There are two words to define at the outset of today’s post. The first is monergism, and the other is synergism. Both of these words contain the Greek word “ergon” which means “work.” The prefix syn means “with”, and the prefix monomeans “alone.”
In Christian theology, the word “Synergism” means that the new birth (regeneration) results from the work of both God and man together. It essentially teaches that being born again is God’s work with man. God does His part; man does his part, and voila! – regeneration.
Monergism, on the other hand, says that the new birth is entirely God’s work alone. Regeneration, rather than being God laboring “with” man, is God’s work in man. Every person is in such a dead and depraved condition that he or she is unable and unwilling to bring about the new birth. God does this of His own will by the Word of truth according to His great mercy (cf. James 1:18, 1 Peter 1:3).
As D. Martyn Lloyd-Jones preached, “[Y]ou do not become a Christian as the result of human activity, not even human endeavor at its best and highest…Becoming a Christian is all of God.”[1]
In today’s post, I’d like to give you 3 practical arguments for why you should hold to monergism as opposed to being a synergist. You should believe that regeneration is God’s work alone apart from any assistance from the sinner. Here’s why:

The Bible is Trustworthy

I had to begin here. You should hold to monergism because it’s what the Bible teaches. At the end of the day, it doesn’t matter so much what Calvin or Spurgeon or anyone else believed in comparison to what the Bible teaches.
Titus 3:5 teaches us that we did not save ourselves. We did not make ourselves savable. Rather, God saved us without our assistance.
We must not let our particular soteriological tradition or personal experience, or heroes of the faith cloud our understanding of what the Scriptures teach. The Bible is sufficient to teach us how salvation works. It is also authoritative; therefore we are obligated to trust its precious truth! “It is the Spirit who gives life, the flesh is no help at all” (John 6:63).
As J.C. Ryle preached, “if the Bible be indeed true and our only guide to heaven, and this I trust you are call ready to allow, it surely must be the duty of every wise and thinking man to lay to heart each doctrine which it contains, and while he adds nothing to it, to be careful that he takes nothing from it.”[2]
The Bible is our source for all sound doctrine. Everything we believe must be held up to the scrutiny of God’s Word. Everything we believe must flow from this Book for it is truth. It is in the truth we must stand, and it is by the truth that we are sanctified (John 17:17). The Bible is worthy of our time and study.
If the Bible never presses you, never makes you uncomfortable, never leads you to question yourself, never challenges you, never changes your mind, actions, and heart, never humbles you, never convicts you…I’m not sure which translation you’re using but switch now. Of course, the problem is not the “translation,” is it? It’s operator error.
To follow Jesus is to follow His Word. It is to desire to understand and know and grow in sound doctrine. And so rightly grasping the doctrine of monergism is practical because to not understand it is to misunderstand a core truth of the Bible.
The Bible is our source for all sound doctrine. Everything we believe must be held up to the scrutiny of God’s Word.
Yes, you can be a Christian and be confused on this doctrine. But why would you want to be confused or mistaken? Doesn’t being a Christian make you want to know His word rightly?
Psalm 111:2 says, “Great are the works of the Lord, studied by all who delight in them.” Oh, how great a work of God is the new birth! So, may we continue to study to remove any unbiblical notions of this precious work from our minds.

