“I myself am convinced, my brothers, that you yourselves are full of goodness, complete in knowledge and competent to instruct one another” (Romans 15:14).

In this passage the NIV uses the word “instruct,” while others translate it “admonish” or “counsel.” In all of these translations, Paul gives the Roman Christians credit that they had (through the Holy Spirit) the knowledge and spiritual ability to look after each other. In other words, they were capable of counseling one another regarding their obligations to the Lord, to each other and to the world around them. The majority of those Roman Christians probably had little formal education and many of them were slaves. Yet, Paul teaches them that they are to instruct, admonish, or counsel each other on how to live the Christian life.

In our culture today we are being told that we are individuals who can live life the way we want to. We do not need others telling us how to live. We are capable of going it alone and doing it our own way. Further, we especially do not need “self-righteous people, church-going hypocrites, religious fanatics, or some book written centuries ago” to tell us how to live. We are quite capable of making our own life decisions without outside interference!

As the church is more and more influenced by the standards of society, rather than the objective Word of God, this individualism and opposition to authority has become rampant even among professing Christians. The thought of other Christians interfering in our lives, especially admonishing us, would raise serious objections among many in our churches today. Despite that, Paul’s words are timeless and are as much in need today as they were in the first century—perhaps even more so as individual personal standards have supplanted our objective standard of authority—the Bible.

Peter writes that God, by “His divine power, has given us everything we need for life and godliness through our knowledge of him” … and through God’s “great and precious promises” … we “may participate in the divine nature and escape the corruption in the world caused by evil desires” (1 Peter 1:3–4). Peter is telling us that through our relationship with the living Lord and by His inspired Word, we have what we need to live the Christian life. We do not depend upon the standards of the world, psychiatric formulas and behavior studies. Instead, we need to know what the Word of God says and then to responsibly obey that Word. That same Word (properly interpreted and applied) is the authority for us to use in counseling one another. We are not to press our own opinions and subjective morality on one another, but rather the clear teachings of God’s Word. 

As the church is more and more influenced by the standards of society, rather than the objective Word of God, this individualism and opposition to authority has become rampant even among professing Christians.

Paul tells us that “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (1 Timothy 3:15). Paul’s statement is set in the context of the elders who use the Word of God in training church members in righteous living. But the same principles apply to the individual member. His privilege and duty is to take that “God-breathed” (inspired) Word and use it, first in his own life and then in the lives of fellow believers. His duty is to correctly apply the specific commands and implied principles. These must never be wrenched from their context. As proper principles of interpretation are employed, the Spirit uses the Word to change lives dramatically. That is how we are to counsel one another.

Paul, in Galatians 6, gives us directions as to who among us should be counseling others. It is those “who are spiritual” (vs. 1). In the previous chapter, in verses 19–26, it is clear that the spiritual are those who are not living in the “acts of the sinful nature,” (sexual immorality, impurity, debauchery, jealousy, dissensions, etc.) but rather those who are living by the “fruit of the spirit” (those who are generally characterized by love, joy, peace, patience, etc.) These are the members who are called upon to restore a brother who has been trapped in some sin (vs. 1). Paul goes on to tell us that we are to be gentle toward one another, to watch ourselves also that we do not ourselves fall, to carry one another’s burdens (vss. 1–2). There is a proper way to approach others who need change in their lives; it is one of gentleness, patience and humility.

However, one is not to be so patient that he allows sin to go unchecked in the body. There will be those times when we say “enough is enough,” and we must courageously call for change. New Testament examples can be found in the cases of Ananias and Sapphira (an extreme example, Acts 5), a man involved in immorality with his father’s wife (1 Corinthians 5), those who were taking the Lord’s supper in an unworthy and unloving manner (1 Corinthians 11) and Euodia and Syntyche, who were feuding (Philippians 4:2). 

Counseling one another involves not only dealing with sin, but also encouraging those who are suffering from depression, discouragement, loss, or grief. Paul demonstrates this aspect of counseling in 1 Thessalonians where he encourages those who have had family members and friends who have died. (See 4:13–5:11; see also 1 Corinthians 15 where he talks about the resurrection and the fact that death no longer has a sting for the believer.) Peter closes his letter with wonderful words of comfort to those who, as a result of their faith, have been scattered, with these wonderful words of comfort: “And the God of all grace, who called you to his eternal glory, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast” (1 Peter 5:10).

Paul gives words of comfort about the suffering we must undergo as believers. He tells us that we should rejoice in our suffering, because “suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us” (Romans 5:3–5).

Our roles, therefore, as counselors to one another are not only to deal with sin, but also to offer comfort and cheer. Further, we are to train and instruct others in righteousness (see 1 Timothy 3:16 quoted above). Our counsel has both a corrective purpose and a training process. Admonition by itself can create serious relational problems. It is when we take the time to gently train others in the way of righteousness that we complete the God-ordained cycle. 

