Paul stresses female obedience and the need for continence. Saunders notes that, because of Paul's Jewish culture, his experiences and personal beliefs regarding sexuality were likely very different from those to whom he preached. Greco-Roman sexuality took a far more flexible view of divorce and intermartial relations than did Paul's Jewish culture. While the Letter to the Romans became one of the most foundational documents in Christian history, it is set in a very definable context, with a "specific history" and plans. Saunders focuses on Romans as the seminal text that defines Paul's mission. Written to the Roman community, Paul says that he was sent by God to make their offering acceptable, and Jesus was sent to glorify the God of Israel. Paul had unique confidence in his mission, but was worried when he wrote both Romans and Galatians: "he asked the Romans to pray that he would be delivered from unbelievers" and "feared rejection by the Jewish members of the Christian movement," who disagreed with his teachings. Even within conventional Christian iconography, this conflict between Paul and other Apostolic traditions can be seen -- Peter receives the 'keys' of the church, and founds the church upon a rock of continuity. In contrast, Paul, who never met Jesus, and persecuted Jesus before teaching the gospel, was an itinerant preacher, preaching a portable version of Christianity that could be incorporated into gentile life, even while Paul urged gentiles to righteousness.

Perhaps the greatest strength of this book is the clarity with which Saunders makes his argument, which is essentially a defense of Biblical historicism. He makes Paul into a character in the book, musing upon his mission, and makes the writing of Galatians and Romans a historical act, in answer to a series of problems confronting Paul,...

Saunders reminds us that regardless of our faith, scripture is transmitted through historical practices and knowledge.
Another great strength of the book is its focus, on two critical letters to the Christian community, centering on an issue that was of great interest to Christians then, but not to us now. It reminds the reader of the difference of his or her perspective from the Christian community of Paul's day. Then it was quite contentious whether Christians were also Jews, and if gentiles needed to become part of the Jewish community to become full believers in Christ. This issue has now been theologically 'settled,' while other issues perplex and divide Christians today. We always see scripture through the lens of our own history.

This strength, however, is to some degree the book's weakness. Just as the Paul of Romans and Galatians is slightly different, as the Apostle changed his perspective slightly over time, the entire Pauline corpus shows clear shifts in thoughts and contradictions, as Paul hammered out his philosophy in real time. Ultimately, Saunders suggests a coherent historical development for Paul, but if other documents were also considered, a more 'ragged' Paul might develop. Additionally, his stress upon simplicity can also make the historical narrative seem to brief -- some added chapters fleshing out more general questions of Paul's life and mission would be helpful. But for a student wishing to gain an academic version of Paul, to insert into his or her studies, or even discuss as a comparative perspective in a theological setting, this book is both useful and accessible to the layperson.

E.P. Saunders, Paul: A Very Short Introduction, (New York: Oxford University Press, 2001), p.66.