^{page 90 note 1} Westcott, B. F., The Gospel according to St John (London, 1908).Google Scholar

^{page 90 note 2} Holtzman, H. J., Evangelium, Briefe, und Offenbarung des Johannes (Hand-Comm. z. N.T. Tübingen, 1908).Google Scholar

^{page 90 note 3} Lagrange, M.-J., Évangile selon Saint Jean (7th ed.Paris, 1948).Google Scholar

^{page 90 note 4} Hoskyns, E., The Fourth Gospel (2nd ed.London, 1947).Google Scholar

^{page 90 note 5} Barrett, C. K., The Gospel according to St John (London, 1955).Google Scholar

^{page 91 note 1} Boismard, M.-E., Le Prologue de Saint Jean (Paris, 1953Google Scholar), pp. 69 f. I have referred to this work in my book Grace and Truth (London, 1975), p. 113.Google Scholar

^{page 91 note 2} Kuyper, L. J., ’Grace and Truth: an Old Testament description of God and its use in the Johannine Gospel’, The Reformed Review (September, 1962), xvi, no. 1.Google Scholar

^{page 91 note 3} Schnackenburg, R., The Gospel according to St John (E.T. New York and London, 1968 of German ed. of 1965).Google Scholar

^{page 91 note 4} Brown, R. E., The Gospel according to John (Anchor Bible: New York, 1966).Google Scholar

^{page 91 note 5} Sanders, J. N., The Gospel according to St John (London, 1968).Google Scholar

^{page 91 note 6} Lindars, B., The Gospel of John (New Century Bible: London, 1972).Google Scholar

^{page 91 note 7} Strack, H. L. and Billerbeck, P., Komm. z. N. T. aus Talmud und Midrasch, 11 (3rd ed.Munich, 1961).Google Scholar

^{page 91 note 8} Bernard, J. H., A Critical and Exegetical commentary on the Gospel according to Saint John, 1 (Edinburgh 1928).Google Scholar

^{page 91 note 9} Dodd, C. H., The Interpretation of the Fourth Gospel (Cambridge, 1953), pp. 82, 175–6.CrossRefGoogle Scholar

^{page 91 note 10} Lightfoot, R. H., St John's Gospel, a commentary (Oxford, 1956).Google Scholar

^{page 91 note 11} Schlatter, A., Der Evangelist Johannes (3rd ed.Stuttgart, 1960Google Scholar), pp. 14 f.

^{page 91 note 12} Strachan, R. H., The Fourth Gospel: its significance and environment (3rd ed.London, 1941), p. 14.Google Scholar

^{page 91 note 13} Loisy, A., Le Quatrième Évangile (Paris, 1903), p. 188Google Scholar n., my tr.

^{page 91 note 14} Bultmann, R., Das Evangelium des Johannes (10th ed.Göttingen, 1962), p. 50 n.Google Scholar

^{page 92 note 1} Marsh, John, Saint John (London, 1968).Google Scholar

^{page 92 note 2} Ellis, E. E. and Grässer, E. (eds.), Jesus und Paulus (Göttingen, 1975Google Scholar), art. ‘χάρις paulinienne et χάρις johannique’, pp. 256–82.

^{page 93 note 1} Charles, R. H., ‘Ecclesiasticus’ in Charles, R. H. (ed.), The Apocrypha and Pseudepigrapha of the Old Testament, 1 (Oxford, 1913).Google Scholar

^{page 93 note 2} Field, F. (ed.), Origenis Hexaplorum Quae Supersunt (2 vols. Oxford, 1975).Google Scholar is merely a variant for .

^{page 94 note 3} This information is available in Dodd, C. H., The Interpretation of the Fourth Gospel, p. 175Google Scholar n.; and also in Schnackenburg's commentary on John i. 14. De la Potterie seems to have missed both these references.

^{page 93 note 4} Montgomery, J. A., ‘Hebrew Hesed and Greek Charis’, H.T.R. xxxii (1939), 97–107.Google Scholar He adds that is the rendering of χάρις in John, i. 14, 17Google Scholar in the Hebrew version of the NT translated by Franz Delitzsch.

^{page 93 note 5} Black, M., ‘Does an Aramaic Tradition underlie John i. 16?’, J. T. S. XLII (1941), 96–70.Google Scholar

^{page 94 note 1} Glueck, N., Hesed in the Bible (Cincinnati, 1967Google Scholar; dissertation 1927), p. 72.Google Scholar As long ago as 1892 a correspondent writing to the Expository Times suggested that the phrase might mean ‘the true grace or power’! (Curzon-Siggers, W. S., ‘Grace and Truth’, Exp. T. iv (1892–3), 480.)Google Scholar

^{page 94 note 2} See Holtzmann, , loc. cit.Google Scholar

^{page 94 note 3} E.g. Brooke, A. E., The Johannine Epistles (Edinburgh, 1912Google Scholar); Williams, R. R., The Letters of John and James (Cambridge, 1965).Google Scholar

^{page 94 note 4} Bultmann, R., The Johannine Epistles (E.T. Philadelphia, 1973Google Scholar; German ed. 1967). See also Funk, Robert W., ‘The Form and Structure of II John and III John’, J.B.L. LXXXVI (1967), 424–30Google Scholar, where he maintains that the author's address here corresponds to common literary form.

