This monograph, a revision of a 2016 dissertation at the University of Siegen, Germany, argues that the Gospel of John uses the ergon word group at key points and in a distinctive way and examines the role and function of ergon/ergazesthai through the insights of linguistics and Ruben Zimmerman’s concept of implicit ethics. The book features an introduction (pp. 1–7), three main sections, and a conclusion (pp. 286–95) as well as a bibliography (pp. 299–316) and indexes of ancient texts (pp. 317–20), authors (pp. 321–22), and subjects (pp. 323–24).The first section (pp. 9–76) consists of three chapters that cover foundational issues. The first chapter (pp. 11–19) considers John’s use of language and the ergon word group, drawing attention to the fact that there is both a simplicity and a complexity when it comes to language in the Gospel of John that requires attentive research. Chapter 2 (pp. 20–50) offers a review of literature; the nature of this project causes it to discuss previous work on the subject of work/works in John as well as the nature of ethics in the Gospel. The study’s distinctive approach that draws attention to semantics as well as ethics appears in the third chapter (pp. 51–76). Drews’s analysis considers the situation of the original readers while also focusing on the text itself and the impact it should have on the reader. The discussion of the original readers does not depend on speculative reconstructions of the community, though, but rather focuses more broadly on the cultural and historical background of the text. The use of semantics utilizes recent insights into the area of lexical fields; his semantic work therefore is attuned to current trends and does not depend on problematic assumptions or methodologies adopted in the past. This chapter also notes five key elements used to find implicit ethics, as one must observe (1) the speech forms and (2) the norms found in a passage, (3) reflect on their moral significance, and consider (4) the subject of the ethic and (5) the scope of the ethic. These categories are used later in the book when examining passages in John.The second part of the study (pp. 77–160) examines the ergon word group from a semantic perspective while bringing the Gospel of John into dialogue with other ancient writings. Chapter 4 (pp. 79–103) examines the concept ergon in Aristotle with particular focus on his Nicomachean Ethics, highlighting how ergon is used as a technical term and how its use has some similarities and differences with the Gospel of John. The fifth chapter (pp. 104–33) examines a variety of Greek, Jewish, and Christian texts through a corpus linguistic approach. Drews explains the nature of this method and notes how the significance of the ergon word group in John and its connections to ethics becomes more apparent through this comparison. The author then turns to the meaning of ergon and ergazesthai in Gospel of John in ch. 6 (pp. 134–60). This chapter examines the sorts of contexts in which ergon and ergazesthai appear as well as aspects such as the forms (e.g., singular or plural) or subject (e.g., human, God, Jesus) of the term. One thing that becomes apparent is that ergon should not simply be viewed as a synonym for a miracle, as ergon and ergazesthai appear in places that discuss the connection between one’s character and conduct, opposition, the mission of the Son sent by the Father, the relationship of a rabbi and his students, and belief. Overall, Drews notes that the word occurs in soteriological, Christological, and ecclesiological settings and also has moral and ethical significance.The final part of the book (pp. 161–285) focuses on the ergon word group in terms of ethics through analysis of particular passages in John. Due to its function in providing an overall framework for understanding ergon and ergazesthai in the rest of the narrative, John 3:18–21 receives the most substantial treatment (ch. 7; pp. 163–95). The other three chapters of the section each cover a variety of texts in which the ergon word group appears under the categories established in the analysis of 3:18–21: the realm of light (ch. 8; pp. 196–236), the realm of darkness (ch. 9; pp. 237–52), and an ambivalent area of action (ch. 10; pp. 253–85). This last category is particularly notable since dualism is often associated with the Gospel of John; Drews argues that there are passages (John 6:26–35; 7:2–9; 7:15–24; 10:32–42; 14:8–11) that call for action and thus assume that people can move from one realm to the other, summoning the reader to move forward in faith.The book features a unique approach that causes it to make a distinctive contribution to the field. Drews shows that advances in terms of interdisciplinary studies and technology create a path forward to the study of words that can avoid errors of previous eras. Readers can thus benefit both from examining the methodology of the author as well as his particular insights into the text. The author covers much material in terms of breadth and depth, so it requires a careful read; the inclusion of numerous charts and a clear structure aid the reader, but one will need to read the work closely to absorb the methodological and exegetical points found in this book.