As righteousness came by the Law,' so also return to it on the part of the sinner. Hence, although Rabbinism had no welcome to the sinner, it was unceasing in its call to repentance and in extolling its merits. All the prophets had prophesied only of repentance. [2397] The last pages of the Tractate on the Day of Atonement are full of praises of repentance. It not only averted punishment and prolonged life, but brought good, even the final redemption to Israel and the world at large. It surpassed the observance of all the commandments, and was as meritorious as if one had restored the Temple and Altar, and offered all sacrifices. [2398] One hour of penitence and good works outweighed the whole world to come. These are only a few of the extravagant statements by which Rabbinism extolled repentance. But, when more closely examined, we find that this repentance, as preceding the free welcome of invitation to the sinner, was only another form of work-righteousness. This is, at any rate, one meaning [2399] of the saying which conjoined the Law and repentance, and represented them as preceding the Creation. [2400] Another would seem derived from a kind of Manichaean view of sin. According to it, God Himself was really the author of the Yetser haRa, or evil impulse [2401] (the law in our members'), for which, indeed, there was an absolute necessity, if the world was to continue. [2402] [2403] Hence, the penitent' was really the great one,' since his strong nature had more in it of the evil impulse,' and the conquest of it by the penitent was really of greater merit than abstinence from sin. [2404] Thus it came, that the true penitent really occupied a higher place, stood where the perfectly righteous could not stand.' [2405] There is then both work and merit in penitence; and we can understand, how the gate of penitence is open, even when that of prayer is shut,' [2406] and that these two sentences are not only consistent, but almost cover each other - that the Messianic deliverance would come, if all Israel did righteousness, [2407] and, again, if all Israel repented for only one day; [2408] or, to put it otherwise - if Israel were all saints, or all sinners. [2409]
We have already touched the point where, as regards repentance, as formerly in regard to forgiveness, the teaching of Christ is in absolute and fundamental contrariety to that of the Rabbis. According to Jesus Christ, when we have done all, we are to feel that we are but unprofitable servants. [2410] According to the Rabbis, as St. Paul puts it, righteousness cometh by the Law;' and, when it is lost, the Law alone can restore life; [2411] while, according to Christian teaching, it only bringeth death. Thus there was, at the very foundation of religious life, absolute contrariety between Jesus and His contemporaries. Whence, if not from heaven, came a doctrine so novel as that which Jesus made the basis of His Kingdom?
In one respect, indeed, the Rabbinic view was in some measure derived from the Old Testament, though by an external and, therefore, false interpretation of its teaching. In the Old Testament, also, repentance' was Teshubhah ({hebrew}), return;' while, in the New Testament, it is change of mind' (metanoia). It would not be fair here to argue, that the common expression for repenting was to do penitence' ({hebrew}), since by its side we frequently meet that other: to return in penitence' ({hebrew}). Indeed, other terms for repentance also occur. Thus Tohu ({hebrew}) means repentance in the sense of regret; Charatah, perhaps, more in that of a change of mind; while Teyubha or Teshubhah is the return of repentance. Yet, according to the very common Rabbinic expression, there is a gate of repentance' ({hebrew}) through which a man must enter, and, even if Charatah be the sorrowing change of mind, it is at most only that gate. Thus, after all, there is more in the doing of penitence' than appears at first sight. In point of fact, the full meaning of repentance as Teshubhah, or return,' is only realised, when a man has returned from dereliction to observance of the Law. Then, sins of purpose are looked upon as if they had been unintentional - nay, they become even virtuous actions. [2412]