During these years of Paul's obscurity, both in Arabia and at Tarsus, what was he probably doing? We do not know. But is it unreasonable to conjecture that he must have spent at least a good portion of his time in profound study, to try to reconcile these new views with the past history, traditions and beliefs of his own people? If this new teaching meant only a new ethical standard of life; that men are saved by what they _are_ and _do_, without any reference to _belief_, then the whole Jewish system of sacrifices had no meaning at all, and never did have. We can hardly conceive of Paul, educated as he was in all the lore and traditions of his people, accepting such a view as this. To him all the traditions and practices of his people were at least of divine origin; and hence must have a meaning of eternal significance. Yet, it must have been plain to him that in the natural course of events, as they were then clearly tending, it could not be long until the elaborate temple ritual, with _all_ its sacrifices, oblation, burning bullocks and incense, must soon cease forever! And now for the interpretation. All the ceremonial of Israel had a meaning; but it was symbolic, typical of some reality to come. The blood of bulls and lambs and goats could not in themselves atone for sin; but they could _point_ to the "Lamb of Calvary," slain for the sins of the world. He that was without sin,--"the lamb without spot or blemish,"--was offered as a sacrifice for the sins of others. The law had its purpose, but it was now fulfilled, all its symbolic meaning was consummated in the death of Jesus, and now it must go. It was only a school master, to keep us in the way until the Christ should come. When this "lamb" was slain, God saw his shed blood, and was satisfied. His anger relented, his wrath cooled and the hand of mercy was extended, on the simple condition,--_of faith_. What was the meaning, intent and purpose of this vicarious atonement? According to the belief of the time, that Jesus would soon return in the power and glory of heaven to set up his everlasting kingdom here on earth, it was to prepare a people for this kingdom. This kingdom was to be composed only of those who had been thus prepared for it, by the remission of their sins, thru this blood atonement. The earliest Christians, all of whom were Jews, led by Peter, held that this new kingdom was to be forever limited to Jews and Jewish proselytes. If any Gentile wanted to have any part or lot in this new kingdom, he must first become a Jew. But Paul took a broader view. To him the whole Jewish system was purely preliminary to a greater dispensation, which was now fulfilled; symbolic and typical of a greater reality which was now here; and had therefore fulfilled its purpose and was ended. All symbolic ceremonial was now past forever. There was no longer any distinction between Jew and Gentile as far as God's grace was concerned. The New Kingdom was