But, after all, inward repentance only arrested the decrees of justice. [2437] That which really put the penitent into right relationship with God was good deeds. The term must here be taken in its widest sense. Fasting is meritorious in a threefold sense: as the expression of humiliation, [2438] as an offering to God, similar to, but better than the fat of sacrifices on the altar, [2439] and as preventing further sins by chastening and keeping under the body. [2440] A similar view must be taken of self-inflicted penances. [2441] [2442] On the other hand, there was restitution to those who had been wronged - as a woman once put it to her husband, to the surrender of one's girdle.' [2443] [2444] Nay, it must be of even more than was due in strict law. [2445] To this must be added public acknowledgment of public sins. If a person had sinned in one direction, he must not only avoid it for the future, [2446] but aim at doing all the more in the opposite direction, or of overcoming sin in the same circumstances of temptation. [2447] Beyond all this were the really good works, whether occupation with the Law [2448] or outward deeds, which constituted perfect repentance. Thus we read, [2449] that every time Israel gave alms or did any kindness, they made in this world great peace, and procured great Paracletes between Israel and their Father in Heaven. Still farther, we are told [2450] what a sinner must do who would be pardoned. If he had been accustomed daily to read one column in the Bible, let him read two; if to learn one chapter in the Mishnah, let him learn two. But if he be not learned enough to do either, let him become an administrator for the congregation, or a public distributor of alms. Nay, so far was the doctrine of external merit carried, that to be buried in the land of Israel was supposed to ensure forgiveness of sins. [2451] This may, finally, be illustrated by an instance, which also throws some light on the parable of Dives in Hades. Rabbi Simeon ben Lakish had in early life been the associate of two robbers. But he repented, returned to his God with all his heart, with fasting and prayer, was early and late before God, and busied himself with the Torah (Law) and the commandments.' Then both he and his former companions died, when they saw him in glory, while themselves were in the lowest hell. And when they reminded God, that with Him there was no regard of persons, He pointed to the Rabbi's penitence and their own impenitence. On this they asked for respite, that they might do great penitence,' when they were told that there was no space for repentance after death. This is farther enforced by a parable to the effect, that a man, who is going into the wilderness, must provide himself with bread and water while in the inhabited country, if he would not perish in the desert.
Thus, in one and another respect, Rabbinic teaching about the need of repentance runs close to that of the Bible. But the vital difference between Rabbinism and the Gospel lies in this: that whereas Jesus Christ freely invited all sinners, whatever their past, assuring them of welcome and grace, the last word of Rabbinism is only despair, and a kind of Pessimism. For, it is expressly and repeatedly declared in the case of certain sins, and, characteristically, of heresy, that, even if a man genuinely and truly repented, he must expect immediately to die - indeed, his death would be the evidence that his repentance was genuine, since, though such a sinner might turn from his evil, it would be impossible for him, if he lived, to lay hold on the good, and to do it. [2452]
It is in the light of what we have just learned concerning the Rabbinic views of forgiveness and repentance that the call of Levi-Matthew must be read, if we would perceive its full meaning. There is no need to suppose that it took place immediately on the cure of the paralytic. On the contrary, the more circumstantial account of St. Mark implies, that some time had intervened. [2453] If our suggestion be correct, that it was winter when the paralytic was healed at Capernaum, we may suppose it to have been the early spring-time of that favoured district, when Jesus went forth again by the seaside.' And with this, as we shall see, best agrees the succession of afterevents.