The Holy Spirit is Truly God

Now, I do not mean to imply that those who do not hold to monergism are not trinitarians! But I do want to press us to understand that all sound doctrine is interconnected. Monergism is a consistent way of magnifying and glorying in the divinity of the Holy Spirit.
Herman Bavinck writes,
The Christian church…has consistently – and all the more vigorously as it gained more insight into the personality and deity of the Holy Spirit – assumed a special divine activity in regeneration. Just as, to the extent it became more firmly persuaded of the necessity of internal grace, it confessed all the more decisively and joyfully the personality and deity of the Holy Spirit.[3]
Now, certainly synergists can identify “a special divine activity in regeneration.” But only monergism understands this divine activity as wholly sovereign and all of grace, thus attributing to the Holy Spirit His due glory for bringing about the new birth.
To suppose the Holy Spirit needs our help in the new birth separates how He works from that of the Father and the Son. For example, the Father did not need our help in electing us for salvation. The Son did not need our help in dying on the cross for our sins. Why then would the 3rd Person of the Trinity need our help in regeneration? Is He lesser than the Father or Son? Of course not!
John Flavel rightly wrote,
[T]he Father hath elected, and the Son hath redeemed; but until the Spirit (who is the last cause) hath wrought his part also, we cannot be saved. For he comes in the Father’s and in the Son’s name and authority, to put the last hand to the work of our salvation, by bringing all the fruits of election and redemption home to our souls in this work of effectual vocation.[4]
Now, understand my point here. I am not saying that someone who thinks regeneration is a work of God and man together is out and out denying the Trinity. Synergism is not a heresy.[5] But I am saying that if you think regeneration is a work of God and a work of man together, you are being inconsistent in your understanding of the Trinity.
In the whole scope of salvation, in the entire trinitarian work of salvation, the Father doesn’t need your help. The Son doesn’t need your help. But the Holy Spirit does need your help? To say He does besmirches His glory.
May it never be so, beloved. The wind blows where it wishes. The Spirit moves as He will. He is sovereign. He is holy. He is in control. He is deserving of our worship.
Jonathan Edwards helpfully writes that “Those who are in a state of salvation are to attribute it to sovereign grace alone, and to give all the praise to him, who maketh them differ from others.”[6] He goes on to write how we ought to exalt God the Father and God the Son. But he does not forget the Holy Spirit! Edwards reminds Christians that they ought to also,
[E]xalt God the Holy Ghost, who of sovereign grace has called them out of darkness into marvellous [sic] light; who has by his own immediate and free operation, led them into an understanding of the evil and danger of sin, and brought them off from their own righteousness, and opened their eyes to discover the glory of God, and the wonderful riches of God in Jesus Christ, and has sanctified them, and made them new creatures.[7]

It makes You a Better Evangelist

There is a certain faulty line of reasoning that says if God is completely sovereign in salvation, choosing whom He will and regenerating whom He will, then evangelism is unnecessary. This is an example of fallen men using fallen logic to reject the plain teaching of the Scriptures. The sovereignty of God in salvation in no way negates the responsibility of believers to proclaim the gospel nor does it lessen the responsibility of sinners to repent of their sins and believe the gospel. As Will Metzger notes, “[W]e should not consider these two doctrines of sovereignty and responsibility as enemies but rather see them the way the Bible does–as friends!”[8]
Adhering to monergism actually makes us better evangelists. How so? Because it reminds us not that God “might” save, but that He will save His people from their sins (cf. Matthew 1:21). It confirms that evangelism will ultimately prove fruitful in the long run.
It also helps us to not rely on gimmicks or emotionalism in order to see people savingly converted to Christ. Rather, we rely on the power of the truth of the gospel proclaimed. God causes us to be born again by the word of truth according to the power of the gospel (cf. James 1:18).
But how do we “close the deal” with sinners then? If we believe in this biblical doctrine of regeneration and trust the monergistic power of God, what do we do to see sinners savingly converted to Christ? Am I saying we just do nothing? Of course not!
W.B. Sprague rightly lectured, “[If] the doctrine of divine influence be preached in such a way as to authorize the inference that man has nothing to do in respect to his salvation, but wait to be operated upon like a mere machine…there is little probability that [people] will be converted.”[9]
What did we see Paul tell the Philippian Jailer? Believe! (Acts 16:31). He did not say, “Wait to see if you will be regenerated!” Instead, he gave him the imperative, Believe. It was the Jailer’s duty to believe on Christ.
Revelation 22:17 declares, “The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who desires take the water of life without price.” All men, women, boys, and girls are invited (and commanded) to come to Christ in saving faith.
The sovereignty of God in salvation in no way negates the responsibility of believers to proclaim the gospel nor does it lessen the responsibility of sinners to repent of their sins and believe the gospel.
And this proclamation we are to publish to the uttermost parts of the earth. Trust, dear soul. Come to Christ! Repent of your sins and believe the gospel. We must preach the gospel and issue this summons to respond to all sinners regardless of our assessment of their situation. All we need to know is they are sinners. We have been commanded to share the gospel with them, and monergism reminds us that God is willing to use the proclamation of His gospel to actually and really and truly save many.
Both in Scripture and history we see the circumstances surrounding conversion happen in a variety of ways. Charles Spurgeon heard a sermon from a layperson in the midst of a wintry storm. George Whitefield read a book by Henry Scougal. John Newton recalled Scripture he had memorized as a child. The Philippian Jailer was on the brink of committing suicide.
But all of these stories, in fact every conversion story, are tied to the gospel’s proclamation and a willful response of faith. That volitional response of faith is an inevitable reaction to the Spirit’s effectual calling and sovereign gifting. But we don’t have control over that. It is not our business to power the wind but to preach the Word. It is our duty to “implore [sinners] on behalf of Christ, be reconciled to God” (2 Corinthians 5:20).
We know a sinner will not make one step toward God in his own power, for the flesh is no help at all (cf. John 6:63). But God…(Eph. 2:4). Salvation truly is of the Lord! (cf. Jonah 2:9). Monergism, then, gives us all the confidence in God and His Work, and thus motivates us to be better evangelists.
There are more reasons to hold to monergism. Regenerate church membership and understand the proper mode and subjects of baptism come to mind. But the three above reasons are enough to consider for today. I hope you’ll think through them and affirm the wonderful biblical truth of monergistic regeneration.

