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Salvation by Grace: The Case for Effectual Calling and Regeneration
In Salvation by Grace, Matthew Barrett comprehensively defends the doctrine of
monergism (the teaching that regeneration is exclusively the work of God) primarily
by looking at Scripture but also by examining Reformed theologians and confessions.
Barrett also provides a helpful evaluation of both the Arminian position and contemporary
attempts to chart a middle course between Calvinistic and Arminian systems.
“ ‘Salvation is of the Lord.’ All Christians would affirm this good news. Yet only
monergism carries it through to the end, without equivocation. In this winsome and
well-researched defense, Matthew Barrett clears away the brush—caricatures and distortions
on both sides of the debate—to expose the wonder of God’s amazing grace.”
— Michael Horton, J. Gresham Machen Professor of Systematic Theology and
Apologetics, Westminster Seminary California
“Matthew Barrett’s work on regeneration represents scholarship at its best. His
book is exegetically convincing and theologically profound, with significant pastoral
consequences.”
— Thomas R. Schreiner, James Buchanan Harrison Professor of New Testament
Interpretation, The Southern Baptist Theological Seminary, Louisville, Kentucky
“This is quite simply the most thorough and convincing account of divine sovereignty,
both over the new birth and over effectual calling, that I’ve ever read.”
— Sam Storms, Lead Pastor for Preaching and Vision, Bridgeway Church,
Oklahoma City
“Matthew Barrett lays out the historical, theological, and biblical material, and
presents a compelling case for classic anti-Pelagian theology. Very helpful.”
— Carl R. Trueman, Paul Woolley Professor of Church History, Westminster
Theological Seminary, Philadelphia
Matthew Barrett (Ph.D., The Southern Baptist Theological Seminary)
is assistant professor of Christian studies at California Baptist University and
executive editor of Credo Magazine.
monergism (the teaching that regeneration is exclusively the work of God) primarily
by looking at Scripture but also by examining Reformed theologians and confessions.
Barrett also provides a helpful evaluation of both the Arminian position and contemporary
attempts to chart a middle course between Calvinistic and Arminian systems.
“ ‘Salvation is of the Lord.’ All Christians would affirm this good news. Yet only
monergism carries it through to the end, without equivocation. In this winsome and
well-researched defense, Matthew Barrett clears away the brush—caricatures and distortions
on both sides of the debate—to expose the wonder of God’s amazing grace.”
— Michael Horton, J. Gresham Machen Professor of Systematic Theology and
Apologetics, Westminster Seminary California
“Matthew Barrett’s work on regeneration represents scholarship at its best. His
book is exegetically convincing and theologically profound, with significant pastoral
consequences.”
— Thomas R. Schreiner, James Buchanan Harrison Professor of New Testament
Interpretation, The Southern Baptist Theological Seminary, Louisville, Kentucky
“This is quite simply the most thorough and convincing account of divine sovereignty,
both over the new birth and over effectual calling, that I’ve ever read.”
— Sam Storms, Lead Pastor for Preaching and Vision, Bridgeway Church,
Oklahoma City
“Matthew Barrett lays out the historical, theological, and biblical material, and
presents a compelling case for classic anti-Pelagian theology. Very helpful.”
— Carl R. Trueman, Paul Woolley Professor of Church History, Westminster
Theological Seminary, Philadelphia
Matthew Barrett (Ph.D., The Southern Baptist Theological Seminary)
is assistant professor of Christian studies at California Baptist University and
executive editor of Credo Magazine.
429 pages, Kindle Edition
First published June 15, 2013
23 people are currently reading
170 people want to read
About the author
Matthew Barrett
50 books119 followersMatthew Barrett (MDiv, PhD, Southern Baptist Theological Seminary) is associate professor of Christian theology at Midwestern Baptist Theological Seminary and the executive editor of Credo Magazine. He is the author of numerous books, including God's Word Alone, 40 Questions about Salvation, Reformation Theology, John Owen on the Christian Life, and Salvation by Grace. He is also the host of the Credo podcast where he talks with fellow theologians about the most important doctrines of the faith. He lives in Kansas City.
