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The Book of Revelation does not go into several typically Johannine themes, such as light, darkness, truth, love, and "the world" in a negative sense.
The eschatology of the two works are also very different.
Scholars such as Wellhausen, Wendt, and Spitta have argued that the fourth gospel is a Grundschrift or a, ".which had suffered interpolation before arriving at its canonical form; it was a unity as it stood." F. Baur (1792–1860) proposed that John was solely a work of synthesis of thesis-antithesis according to the Hegelian model—synthesis between the thesis of Judeo-Christianity (represented by Peter) and the antithesis of Gentile Christianity (represented by Paul).
He also cited in the epistles a synthesis with the opposing dualist forces of Gnosticism. The first certain witness to Johannine theology among the Fathers of the Church is in Ignatius of Antioch, whose Letter to the Philippians is founded on John 3:8 and alludes to John 10:7-9 and 14:6.
The two works use many of the same characteristic words and phrases, such as light, darkness, life, truth, a new commandment, to be of the truth, to do the truth and only begotten son.
The two works also bear many stylistic affinities to one another.
Hill gives evidence that the Gospel of John was complete and in use between 90 and 130, and of the possible use of uniquely Johannine gospel material in several works which date from this period. 110-120); of Hierapolis' Exegesis of the Lord's Oracles (c. Hill holds that many early historical figures did indeed reference the Gospel of John.
first, that the tradition of authorship by John the Apostle was created ex post facto to support the book's authority; second, that the book does not proceed even indirectly from an eyewitness account; third, that the book was intended as an apologetic work, not a history; fourth, that the Synoptic tradition was used and adapted very freely by the author; fifth, that these deviations are not due to the application of other sources unknown to the authors of the Synoptic gospels; sixth, that the discourses in the Gospel express not Jesus' words, but those of the evangelist; and therefore, that the fourth Gospel has no value in supplementing the Synoptics.
Some 19th-century scholars, however, agreed with the traditional authorship view.
These works and authors include Ignatius of Antioch (c. He argued that the meaning and nature of Jesus presented in the Gospel of John was very different from that in the Synoptic Gospels, and thus its author could not have been an eyewitness to the events.
Bretschneider cited an apologetic character in John, indicating a later date of composition.