of Judaism in the first century-and one of the fullest to be found in a book about Paul. The book is valuable for that reason alone. It also presents a compelling portrait of Paul as a follower of Jesus who considered himself a Jew and who understood his mission to non-Jews as a vocation within his native Judaism, not a convert from one religion (Judaism) to another religion (Christianity). Clearly, Paul's essential theology and ethics are thoroughly Jewish, as is his interpretive approach to Jewish Scripture. For those who have never read a book on Paul before, it is important to know all this, even though it is not exactly breaking news. When she discusses Jesus, however, Eisenbaum is way off the mark. On the one hand, Eisenbaum is certainly right that Paul's thought is theocentric, that Paul never calls Jesus "God," and that Pauline prayer language is addressed to God though Christ, with Jesus filling the role of mediator. One the other hand, Eisenbaum too facilely claims that Pauline veneration of Jesus in no way infringed on Jewish monotheism. It is very telling that when she discusses the "Christ hymn" in Philippians 2:6-11, she does not discuss verses 6-7, where Paul describes Christ as one who "was in the form of God" and "emptied himself, taking the form of a slave, being born in human likeness, and being found in human form." These lines picture Jesus as the human embodiment of a divine being. One can only conclude that