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Displaying 1 - 19 of 19 reviews
February 27, 2024
A simplified version of his PhD thesis, though it is still a weighty work in its own right. Matthew Barrett responds to historical and modern challenges to monergistic salvation and effectively answers them. The discussion of the well-meant offer was oversimplified, and the author did not deal with the obvious difficulties in reconciling the notion that God has a *proper* desire for the salvation of the reprobate with other biblical doctrines. This point, however, was only a minor part of the book. As it was one of his early works, Dr Barrett name-checked a lot. It is not a bad thing as such, but there were times that I wanted to read his thoughts rather than those of some relatively minor modern Reformed theologian whom he quoted.
December 22, 2023
Salvation by Grace: The Case for Effectual Calling and Regeneration by Matthew barrett was a good book, I had been told that this was one of the best modern-day defenses of effectual calling or the idea of regeneration preceding faith. The critique of classical Arminianism, specifically the section on libertarian freedom was weak. But I overall enjoyed it, and thought that it was a good defense of the Reformed perspective on this subject.
September 28, 2013
I have been looking for a book like this for a good while. This is no fluffy 60 page book about felt-needs or five steps to reaching your potential. Here we have Biblical meat. For too long the Church has published books with the nutritional value of cotton candy. Barrett gives us a book you can sink your teeth into.
This is the Gospel - Salvation by Grace! Like Spurgeon said, it is "All of Grace" If God is the one who saves, we have nothing to boost about.
Barrett gives us an overview of the debate between Arminians and Calvinists. The difference from many other books on the same subject is the depth of thought. He not only gives us an overview, he takes us deeper into the subjects of depravity, free will, and grace. These are things that should make our hearts melt. To know that salvation is not by something I do (works) is a glorious freedom.
Here we find that we can not perform enough good works to be saved. We need God! We need Him to reach down and save us. We can not save ourselves.
The author shows in detail the difference between synergism and monergism. How much does God accomplish in salvation? How much does man? Where does faith come from? God or Man? Does unregenerate man have a free will? Does a sinner desire salvation? Does God offer salvation to all?
I truly enjoyed this book. It is one that should not only be read, but should be studied with pen in hand.
If you are looking for a fortune cookie devotional, this is not your book. But if you are looking for something to take you deeper into God's word and give you a reason to glorify God, this is you book.
I give it 5 out of 5 stars.
I received this book, free of charge, from P&R Publishing Company and Netgalley in exchange for an honest review.
This is the Gospel - Salvation by Grace! Like Spurgeon said, it is "All of Grace" If God is the one who saves, we have nothing to boost about.
Barrett gives us an overview of the debate between Arminians and Calvinists. The difference from many other books on the same subject is the depth of thought. He not only gives us an overview, he takes us deeper into the subjects of depravity, free will, and grace. These are things that should make our hearts melt. To know that salvation is not by something I do (works) is a glorious freedom.
Here we find that we can not perform enough good works to be saved. We need God! We need Him to reach down and save us. We can not save ourselves.
The author shows in detail the difference between synergism and monergism. How much does God accomplish in salvation? How much does man? Where does faith come from? God or Man? Does unregenerate man have a free will? Does a sinner desire salvation? Does God offer salvation to all?
I truly enjoyed this book. It is one that should not only be read, but should be studied with pen in hand.
If you are looking for a fortune cookie devotional, this is not your book. But if you are looking for something to take you deeper into God's word and give you a reason to glorify God, this is you book.
I give it 5 out of 5 stars.
I received this book, free of charge, from P&R Publishing Company and Netgalley in exchange for an honest review.
March 25, 2022
As expected, “Salvation by Grace” is an excellent and thoroughly Biblical case for effectual calling and regeneration’s synonymity and place in the Ordo Saludis. This is an abridged adaptation of Barrett’s dissertation and so has the ability to feel repetitive due to his hyper-focused approach to research and writing. Nevertheless, this is a great resource for someone struggling to understand the clarity between the Calvinist / Arminian debate.
Read for Matthew Barrett’s Theology ii course at MBTS.
Read for Matthew Barrett’s Theology ii course at MBTS.
October 10, 2024
If you are trying to think through the importance of Reformed theology in salvation this book is for you!
Barrett shows the reader that regeneration precedes faith in the ordo. He shows how this idea began in history, and how it is biblically based. He then refutes the Arminian position and some modern-day "via media" positions. The author ends his book by showing the reader that: “Only when grace is unconditional, monergistic, and effectual, not only in election but also in special calling and regeneration, does God receive his rightful glory.” (317). Barrett's book is helpful and thorough.
