In this work, Brian Rosner brings his knowledge of Pauline ethics to bear on the highly contested subject of Paul and the law for the purpose of answering the question: ‘how does the law relate to the issue of how to walk and please God?’ (p. 27). Rosner's study does not attempt, as do many other treatments, to be exhaustive in its analysis of the relevant Pauline texts or the history of interpretation. These are conscious decisions on Rosner's part, made in the interest of leading his readers around some of the issues which tend to overwhelm audiences who are just starting to engage with this complex topic.

According to Rosner, the crux of the problem of comprehending Paul and the law lies in the apparent disconnect between ‘Paul's negative critique and positive approval of the law’ (p. 45). Rather than trying to minimise this, Rosner structures his work so that the tension is emphasised. Chapters 2 and 3 detail Paul's explicit and implicit criticism of the law. Chapter 4 focuses on the motif of replacement, examining phrases Paul substitutes in arguments in which readers, particularly those attuned to Paul's Jewish background, might expect to find the law featured prominently. Chapters 5 and 6 investigate the positive roles the law plays in Paul's argumentation. Rosner concludes by offering a hermeneutical solution to the problem of Paul and the law which fully recognises and embraces the varied nature of Paul's descriptions. The key for Rosner isn't making every description harmonise, but rather tracking the major moves Paul makes in relation to the law. Rosner sums the moves up using the three Rs of repudiation, replacement and reappropriation: Paul repudiates the law as law-covenant, replaces it with the emphases of union with Christ and life in the Spirit and reappropriates it as prophecy and wisdom. Christians (early and contemporary) are obliged to retain the law, but not observe it.

The main strengths of Rosner's work lie in the degree of clarity he is able to achieve and the scope of primary texts he engages. In a mere 256 pages, he has written broadly enough to inform readers of the major contours of the debates on Paul and the law, while simultaneously taking the time to point out and describe specific factors, for example, the ‘totality transfer’ fallacy, which have hindered conversations from advancing. All the while, he has integrated a wider array of material from the Pauline corpus than one normally finds in these types of studies, drawing from all the undisputed (and disputed!) Pauline letters save Philemon. That being said, it would have been nice to see a more sustained engagement with Romans 2:12–16 – arguably the most contentious text in these discussions. Rosner's brief comment that this passage constitutes an ‘exceptional setting’ (p. 95) wherein Paul uses language he would avoid ‘in more sober contexts’ (p. 95) is fair, but it feels as if he has missed an opportunity to bolster his argument by tackling this controversial pericope head on.

Nonetheless, Rosner has accomplished his overall aims admirably. He set out to produce a study which is both fresh and readable. Anyone setting out to explore the topic of Paul and the law will be hard pressed to find a more reliable guide.