Here are some practical suggestions as to how we should counsel one another (though this is not to be construed as a complete list):

• Make sure that our own lives are exemplary. Not perfect! No one is! But our overall lives should be such that the people whom we are counseling have respect for us. Christ is clear (Matthew 7) that we should first clean up our own lives before we correct someone else.

• Always pray before approaching another person and when possible, pray with that person. Remember that God is the one who changes people.

• If there is a sin involved, we need to know clearly what the Bible has to say about it. We must make certain that it is a sin, not something that we must learn to forbear.

• If a fellow member is discouraged we need to find out the basis of that discouragement and talk with that person about the provisions and promises which our Lord has given to us in His Word.

• Often we will deal with people who have lost hope. Those people must be helped to see that through the power of the Spirit of God their lives and their outlook can be changed.

• We must encourage those whom we counsel to be in the Scriptures frequently. Leave with them directions to those specific portions of the Word of God which address their situations.

• We need to encourage those whom we counsel to regularly spend time in fellowship with and in service to a caring, local church.

• Enlist the help of others who will also come alongside them and who will befriend, counsel and encourage them.

• When there are matters to which they need to attend, check up on them to make sure that they are doing their part. If they have sinned against someone, direct them to seek that person out and ask for forgiveness. If they are spiritually lazy, remind them of their obligations as believers. Get involved with them, showing not only by words, but also by example how one serves the Lord. If they are depressed or discouraged, spend time with them; do not allow them to sit alone at home enumerating their problems. Talk to them about their responsibilities, but also help them to see their unnoticed blessings.

• Always be truthful with them and urge them to be the same with you. Unless you know the real problems with which you are dealing, you are stumbling in the darkness as you try to help them.

• Encourage them to take steps toward progress—not perfection. Notice their progress and encourage them that they are making progress. It is sometimes difficult for people with problems to take giant strides. Remember and remind them, that many small steps ultimately measure up to real changes.

There is nothing as joyous as seeing those whom you have counseled becoming once again useful members of Christ’s kingdom. In many cases you will have also created a close relationship with that person, and will rescue a Christian brother or sister—and may have gained a close friend for life.