Barrett shows the reader that regeneration precedes faith in the ordo. He shows how this idea began in history, and how it is biblically based. He then refutes the Arminian position and some modern-day "via media" positions. The author ends his book by showing the reader that: “Only when grace is unconditional, monergistic, and effectual, not only in election but also in special calling and regeneration, does God receive his rightful glory.” (317). Barrett's book is helpful and thorough.
April 30, 2021
For Reformed Christians, the sovereignty, holiness, and glory of God are at stake when we ascribe credit to the will of man. With due respect to other vital aspects of Reformed Theology, monergism (regeneration precedes faith) is the key to Reformed soteriology.
December 21, 2014
The author plainly states the reformed doctrines of effectual calling and regeneration, specifically in terms of how they fit into the ordo salutis, preceding conversion. The argument is a theologically straight forward presentation that is impeccably consistent throughout, yet tends to be redundant from chapter to chapter. While everything written here reinforces what I've studied about monergism over the years, overall the book was not as theologically challenging as other reviewers have stated. Don't be intimidated that it was written as a portion of the PhD dissertation. I read the entire 314 pages in about 3 hours.
August 28, 2019
This book is an attempt to prove that the order of God's work in salvation is Effectual Calling, Regeneration, Faith. The book failed to accomplish this.
I will touch on only three major failures in this review:
(1) Colossians 2:11-14 was not explained in the book. "12. ...you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses... God made alive together with him, having forgiven us all our trespasses". So, "raised with him through faith" is parallel to "made alive together with him" after "forgiven". Therefore faith and forgiveness come before regeneration.
(2) The book distinguished "eternal life" and "saved" from "born again" and "regeneration". The author believed that this imposed distinction solves the problem of John 3:14-16, which clearly puts faith before eternal life, even though the context is "born again". Also, he believes it solves Ephesians 2:4-9, "by grace you have been saved through faith", clearly faith before saved. He fails to explain why 2:5, in his view, does not equate "made us alive" with "by grace you have been saved". "Made us alive" and "saved" are clearly the same in this passage.
(3) He accuses anyone who asserts "faith precedes regeneration" as believing in synergism, the teaching that a person works together with God for salvation. Monergism is the doctrine that God does all of the work for salvation. In order to assert this, he must prove that faith is a work. He fails to overcome the sharp distinction the Scriptures make between faith and work. Since "faith" is not a "work", monergism, as defined as God's work, is not violated by "faith precedes regeneration".
It amazes me that an entire book is devoted to "proof" of a simple statement: "when the Holy Spirit regenerates a human soul, the purpose of that regeneration is to bring that person to saving faith in Jesus Christ." If that statement were a Christian truth, it would certainly not need a whole book to prove it.
I sincerely believe that the author is my brother in Christ. I hope he believes the same about me.
I will touch on only three major failures in this review:
(1) Colossians 2:11-14 was not explained in the book. "12. ...you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses... God made alive together with him, having forgiven us all our trespasses". So, "raised with him through faith" is parallel to "made alive together with him" after "forgiven". Therefore faith and forgiveness come before regeneration.
(2) The book distinguished "eternal life" and "saved" from "born again" and "regeneration". The author believed that this imposed distinction solves the problem of John 3:14-16, which clearly puts faith before eternal life, even though the context is "born again". Also, he believes it solves Ephesians 2:4-9, "by grace you have been saved through faith", clearly faith before saved. He fails to explain why 2:5, in his view, does not equate "made us alive" with "by grace you have been saved". "Made us alive" and "saved" are clearly the same in this passage.
(3) He accuses anyone who asserts "faith precedes regeneration" as believing in synergism, the teaching that a person works together with God for salvation. Monergism is the doctrine that God does all of the work for salvation. In order to assert this, he must prove that faith is a work. He fails to overcome the sharp distinction the Scriptures make between faith and work. Since "faith" is not a "work", monergism, as defined as God's work, is not violated by "faith precedes regeneration".
It amazes me that an entire book is devoted to "proof" of a simple statement: "when the Holy Spirit regenerates a human soul, the purpose of that regeneration is to bring that person to saving faith in Jesus Christ." If that statement were a Christian truth, it would certainly not need a whole book to prove it.
I sincerely believe that the author is my brother in Christ. I hope he believes the same about me.
