In order that this hypothesis may be examined, it will be advisable to begin with a brief general survey of the Jewish environment of Paul. The survey will necessarily be of the most cursory character, and it will not be based upon original research. But it may serve to clear the way for the real question at issue. Fortunately the ground has been covered rather thoroughly by recent investigators. In dependence upon Schürer and Charles and others, even a layman may hope to arrive at the most obvious facts. And it is only the most obvious facts which need now be considered. Three topics only will be discussed, and they only in the most cursory way. These three topics are (1) the divisions within Judaism, (2) the Law, (3) the Messiah. The most obvious division within the Judaism of Paul's day is the division between the Judaism of Palestine and that of the Dispersion. The Jews of Palestine, for the most part, spoke Aramaic; those of the Dispersion spoke Greek. With the difference of language went no doubt in some cases a difference in habits of thought. But exaggerations should be avoided. Certainly it is a serious error to represent the Judaism of the Dispersion as being universally or even generally a "liberal" Judaism, inclined to break down the strict requirements of the Law. The vivid descriptions of the Book of Acts point in the opposite direction. Opposition to the Gentile mission of Paul prevailed among the Hellenists of the Dispersion as well as among the Hebrews of Palestine. On the whole, although no doubt here and there individuals were inclined to modify the requirements imposed upon proselytes, or even were influenced by the thought of the Gentile world, the Jews of the first century must be thought of as being a strangely unified people, devoted to the Mosaic Law and jealous of their God-given prerogatives. At any rate, it is a grave error to explain the Gentile mission of Paul as springing by natural development from a liberal Judaism of the Dispersion. For even if such a liberal Judaism existed, Paul did not belong to it. He tells us in no uncertain terms that he was a "Hebrew," not a Hellenist; inwardly, therefore, despite his birth in Tarsus, he was a Jew of Palestine. No doubt the impressions received from the Greek city where he was born were of great importance in his preparation for his life-work; it was no mere chance, but a dispensation of God, that the apostle to the Gentiles spent his earliest years in a seat of Gentile culture. But it was Jerusalem rather than Tarsus which determined Paul's outlook upon life. At any rate, however great or however little was the influence of his boyhood home, Paul was not a "liberal" Jew; for he tells us that he was a Pharisee, more exceedingly zealous than his contemporaries for the traditions of his fathers.