d to expand and
spiritualize Judaism; Paul in some senses turns it upside down." His
work may have been necessary to bring home the Word to the heathen,
but it utterly breaks the continuity of development. Paul himself was
little of a philosopher, and those to whom he preached were not
usually philosophical communities such as Philo addressed at
Alexandria, but congregations of half converted, superstitious pagans.
The philosophical exposition of the law was too difficult for them,
while the observance of the law in its strictness demanded too great a
sacrifice. The spiritual teaching of Jesus was dissociated by his
Apostle from its source, and the break with Judaism was deliberate and
complete. The fanatical zest of the missionary dominated him, and he
proclaimed distinctly where the new Hebraism which was offered to the
Gentile should depart from the historic religion of the Jews: "For Christ
is the end of the law for righteousness to everyone that believeth,"[356]
he says to the Romans; and to the Galatians: "As many as are of the works
of the law are under the curse."[357] "Christ hath redeemed us from the
curse of the law.... But before faith came, we were kept under the law,
shut up with the faith which should afterwards be revealed. Wherefore
the law was our schoolmaster to bring us unto Christ that we might be
justified by faith. But after that faith is come, we are no longer
under a schoolmaster." Paul's position then--and he is the forerunner
of dogmatic Christianity--involved a rejection of the Torah; and it is
this which above all else constituted his cleavage from both Judaism
and the Philonic presentation of it.

Philo is commonly regarded as the forerunner of Christian teaching,
and it is doubtless true that he suggested to the Church Fathers parts
of their theology, and represented also the missionary spirit which
inspired the teaching of some Apostles. But it must be clearly
understood that he shared still more the spirit of Hillel, whose maxim
was "to love thy fellow-creatures and draw them near to the Torah,"
and that he would have been fundamentally opposed to the new
missionary attitude of Paul. The doctrines of the Epistle to the
Romans, or the Epistle to the Ephesians, are absolutely antipathetic
to the ideal of the "Allegories of the Laws." Paul is allied in
spirit--though his expression is that of the fanatic rather than of
the philosopher--to the extreme allegorist section of philosophical
Jew