C. K. Barrett concludes: “There is no evidence for his [John’s] residence in Ephesus in any orthodox Christian writer earlier than Irenaeus. It cannot but appear probable that if John had been alive in Ephesus (a great center of Christian life and letters) in or near A.D. 100 some trace of the fact would have survived from the literature of the first half of the second century.” Barrett, The Gospel According to St. John, 107.
Polycarp and Ephesus critiqued. Further details on Papias:
Paul:All NT works fail to mention Ephesus in relation to John. Paul at the end of his ministry [Acts 20] in giving his speech to the Ephesian elders shows no sign of John being present or having a history there.
Clement:1 Clement [AD 95] writing to the Corinthians [1 Clem 42-44] indicates the apostles are all dead.
Ignatius:Here it must be noted that in writing to the Ephesians, though Ignatius is at pains to bring out their close relation with the apostle Paul (they are ‘co-initiates of Paul’ who ‘mentions them. in every epistle’, 12.2), he never refers to John; nor does he do so in any other epistle. It is very probable that if Ignatius had known of John’s residence in Ephesus he would have referred to it; and it is probable that if John had indeed resided in Ephesus only a few years previously Ignatius would have known of it. This is no common argument from silence. Not only Ignatius’ silence must be explained, but also the fact that he wrote to the Ephesians as he did.
Adding on to this: Although Ignatius refers to Mary three times in this letter, he says nothing about Mary’s residence in Ephesus. Had Ignatius known anything of the later reports of Mary’s residence in Ephesus, he would certainly have made some reference to it.
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Polycarp:A life of Polycarp is extant, written under the name of Pionius. This work was undoubtedly written later than the time of lrenaeus, and in general its value is not great; it contains features which are certainly legendary. Yet though it seems, at least in places, to be dependent on local Smyrnaean traditions, it nevertheless says nothing of any contact between Polycarp and John. Like most hagiographs it magnifies its subject as far as possible; but it describes Polycarp as the third bishop of his see (the first having been appointed not by John but by Paul), chosen by the people, appointed by the priesthood, and ordained by bishops (22f.). It is impossible to doubt that a local biographer would have recounted Polycarp’s association with John if he could have found a shred of evidence to suggest it. Also, Polycarp, though he quotes I John, shows no knowledge of the Fourth Gospel
“There is no evidence for his [John’s] residence in Ephesus in any orthodox Christian writer earlier than Irenaeus. It cannot but appear probable that if John had been alive in Ephesus (a great center of Christian life and letters) in or near A.D. 100 some trace of the fact would have survived from the literature of the first half of the second century.” Barrett, The Gospel According to St. John, 107.
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