September 1, 2016
This is a fantastic book. The best primer on Reformed Theology I've ever read. I dare say, if Mathew Barrett doesn’t convince you of Calvinism, nothing will. Barrett is so fair to his opponents’ that I was half converted to Arminianism by his descriptions. His responses were well-reasoned and faithful to Scripture. Maybe the best complement is that SbG is riveting. I couldn’t tear my eyes away and lost hours of sleep in my excitement. Another great complement: I may have broken a personal record in notes (see below)
Notes:
(1) Personal note: this book is a defense of "monergism". It's interesting, but I had never heard this term until I started exploring reformed Doctrine. To that extent, Barrett begins with a subtle straw man. There aren't very many arminianists who would affirm a proposition like, "I'm a partner with God in my salvation", or "I played a part in my salvation; I take some credit for saving myself". Rather, most Wesleyans believe God saves and man receives. The man pulled from a fire hardly thinks he can congratulate himself solely because he didn't resist the fireman.
(2) Barrett touches on the crucial problem, "if man is unable then he cannot be held responsible."(49) Barrett rightly observes that Paul holds his readers accountable for breaking the law. I'm not sure this satisfies the larger question , If God unilaterally rescues men, and he withholds rescue from the reprobate, then how is the reprobate responsible on the matter of salvation*
(4) Personal note: If God desires all to be saved, then what's stopping him? Their sin? Why isn't it stopping him with regard to the elect?
(5) It is man's duty to repent and believe (74)
(6) Personal note: Barrett stumbles when defending the “ well-meant" gospel, when he attempts to turn the tables on the Arminian. He misunderstands the Ordo salutis (78)
(7) Barrett makes a good case for effectual calling (92)
(8) God works in his elect in two ways: within, through the spirit; without, through the word (132)
(9) Ought implies can? What about the law? (142)
(10) Personal note: Bennett's discussion on monergism through 158 reinforces my suspicion of the subtle straw man. No one the side of Pelagius believes that we are contributing in some way to our Salvation. Bennett rightly points out that being born again is something that happens to us. We are passive, and we contribute nothing. Are there are Arminians who deny this? Rather, the Arminian holds that man's response is simply to receive. To allow himself to be acted upon.
(11) Personal note: the Calvinist believes that faith is solely from God. It's part of the process of Salvation, and it is imputed every bit as much as justification. (160) The arminian agrees. There is a sense in which faith is from God (Gal 5:22), however there is a very genuine sense in which it is man's response to God. Laying aside the "ought=can" conundrum, consider Christ's reaction to the woman requesting Crumbs from the master's table. Jesus marveled at her faith (Matthew 15:28) . This is an awkward passage on Calvinism.
(12) Personal note: if there is one major adjustment Barret is impressing upon me: the passive nature of belief cannot be overstated (188)
(13) Personal note: in admitting that the "gift" of eph 2:8 refers to salvation in toto as opposed to "faith" on pain of grammatical violence, he unwittingly concedes the argument (198)
(14) Personal note: faith is definitionally intrinsic. To say otherwise creates a logical incoherence. That is, I am not able to believe something on another's behalf. Or by some exercise of will compel someone to change her mind. We have different words for these happenings (coercion, brainwashing). On the other hand, there are a number of similarly intrinsic traits that can be spoken of as "originating" from another person. My wife might bring me joy, or my nieghbor might make me angry. Yet we understand that while they might provoke or inspire these things, in the truest sense they emanate from me. When the Calvinist speaks of faith as something imputed upon us in the same vein as regeneration, he robs the word of its very meaning.
(15) Personal note: The Olympic committee granted the athletes participation. Who is participating?
(16) I'm impressed with how fair Bennett is with opposing positions. (244)
(17) As I read, I'm more sympathetic with Bennett’s grievance with synergism. He finds the idea that man has any logical component in the "ordo salutis" unpalatable. For my part, I find the term unfortunate. The root of "synergy" overemphasizes man's part (245)
(18) Personal note: the Calvinist reading on the "all" passages is unsatisfying. They interpret "all without distinction" as opposed to "all without exception". I don't find warrant for this in Scripture. It's true that some used of "all” or “world” clearly are limited in scope, "your faith is known by all...", these passages do not mean "all kinds of people". They mean all. It might be limited to all within a set, for instance all within the greater Roman churches, but this is hardly precedent for an "all kinds of" interpretation (256)
(19) Personal note: Jonathan Edwards critique of free will (263) fails because it doesn't take into account deliberation. Truly the reasons leading up to a free choice will be identical, but I can choose otherwise upon reflecting on my decision. For instance, left alone I might always choose chocolate ice cream. My preferences compel me. But as I stand before the cashier, I have a genuine choice to be adventurous and try that butter pecan. The power of deliberation drives my freedom, and it defeats Edward's valid observation of the background influences.
