By George R.Beasley- Murray
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The saying concerning raising sons to Abraham from stones is directed against the pride of the Jew, who thought himself secure simply because he was a Jew and so turned the promise of grace into an immoral security. But God could raise up sons to Abraham if necessary! 1 The idea that the people of God were no longer the people of God finds no place in John's teaching; he was sent to them precisely because they were such. In short, there is no point at which contact can be found between John's baptism and proselyte baptism; there seems to be no ground therefore for the repeated assertion that the former was derived from the latter.
64; Moore, op. , p. 193; Rowley, Relevance of Apocalyptic, znded. 1947, pp. 63 ff; Oesterley and Robinson, A History of Israel, vol. II, 1932, pp. 306 n; Herford, Talmud and Apocrypha, 1933, p. 233; Albright, From the Stone Aft to Christianity, 1940, p. 279. ' The Apocryphal Literature, 1945, p. 131. ' Kautzach's Apokryphen and Pseudepigraphen del Alien Testaments, vol. II. 1900, pp. 459 f. D. as impossible for the composition of the Testaments. D. 200, a hypothesis which has many difficulties in the way of its acceptance.
For John repentance is a divine act on a man; the means through which this miracle is given and is experienced is baptism', Johannes der Tdufer, pp. 68 f. See also his commentaries Das Evangelium des Markus, p. 14, Das Evangelium des Matthdus, ed. Schrnauch, Gottingen 1958, p. 44. THE ANTECEDENTS OF CHRISTIAN BAPTISM 35 manifestly a one-sided emphasis; it demands decision on an 'eitheror' which the New Testament writers would not have recognized. 2). 1 On the other hand it is Matthew who delivered to us the phrase 'baptism for repentance'; he evidently saw in baptism a divine work, the fruit of which was conversion.
Baptism in the New Testament (Biblical & Theological Classics Library) by George R.Beasley- Murray