I think his is a worthwhile book that is theologically sound, though it does have occasional weaknesses that are worth noting. (Spoilers ahead)Usually, I would ignore the preface to a book, but Michael Reeves role as series editor feels very significant in the direction of the book. In the brief preface, he starts out with strong use of linguistic tools and makes some good points. He sums up the aim of the series as, to reissue Paul’s gospel-based call to an integrity that means living worthily, unitedly, courageously, and humbly.” (p. xii) I was surprised after just quoting Philippians 2:1-3 that begins with Paul speaking on the significance of love that he did not include that as a cornerstone of Gospel based integrity. I think this is particularly important to the book on hand because late in the book I feel like Ferguson focused in on humility as a cornerstone of having the mind of Christ. (p.64) The then doubles down on humility saying it is, “the mark of the worthy life because it is an authentic imitation of Christ.” (p.69) I completely agree with humility as a very important signifier of a life reflective of Christ, but I take issue with the idea that it is “the” singular “mark of the worthy life.” I feel it is likely that this piece of the book was forcing a square block into a rectangular hole to meet one of the goals of the series.Even as I pick on Ferguson, he did a wonderful job with some things. I appreciate the foundation he sets in balancing the reality of grace with works. Without going into much detail, I felt like the first chapter was the strongest one of the book.The second chapter briefly threw me off with his idea of the grammar of the language of faith because I was taking it too literally. As I began to understand what he was doing, I grew in appreciation for the analogies and began to see how they could be helpful. Overall, the second chapter was again strong, though I saw my first hint what I think was an inclination toward bits of eisegesis. For anyone who happens to be unaware of the term, exegesis is pulling meaning out of a biblical text while eisegesis is putting meaning into it. Eisegesis is something theologians are taught to avoid. In reference to 2 Corinthians 12:2, he says he was puzzled by it until he realized Paul was talking about himself. While this may well be the case, the Bible is silent on this and Ferguson expresses it as a certainty. (p. 29-30)Most of the next two chapters is solid, though there is a bit in chapter three when I was surprised by his emphasis on preaching. Most of the content is good, and I am certainly someone who appreciates receiving and contributing good preaching. But I was taken aback when Ferguson said, “preaching is God’s instrument” we behold God’s Glory through. Obviously, I agree this can be a mode through which we can see God’s glory, but it’s certainly not the only mode. At the very least I think any biblical scholar would agree we can experience God’s glory through reading the biblical text.Near the end of the book, there was another moment of eisegesis that bothered me. Ferguson spends a few pages talking about the connection between Paul and Stephen and draws strong conclusions about the impact seeing Stephen stoned had on Paul, saying “for the first time in his life he had met someone who had what he lacked.” (p. 87) While it is possible, perhaps even likely, that the experience seeing Stephen stoned had a significant impact on Paul’s mindset, we do not have biblical evidence to support any confident conclusions. Especially considering we do know that Paul later continued on his journey to Damascus specifically to persecute Christians before Jesus appeared to him in that profound moment.In any theological work, it is worthwhile to watch out for confident assertions where the text only gives us suggestions or more general principles. Despite any flaws, I felt this was a worthwhile read and Ferguson offered some valuable insights along the way. I am glad I read it, and I am happy to add it to my library.