(20) Bennett addresses my objection on the subtlety of faith. Apparently it originated with Melancthon (271)
(21) Bennett's concern that Arminianism robs God of his glory because it makes man's acceptance the determinative factor is a construct of Calvinism. The objection doesn't even make sense unless you presuppose Calvinism. Bennett quotes Olsen about a beggar who is on the verge of starvation and receives a gift of food. The person who saves him is rightly heralded as a hero, and no one "glorifies" the beggar for simply receiving the gift. While it's true that the beggar's acceptance is the "determinative factor" on whether or not he starves, I hardly see how that robs glory from his saviour (277)
Notes:
(1) Personal note: this book is a defense of "monergism". It's interesting, but I had never heard this term until I started exploring reformed Doctrine. To that extent, Barrett begins with a subtle straw man. There aren't very many arminianists who would affirm a proposition like, "I'm a partner with God in my salvation", or "I played a part in my salvation; I take some credit for saving myself". Rather, most Wesleyans believe God saves and man receives. The man pulled from a fire hardly thinks he can congratulate himself solely because he didn't resist the fireman.
(2) Barrett touches on the crucial problem, "if man is unable then he cannot be held responsible."(49) Barrett rightly observes that Paul holds his readers accountable for breaking the law. I'm not sure this satisfies the larger question , If God unilaterally rescues men, and he withholds rescue from the reprobate, then how is the reprobate responsible on the matter of salvation*
(4) Personal note: If God desires all to be saved, then what's stopping him? Their sin? Why isn't it stopping him with regard to the elect?
(5) It is man's duty to repent and believe (74)
(6) Personal note: Barrett stumbles when defending the “ well-meant" gospel, when he attempts to turn the tables on the Arminian. He misunderstands the Ordo salutis (78)
(7) Barrett makes a good case for effectual calling (92)
(8) God works in his elect in two ways: within, through the spirit; without, through the word (132)
(9) Ought implies can? What about the law? (142)
(10) Personal note: Bennett's discussion on monergism through 158 reinforces my suspicion of the subtle straw man. No one the side of Pelagius believes that we are contributing in some way to our Salvation. Bennett rightly points out that being born again is something that happens to us. We are passive, and we contribute nothing. Are there are Arminians who deny this? Rather, the Arminian holds that man's response is simply to receive. To allow himself to be acted upon.
(11) Personal note: the Calvinist believes that faith is solely from God. It's part of the process of Salvation, and it is imputed every bit as much as justification. (160) The arminian agrees. There is a sense in which faith is from God (Gal 5:22), however there is a very genuine sense in which it is man's response to God. Laying aside the "ought=can" conundrum, consider Christ's reaction to the woman requesting Crumbs from the master's table. Jesus marveled at her faith (Matthew 15:28) . This is an awkward passage on Calvinism.
(12) Personal note: if there is one major adjustment Barret is impressing upon me: the passive nature of belief cannot be overstated (188)
(13) Personal note: in admitting that the "gift" of eph 2:8 refers to salvation in toto as opposed to "faith" on pain of grammatical violence, he unwittingly concedes the argument (198)
(14) Personal note: faith is definitionally intrinsic. To say otherwise creates a logical incoherence. That is, I am not able to believe something on another's behalf. Or by some exercise of will compel someone to change her mind. We have different words for these happenings (coercion, brainwashing). On the other hand, there are a number of similarly intrinsic traits that can be spoken of as "originating" from another person. My wife might bring me joy, or my nieghbor might make me angry. Yet we understand that while they might provoke or inspire these things, in the truest sense they emanate from me. When the Calvinist speaks of faith as something imputed upon us in the same vein as regeneration, he robs the word of its very meaning.
(15) Personal note: The Olympic committee granted the athletes participation. Who is participating?