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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In the last chapter of Ecclesiastes, Solomon brought focus to the importance of strict attention to the written wisdom given by God (12:9-14). Solomon, from the beginning of this book, stated his purpose to employ all the talent and experimental method at his disposal in writing this book (1:13, 17; 2:3, 9). This is generally true of all the writers of Scripture. They do research, they reason on the basis of divine providence, and seek proper interpretation of already-certified Scripture. They look to their own encounters with God and his truth. According to the nature of revelation, many of the things that they set forth as revealed truth utterly transcend both their experiences and their self-conscious gifts. At the same time, they knew that at no point were they merely unconscious amenuenses. Instead, they were being used by God as he employed their peculiar gifts and experiences. Note how Peter said, “I will make every effort so that after my departure you may be able at any time to recall these things” (2 Peter 1:15). This statement came in the immediate context of his testimony that his words were giving greater clarity to the revelation that had come before (19). He himself, was, like the prophets “carried along by the Holy Spirit” even in the context of his “effort.”  Solomon, in this task given him by God was “weighing and studying and arranging . . . with great care.” From a literary standpoint, he “sought to find words of delight, and uprightly he wrote words of truth” (12:9, 10).
Though Solomon was engaged in the project as a conscientious literary artist, or closely reasoning philosopher, in the end he does not doubt that his product would be “words of truth.” He presented the image of goads and nails “firmly fixed” (12:11). This particular labor, though all others that he described were “chasing after the wind,” was of sober purpose and enduring value. These words, taken in the whole, embodied truth. Even as Paul before Agrippa and Festus, Solomon could use such language, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words.” (Acts 26:25). The writers of inspiration were aware both of the use of their labors and capacity as well as the perfect truth and authority given their writing by the Spirit of God. See Luke 1:1-4; Romans 14:14-21; 16:25-27; 1 Corinthians 2:10-13; Ephesians 3:1-13; 1 Peter 5:12; 2 Peter 3:1, 2; 1 John 1:1-4; Revelation 22:18, 19. In each of these scriptural testimonies, we engage both the transcendent character of revelation inscribed by inspiration and the writers’ consciousness that their own minds and perceptions stewarded that body of truth.
Solomon was also conscious that this book was superintended by God and that its teachings, understood correctly, are sure guides as part of a larger collection of inspired literature. The “collected sayings”(12:11) were given by one Shepherd.  When combined with other inspired writings, this contemplation of Solomon as the Preacher gives depth and contour to the entire picture of the divine purpose of God in glorifying Himself through the wisdom of the plan of redemption. The “collected sayings” refer immediately to the accumulated argument of Solomon in this book and the conclusion toward which it drove him. By extension, this refers to the entirety of revelation, the “collected sayings,” at the end of the inspiration to record revelatory truth is final. Though many people will write books, one must make sure that the teaching of another does lead him away from the truths revealed in Scripture—“Beware of anything beyond these” (12:12).
Many, many books, and a virtually infinite presentation of opinions will flood the world as author after author desires an audience either for material gain or for philosophical or political fame. Seeking to grasp all these opinions and understand the nuances of the thought of so many varying and contradictory opinions is indeed a “weariness to the flesh.” If an infatuation with such vanities and the thoughts of persons with such limited scope of understanding drives us away from the fullness of truth contained in divine revelation, then the warning is intensified for us, “Beware of anything beyond these.” Paul labored to bring “every thought captive to obey Christ” by destroying “arguments and every lofty opinion raised against the knowledge of God” (2 Corinthians 10:4, 5). For this reason Paul told Timothy, “Charge certain persons not to teach any different doctrine nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith” (1 Timothy 1:3, 4).
Solomon concludes his writing with a final statement of its purpose and a concomitant warning.  He has made observations about wisdom and foolishness, righteousness and unrighteousness, legitimate pleasure and dissolute living, this short life and the long home of death, authority and submission, freedom and judgment, divine sovereignty and human responsibility, time and eternity. Now he gives the conclusion that he has reached, under the guidance of the “One Shepherd.”  All of these things, considering the final vanity of everything  when viewed from the perspective of this life only, resolve into this infinitely important and compelling single duty: “Fear God and keep his commands.”
This is a confirmation of all the Law and the prophets, to love God with all our heart, mind, soul, and strength. To fear God includes viewing him with a sense of awe and wonder in light of his holiness, a holiness that is seen as the essence of beauty and loveliness. If holiness is the sum total of his attributes (or if holiness gives unity to each of his diverse attributes), it is eternal and immutable, never-changing, never diminishing, never augmenting. But to creatures, though God never changes, he is incomprehensible. Because incomprehensible, never will there be a time in eternity when there are not more expressions of beauty unfolding even though nothing can be added to his eternal infinite attributes. Both in unity and eternal diversity God will be displayed in eternally unfolding layers of beauty, joy, pleasure, and exuberant happiness. When viewed in this way, an accompanying affection is love, for one cannot look upon infinite holiness, impeccable righteousness, and condescending mercy with the proper sense of fear and wonder, without at the same time being engulfed with a complacent love for the perfection of the character of such a Being.
To fear God includes viewing him with a sense of awe and wonder in light of his holiness, a holiness that is seen as the essence of beauty and loveliness.
Solomon’s words, “Keep his commandments” (12:13) brings us immediately into the realm of the purpose of the Law. God requires an absolute obedience to his law for those that will enjoy eternal life in his presence. “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them” (Deuteronomy 27:26 cited in Galatians 3:10) and “If a person does them, he shall live [achieve the goal of eternal life] by them” (Leviticus 18:5 cited in Galatians 3:12). Paul says “For it is not the hearers of the Law who are righteous before God, but the doers of the law will be justified” (Romans 2:13).
Solomon also has established the fact that, though created in innocence and righteousness, the single great reality of the present human condition is his sinfulness. It is original, it is personal, it is progressive, it is destructive. (Ecclesiastes 7:20 ,29; 8:11ff ; 9:3) We are, therefore, in consistent violation of the supreme duty that is absolutely incumbent upon us.  None of our actions, our thoughts, will be invisible to God in the day of final reckoning. “God will bring every deed into judgment, with every secret thing, whether good or evil” (12:14) Though at times, Solomon’s language seemed to despair of any meaning to anything, he now sets forth this great truth, that, viewed from the standpoint of eternity and the perfection of God’s moral nature and the legitimacy of his law to his creature, nothing in the view of eternity is empty but all will come before him for commendation or blame. His perfect standard will not be compromised but will be the inflexible guide and will be viewed as holy and just so that every mouth is stopped and the whole world held guilty before God.
In this light, we again see that the Law is a schoolmaster, or guardian, to lead us to Christ in whom alone is that perfection of righteousness called for by the Law. The Law, this law approved by Solomon, holds before us both righteousness and judgment until “Christ came in order that we might be justified by faith” (Galatians 3:24) In his coming he accomplished righteousness and received our judgment so by submitting with perfect resignation to his atoning work, we are given union with him for both the removal of judgment and the imputation of righteousness.
Solomon’s solemn and thorough investigation of life here in the light of eternity pushes forward the design of God’s redemptive revelation. The revelation of how absurd and utterly vain all existence would be if viewed only from a temporal standpoint serves as a foundation for the clear revelation given to Paul, “For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (2 Corinthians 4:14),
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