[1] D. Martyn Lloyd-Jones, Born of God: Sermons from John, Chapter One (Carlisle, PA Banner of Truth Trust, 2011), 233.
[2] J. C. Ryle, The Christian Race and Other Sermons (London: Hodder and Stoughton, 1900), 15–16.
[3] Herman Bavinck, Reformed Dogmatics, Vol. 4 (Grand Rapids, MI Baker Academic, 2006), 78.
[4] John Flavel, The Whole Works of the Reverend John Flavel, vol. 2, (London, England: W. Baynes and Son, 1820), 20.
[5] It should be noted, however, that synergism is a dangerous trajectory and an inconsistent position within Christian orthodoxy.
[6] Jonathan Edwards, The Works of Jonathan Edwards, vol. 2 (Banner of Truth Trust, 1974), 854.
[7] Ibid.
[8] Tell the Truth, 109.
[9] William B. Sprague, Lectures on Revivals of Religion, (London, England Banner of Truth Trust, 1959), 84.

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The undeniable love of God for His people pours forth abundantly from the pages of Scripture. God really loves and cares for the good of the Church. One of the ways this shows itself is in His wise bestowment of godly pastors to His local churches (cf. Eph. 4:11). 

Every Christian needs a pastor! And since pastors/elders/overseers/bishops are Christians, this includes them too. Even pastors need pastors, since God displays His love for all of His people by giving them under-shepherds to care for their souls (cf. 1 Peter 5:1-4). 

Every Christian needs a pastor. This implies that professing Christians separated from the local church are at best in great danger, but there also exists a very great possibility that those separated from the church for a long time are not Christians at all. For if every Christian needs a pastor, how can one go through life apart from such a vital necessity? 

For those separating themselves from the local church, or failing to take seriously membership in the local church, here are some things you are missing out on when it comes to faithful shepherding: 

Protection

God loves His local churches enough to give them qualified men charged with “keeping watch over your souls” (Hebrews 13:17). What an amazing thing!

God has provided a means by which your soul can be guarded. This does not do away with personal responsibility, of course. It does, however, supply for us an added defense against the world, the flesh, and the devil because we have godly men involved in our lives who are appointed by God to help keep the sheep from destruction, whether inflicted by self or others. 

For officials in high positions, we provide bodyguards. These guards are entrusted with watching over the physical well-being of people, protecting them from sinister plots. 

How high a position must every Christian be in since God has provide them with soul-guards! Men entrusted with watching over the spiritual well-being of His people, protecting them from various dangers. 

Proclamation 

God gives His local churches men who are able to rightly divide the Word of truth and to proclaim that truth to them regularly in the public assembly, i.e. weekly worship (cf. 2 Tim. 2:15, 4:2). 

Some would object and say that in such a day of technology we can listen to godly men in a variety of ways via YouTube, Podcasts, Sermon Audio, etc. 

But I humbly submit to you that our sovereign God knows what He is doing in giving you godly men who are present with the sheep, and who are preaching the Word to the sheep in both the language and specific context they need to hear. We can be grateful for the wonderful ministries of men like Paul Washer, John MacArthur, Voddie Baucham, and Steve Lawson. These are men who should be listened to. However, these godly men simply are not able to feed you in the same way that your specific pastor is. 

Imagine that you have a history of serious physical ailments, and you want to listen to the podcast of the world’s leading physician. No doubt you will gain some valuable insight from his teaching. However, your specific primary care physician actually knows you. His knowledge of you and your condition means that he is going to be more helpful to you in the long run.

Faithful pastors proclaim the Word of God not merely in its historical and Christ-centered context, but also deliver it within their specific geographical and cultural context. Certain applications from any given text are going to be more suited toward one congregation than another based on the things you are dealing with. 

Thus, God loves His people enough to give them pastors who actually know them and their circumstances and can preach the Scriptures in such a way so as to bring the truth of God to bear very specifically and personally. 

Provision 

Not only do faithful pastors watch over the flock, and preach the Word of God to the flock, but they also provide for the people of God by discipling them, equipping them for ministry, and counseling them in real life decisions and situations.