(16) I'm impressed with how fair Bennett is with opposing positions. (244)
(17) As I read, I'm more sympathetic with Bennett’s grievance with synergism. He finds the idea that man has any logical component in the "ordo salutis" unpalatable. For my part, I find the term unfortunate. The root of "synergy" overemphasizes man's part (245)
(18) Personal note: the Calvinist reading on the "all" passages is unsatisfying. They interpret "all without distinction" as opposed to "all without exception". I don't find warrant for this in Scripture. It's true that some used of "all” or “world” clearly are limited in scope, "your faith is known by all...", these passages do not mean "all kinds of people". They mean all. It might be limited to all within a set, for instance all within the greater Roman churches, but this is hardly precedent for an "all kinds of" interpretation (256)
(19) Personal note: Jonathan Edwards critique of free will (263) fails because it doesn't take into account deliberation. Truly the reasons leading up to a free choice will be identical, but I can choose otherwise upon reflecting on my decision. For instance, left alone I might always choose chocolate ice cream. My preferences compel me. But as I stand before the cashier, I have a genuine choice to be adventurous and try that butter pecan. The power of deliberation drives my freedom, and it defeats Edward's valid observation of the background influences.
(20) Bennett addresses my objection on the subtlety of faith. Apparently it originated with Melancthon (271)
(21) Bennett's concern that Arminianism robs God of his glory because it makes man's acceptance the determinative factor is a construct of Calvinism. The objection doesn't even make sense unless you presuppose Calvinism. Bennett quotes Olsen about a beggar who is on the verge of starvation and receives a gift of food. The person who saves him is rightly heralded as a hero, and no one "glorifies" the beggar for simply receiving the gift. While it's true that the beggar's acceptance is the "determinative factor" on whether or not he starves, I hardly see how that robs glory from his saviour (277)
January 26, 2024
In this well-studied work, Matthew Barrett examines the Calvinistic view of effectual calling and monergistic regeneration against the detractors of Pelagianism and Armenianism. Barrett boils each down to their basic points of departure and shows that the only logically consistent and biblically faithful view is that God effectually calls and monergistically regenerates lost sinners to the glory of God alone!
December 12, 2025
Good read. I think the one weakness of the book is that the author draws too heavily upon the vast secondary literature on the topic at hand. In any event, Barrett does a good job at discussing the topics related to the central issues.
May 31, 2019
Thorough, logical, Biblical, accessible. A blessing to the church.
March 9, 2022
Barrett writes about a weighty and muddy topic in an approachable manner that brings clarity to this conversation.
July 24, 2017
Great book:
Check out my blog for more
https://humbleinquiryblog.wordpress.c...
Check out my blog for more
https://humbleinquiryblog.wordpress.c...
October 7, 2014
"Salvation by Grace" is a careful, theologically rigorous case for monergism - "the belief that God alone acts to irresistibly and effectually call and regenerate the dead and passive sinner from death to new life, thereby causing the sinner to respond in faith and repentance" (Barrett, pp. xix-xx).
It's not an easy read, but it's definitely worth the effort. Barrett's passion for the glory of God revealed in the gospel pervades his writing, which made reading this book both mind-stretching and heart-warming.
A must-have for pastors and students wanting to dig deeper into the doctrines of grace.
It's not an easy read, but it's definitely worth the effort. Barrett's passion for the glory of God revealed in the gospel pervades his writing, which made reading this book both mind-stretching and heart-warming.
A must-have for pastors and students wanting to dig deeper into the doctrines of grace.
October 28, 2019
This book is LOADED with information on the Reformed positions on Effectual Calling, Regeneration and Unconditional Election. “Salvation by Grace” is laced with hundreds of Scripture verses and quotes from notable theologians on both sides of the aisle. Overall I felt like the author was fair to the other side. A very informative read
February 18, 2014
I would highly recommend this book. the best book I had read on effectual calling and monergistic regeneration in recent memory.
September 25, 2014
Perhaps the most thorough, comprehensive, and accessible work on the topics of effectual calling and regeneration.
April 19, 2017
Thorough and convincing. Belongs on the shed of every serious student of Scripture. Understanding regeneration is crucial to understanding the whole scope of salvation, and Barrett does a tremendous job of showing what it is, what it isn't, and why T matters. It primarily deals with Biblical texts (a welcome sight!), but there is plenty of interaction with historical sources, as well as engagement with contemporary objections. Highly recommended.
Displaying 1 - 19 of 19 reviews