^{page 95 note 1} Bergmeier, R., ‘Zum Verfasser-Problem des II. und III. Johannesbriefs’, Zeitschrift z. d. Neutestamentliche Wissenschaft, LVII–LVIII (1966–7), 93–100.Google Scholar

^{page 95 note 2} For a relative disparagement of the theological standard of the Johannine Epistles as a whole see also Houlden, J. L., A Commentary on the Johannine Epistles (London, 1973).Google Scholar

^{page 96 note 1} Bultmann, , op. cit. pp. 54–5.Google Scholar Schnackenburg seems to be adopting essentially the same view when he says that John is offering a criticism of contemporary trends in Jewish mysticism.

^{page 96 note 2} I have elaborated it myself in Grace and Truth, pp. 5–7.Google Scholar Compare also Eaglesham, D., Exp. T. xvi, (1904–5Google Scholar), 428: ‘it must follow therefore that, when the grace of God came to men in olden times “the only begotten Son, which is in the bosom of the Father, he declared him”.’

^{page 96 note 3} This point is well made by S. Bartina in an article in Biblica (1968), XLIX, fasc. 1, pp. 89–96Google Scholar, called ‘La vida como historia en el prόlogo al cuarto evangelio’. He relates the Prologue to the rest of the Gospel thus: ‘the historical life of Jesus (the rest of the Gospel) is an explanatory demonstration…of the firmest goodwill (της χάριτος και της άληθείας i. 14, 17) towards men…from the side of God the Father…realised through Jesus Christ…who is the Word incarnate… and God only begotten’ (my tr. of Spanish).

^{page 97 note 1} Because de la Potterie will not allow any reference to Exod. xxxiv, he has to conclude that there was some sort of revelation in the law, since χάριν άντί χάριτος must be understood in his view as referring to Christ in place of the Law (see op. cit. p. 277).Google Scholar

^{page 97 note 2} It can indeed be questioned wheher χάριτν άντί χάριτος can bear the meaning ‘grace upon grace’. M. Rover in an article ‘χάριτν άντί χάριτος’ in Biblica vi (1925), 454–60Google Scholar, has put the case against άντί being the equivalent of επί very clearly and thoroughly. See also Adhémar D'Alès, ‘χάριτν άντί χάριτος (Joann, . i. 16Google Scholar)’, Recherches de science religieuse ix (1919), 384–6Google Scholar, and Jouon, Paul, ‘Jean i. 16: χάριτν άντί χάριτος’, R.S.R. xxii (1932), 206Google Scholar for further defence of this view. All these three adopt a ‘correspondence’ solution to the problem. This is, of course, de la Potterie's solution also.

^{page 98 note 1} See Levi, I., The Hebrew Text of the Book of Ecclesiasticus (Leiden, 1969), p. 58.Google Scholar Also Charles, R. H.op. cit. 1 in loc.Google Scholar

^{page 98 note 2} For a good parallel see Rom, . xi. 34–5Google Scholar, where Paul quotes what was originally a rhetorical question from Isaiah, but obviously regards it as answered by the event of Christ.

^{page 98 note 3} Mack, Burton Lee, Logos und Sophia (Göttingen, 1975), pp. 22–32.Google Scholar

^{page 98 note 4} Op. cit. p. 26Google Scholar, my translation.

^{page 99 note 1} See Braude, W. G. (ed. and tr.), Pesiktha Rabbathi (2 vols. New Haven and London, 1968), 1, 113–14Google Scholar, Piska 5. 11. This work consists of discourses given on the lessons appointed for feast days. The compilation of the work is put by Braude in the sixth or seventh century A.D. The authors of the discourses were Rabbis of the third and fourth centuries A.D. It contains some material that may be older still.

^{page 100 note 1} The last clause represents the rendering of the LXX. The MT means ‘and let them not turn back to folly’.

^{page 100 note 2} Bacher, W., Die Agada der Palestinischen Amoräer (3 vols. Hildersheim 1965), 111, 194.Google Scholar

^{page 100 note 3} Pesiktha Rabbathi, 1, 343–4Google Scholar; see also pp. 703, 821.

^{page 100 note 4} Guilding, A., The Fourth Gospel and Jewish Worship (Oxford, 1960Google Scholar). She devotes a whole chapter to the Hanukkah, but does not mention our passage.