What I mean here is not only do pastors preach week in and week out and seek to be a defender of your precious immortal soul, but they also positively labor among you in real life so as to help your walk with Christ. This provision is grounded in the plan of God to present all Christians “mature in Christ” (Col. 1:28).  

Godly pastors care for the flock in such a way as to have their conformity to the image of Christ as a priority. How you tell the difference between a faithful shepherd and a charlatan is the former seeks to feed the sheep while the other eats them. 

That is, charlatans see you as a means to their own end, while faithful pastors provide for you in such a way that brings glory to Christ who purchased you with His own blood (cf. Acts 20:28). They are ultimately after your holiness instead of their own or your temporal happiness.

Embracing God’s Gift

There is so much more we could discuss when it comes to pastors. Certainly, there are poor examples of pastors in the history of the church and present in churches today. This, however, does not take away from the fact, that Christians need pastors and that God loves His people enough to provide for them such godly men.

When we neglect this gift, we neglect pastoral oversight of our souls! As if we are strong enough to reject God’s plan for our soul’s protection and fend for ourselves. 

When we neglect this gift, we neglect personal application when it comes to the proclamation of God’s Word. As if we can survive only on Christian generalities and never need to embrace personal and tangible change. 

When we neglect this gift, we neglect godly provision. As if we are the wisest Christians who have ever lived and need know encouragement or counsel from those God has placed in our charge. 

Of course, there is also an application here for the necessity of a plurality of elders in a local church. Not only does this provide each elder with pastoral care, but it also helps the elders as a whole to be reminded of this great charge God has entrusted them with for His local churches. 

Isn’t God so good to us? Isn’t He so wise and loving to His people? Isn’t His Word sufficient for godliness in this present age? Why, then, would we not embrace this great gift God has given to His churches in those He has appointed to shepherd our souls? 

