one of the points urged by those who favor a late date is the contention that the manner of referring to the Jews points to a time when they had become enemies of the church.” Perhaps, “throughout this study I argue that John’s gospel with its rhetoric of distance is a text of imperial
Thus, it is held, indicates that it was written either before that event or long enough after it of interest to have waned.” Some scholar in “later put John’s gospel more difficult it is to account for his failure to make use of the other Gospels. A number of John’s expressions seem to indicate an earlier date. But the monastery at Qumran seems to have been destroyed completely before A.D. 70.” As a result, all “It does not prove an early date for the gospel, but it is more consistent with an early date than a later one. The dating of the gospel is thus not easy. There is nothing to indicate with any great precious what date is to be Preferred.” On the other hand, “the earliest possible date for the gospel of John is 75-80 C.E. that is after the destruction of Jerusalem and the temple. At this time Jews were seeking to redefine their identity without the temple a process that led them to reject those who did not conform to this identity including the Jewish Christians. The gospel of John rather introspectively speaks about the crisis that the people about the crisis that the people of the Hellenistic period were going through.” One of the crisis during the John’s period was the Jewish living in Ephesus that why the John write his