Earlier this summer, after the Southern Baptist Convention (SBC) convened in Nashville, a number of SBC pastors in Colorado reached out to fellow pastor, Sean Cole (Emmanuel Baptist, Sterling, CO). We expressed our concerns of what we understood to be the trajectory of the SBC. Two issues in particular grieved us. First, seeing God’s good design dishonored and distorted by women serving in the role of pastors. Second, seeing the tentacles of the godless ideology of Critical Race Theory unnecessarily divide Christ’s blood-bought people. Those distortions and those tentacles were being observed in our own backyard.
We saw it on SBC church websites here in Colorado that listed women as co-lead pastors and women preaching before Christ’s gathered church. We saw it in publicly posted essays written by Colorado pastors using the divisive language of CRT.
We decided to address this publicly at our annual convention of churches using the resolution process. I wrote a resolution entitled, Resolution on the Title, Office, and Function of Pastor (which would be labeled Resolution #3 by the Resolutions Committee). Pastor Cole modified a resolution submitted in Nashville for here in Colorado entitled, Resolution on the Incompatibility of Critical Race Theory and Intersectionality with Scripture and the Baptist Faith and Message (which would be labeled Resolution #4).
Pastor Cole submitted these to the Resolutions Committee several weeks before our convention that was held October 11-12.
Days before the convention, the committee went public with the resolutions. They significantly modified Resolution #3 that addressed the office and function of pastor. Where I had clearly stated the office, role and function of pastor is for biblically qualified males only, the committee changed it to state the qualification of being a male applies only to the “senior/lead” pastor.
After talking with fellow pastors, I agreed to offer amendments the committee’s Resolution #3.. My proposed changes included striking any reference to “senior/lead pastor” and inserting the statement that “WHEREAS there is no biblical distinction of senior pastor under whose authority a female may serve in the office or function of pastor.”
To the Resolutions Committee credit and the acting president of the convention, they played fair. Knowing pastors were preparing to challenge the resolution as it was presented, they asked for my amendments in advance which were then posted on screen for the messengers to see.
As expected, my amendments were challenged—by a well-known pastor. A couple of messengers came to the microphone in support of what I proposed. Pastor Cole spoke with boldness, telling the messengers of the conversations he’s had with pastors who are greatly concerned about this matter and are “close to walking. What we want is clarity in our Convention,” he told the messengers.
Others apparently wanted clarity as well. When it came time to vote on the amendments, several messengers requested a counted vote, which the acting president granted. In place of a voice vote, messengers were asked to stand if they were in favor of the amendments. The amendments passed. I do not have the official tally, but several have estimated it was about 60/40. The final vote on the amended resolution was a voice vote and it passed with a majority.
Three summary observations
First, the chairman of the Resolutions Committee told the messengers the committee could change submitted resolutions to “what we feel reflects the heart of the Colorado Convention.” I can only assume that’s why the committee changed mine. What I find telling is that while Resolution #3 was saturated in Scriptural arguments and included multiple biblical references the committee changed it according to ‘what we feel reflects the heart of the Colorado Convention.’ That wording reflects the pragmatism that has plagued the SBC for decades. Further, the final vote suggests that the Resolutions Committee is not as in tune with Colorado Baptist churches as they thought they were.
Second, it was greatly encouraging that messengers wanted clarity about the title, office and function of pastor for our Colorado churches. That the ‘aye/nay’ method of voting on a non-binding resolution got changed to an actual count—at the request of messengers—indicates that for many present, this topic is no shibboleth, nor an insignificant matter. I rejoice that messengers were willing to challenge their fellow Baptists to clearly indicate what they believe about who is qualified to serve as pastors.
Third, where to from here? The pastor who had opposed my amendments from the floor, afterwards conveyed to Pastor Sean and others of us who had decided to address these matters, that “the convention has spoken and we will move forward and in that light joining hearts and hands and heads to continue to make an impact in Colorado.” I am grateful for this statement and look forward to Colorado Baptists working together to impact our state for Christ as we joyfully operate under the authority of God’s Word.
What will “moving forward” look like? Colorado Baptists already have a confession of faith that states the office of pastor is limited to men as qualified by Scripture. We claim that we are already convinced that “Scripture is totally true and trustworthy… and is the supreme standard by which all human conduct, creeds, and religious opinions should be tried.”
Will our state Credentials Committee be assigned the duty of lovingly confronting Colorado churches that have women identified as pastors or operating in the function of elders/overseers? When Colorado Baptist churches have women stand before Christ’s gathered church and speak in such a way that is authoritative and doctrinal in content (i.e., preaching), will sister churches call them to repent? Afterall, “the convention has spoken.” Is that what “joining hearts and hands and hands” will look like?
May God give our churches grace and clarity and courage to be the pillar and support of the truth (I Timothy 3:15).
Resolution #3 Resolution on the Title, Office, and Function of Pastor
Adopted by the Colorado Baptist Convention, 2021
WHEREAS, our Creator God has blessed His image bearers with fulfilling His mandate for them by creating them as male and female (Genesis 1:26-28), and,
WHEREAS, males and females, while equal image bearers of God, have been given by Him unique roles, abilities, and responsibilities, defined biologically and by the creation order, (Genesis 1-3; I Timothy 2:12-13), and,
WHEREAS, since sin has entered the world through Adam and sin spread to all, defying, distorting, and defiling in every generation both our perception of maleness and femaleness and our unique roles, abilities and responsibilities as males and females (Gen 3:16b, Romans 1:24-32; Ephesians 2:1-3), and,
WHEREAS, both God’s Law and His Gospel reveal and confirm the blessing of the distinctions of males and females and summon sinners to repent of their defying, distorting, and defiling of what He has blessed (I Timothy 1:8-11; I Corinthians 6:9-11; I Thessalonians 4:1-5; Ephesians 4:17-24; 5:22-33), and,
WHEREAS, the Church’s Head, our Lord and Savior Jesus Christ, has commissioned His local church to be the pillar and support of the revealed truth of God (I Timothy 3:14-15; I Peter 2:9-12; I Thessalonians 2:13), and,
WHEREAS, our Lord Jesus Christ through His apostles has decreed those males who meet specific qualifications shall minister in His local church in the office and function of pastor (overseer, elder) (I Tim 2:12-15; 3:1-7; Titus 1:5-9; I Peter 5:1-5; Acts 14:23), and,
WHEREAS, this distinction of the office and function being for males only is rooted in the creation order of males and females prior to sin having entered the world (I Timothy 2:12-15; Genesis 2-3), and,
WHEREAS, there is no biblical distinction of senior pastor under whose authority a female may serve in the office or function of pastor, and,
WHEREAS, autonomous Baptist churches, cooperating according to the doctrinal convictions expressed in the Baptist Faith and Message 2000, which states: (the local church’s) scriptural officers are pastors and deacons. While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture, and therefore be it
RESOLVED, Colorado Baptists Churches shall commit themselves to proclaiming, explaining, and modeling the Divine blessing of image bearers being male and female and their unique roles, abilities, and responsibilities, and be it finally
RESOLVED, Colorado Baptist Churches, will strive to be the biblically rooted pillar and support of the truth in our state and communities, by reserving the title, office, and function of pastor, elder, overseer for males only who meet the qualifications of I Timothy 3:1-7; Titus 1:5-9; I Peter 5:1-5.

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