...pose of yours can be thwarted." It is His prerogative to do with His creation as He wills. He did with Nebuchadnezzar as He willed and showed him his foolishness and His control over his life. He was driven to the fields and lived among the animals, and once he acknowledges who God is, his reason returns to him and he confesses God's absolute sovereignty to do as He wills. He does what He wills with whom He wills, how He wills and when He wills and no one has the authority to question Him. If a pagan king, who I believe was perhaps truly converted, could say this, how much those who know God through Christ must believe and praise God for His comprehensive and absolute sovereignty? John Calvin observed the following on Ephesians 1:11–

Who worketh all things. The circumlocution employed in describing the Supreme Being deserves attention. He speaks of Him as the sole agent, and as doing everything according to His own will, so as to leave nothing to be done by man. In no respect, therefore, are men admitted to share in this praise, as if they brought anything of their own. God looks at nothing out of himself to move him to elect them, for the counsel of his own will is the only and actual cause of their election. This may enable us to refute the error, or rather the madness, of those who, whenever they are unable to discover the reason of God’s works, exclaim loudly against his design. ^[7]

Albert Barnes notes the following about God's counsel:

After the counsel of his own will. Not by consulting his creatures, or conforming to their views, but by his own views of what is proper and right. We are not to suppose that this is by mere will, as if it were arbitrary, or that he determines anything without good reason. The meaning is, that his purpose is determined by what he views to be right, and without consulting his creatures or conforming to their views. His dealings often seem to us to be arbitrary. We are incapable of perceiving the reasons of what he does. He makes those his friends who we should have supposed would have been the last to have become Christians. He leaves those who seem to us to be on the borders of the kingdom, and they remain unmoved and uneffected. But we are not thence to suppose that he is arbitrary. In every instance, we are to believe that there is a good reason for what he does, and one which we may be permitted yet to see, and in which we shall wholly acquiesce. The phrase "counsel of his own will" is remarkable. It is designed to express in the strongest manner the fact that it is not by human counsel or advice. The word "counsel"--βουλη--means, a council or senate; then a determination, purpose, or decree. See Rob. Lex. Here it means that his determination was formed by his own will, and not by human reasoning. Still, his will in the case may not have been arbitrary. When it is said of man that he forms his own purposes, and acts according to his own will, we are not to infer that he acts without reason, he may have the highest and best reasons for what he does, but he does not choose to make them known to others, or to consult others. So it may be of God, and so we should presume it to be. It may be added, that we ought to have such confidence in him as to believe that he will do all things well. The best possible evidence that anything is done in perfect wisdom and goodness, is the fact that God does it. When we have ascertained that, we should be satisfied that all is right. ^[6]

Let's take ...

...and know that they, in reality, were never true believers. For, says John, if they truly were part of us and therefore true believers, then according to the essence of true faith, they would have preserved and stayed with us. But in fact, they were not a part of the believing community and therefore had no share in Christ. They were in a sense temporal, and therefore not true believers (see Luke 8:13, see also here), for if they, in fact, were true believers, they would have remained so until the end. Commenting on this passage, John Calvin says:

For if they had been of us He plainly declares that those who fell away had never been members of the Church. And doubtless the seal of God, under which he keeps his own, remains sure, as Paul says, (2Ti 2:19.) But here arises a difficulty, for it happens that many who seemed to have embraced Christ, often fall away. To this I answer, that there are three sorts of those who profess the Gospel; there are those who feign piety, while a bad conscience reproves them within; the hypocrisy of others is more deceptive, who not only seek to disguise themselves before men, but also dazzle their own eyes, so that they seem to themselves to worship God aright; the third are those who have the living root of faith, and carry a testimony of their own adoption firmly fixed in their hearts. The two first have no stability; of the last John speaks, when he says, that it is impossible that they should be separated from the Church, for the seal which God’s Spirit engraves on their hearts cannot be obliterated; the incorruptible seed, which has struck roots, cannot be pulled up or destroyed.

He does not speak here of the constancy of men, but of God, whose election must be ratified. He does not then, without reason declare, that where the calling of God is effectual, perseverance would be certain. He, in short, means that they who fall away had never been thoroughly imbued with the knowledge of Christ, but had only a light and a transient taste of it.^[7]

And the great Baptist commentator John Gill says the following:

but they were not of us: they were of the church, and of the same mind with it, at least in profession, antecedent to their going out; for had they not been in communion with the church, they could not be properly said to go out of it; and if they had not been of the same mind and faith in profession, they could not be said to depart from it; but they were not truly regenerated by the grace of God, and so apparently were not of the number, of God's elect: notwithstanding their profession and communion with the church, they were of the world, and not of God; they were not true believers; they had not that anointing which abides, and from which persons are truly denominated Christians, or anointed ones:

for if they had been of us, they would [no doubt] have continued with us; in the doctrine of the apostles, and in the fellowship of the church, as true believers do: if their hearts had been right with God, they would have remained steadfast to him, his Gospel, truths, and ordinances, and faithful with his saints; for such who are truly regenerate are born of an incorruptible seed, and those that have received the anointing which makes them truly Christians, that abides, as does every true grace, faith, hope, and love; and such who are truly God's elect cannot possibly fall into such errors and heresies as these did, and be finally deceived, as they were:

but [they went out...

...d Moses’ family. But it is for that very reason that God exercises such pervasive control over the tabernacle and its worship. The tabernacle was God’s tent; it ministers to His family. Thus, He rules its worship with a special and detailed set of regulations to which He expects precise obedience.^[5]

God is jealous for His worship and He has actually not given man freedom to do as they will in His worship. We shall shortly see how jealous God is concerning His worship and the way He is worshiped, by the measures He deals to those who pervert His worship. John Calvin is considered to be one of the first who advocated for the Regulative Principle of Worship. In a letter to Emperor Charles V of the Holy Roman Empire (24 February 1500 – 21 September 1558), Calvin writes in 1543:

I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned by His Word. The opposite persuasion which cleaves to them, being seated, as it were, in their very bones and marrow, is, that whatever they do has in itself a sufficient sanction, provided it exhibits some kind of zeal for the honor of God. But since God not only regards as fruitless, but also plainly abominates, whatever we undertake from zeal to His worship, if at variance with His command, what do we gain by a contrary course? The words of God are clear and distinct,

“Obedience is better than sacrifice.” “In vain do they worship me, teaching for doctrines the commandments of men,” (1 Samuel 15:22; Matthew 15:9.)

Every addition to His word, especially in this matter, is a lie. Mere “will worship” ἐθελοθρησκίᾳ [ethelothreskeia] is vanity. This is the decision, and when once the judge has decided, it is no longer time to debate.^[6]

Every addition to God’s Word in the matter of His worship is a lie. It is not, Calvin says, a bad suggestion or a bad idea, rather it is a lie. This is a very serious charge. The reason that such a thing is a lie and sin is that it perverts the true worship of God, which should solely be based on what He has said. In conclusion, the Regulative Principle teaches that:

• Whatever is commanded concerning worship is to be done;
• Whatever is forbidden is not to be done;
• Whatever is not spoken about, is not to be done.

Scriptural Support

What is the Scriptural support for this doctrine? We will explore a few examples which will serve to prove that we are not to introduce new things to the worship of God and that it is only the prerogative of God to order and regulate His worship. There are a multitude of examples, but we will content ourselves with a few.

Cain And Abel

Gen. 4:3-5 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell.

Many have wondered why God was pleased with Abel, but not with Cain. There is no doubt that the offering of sacrifices is part of religious worship. We should also be careful to observe what is said here in the passage. The person and the offering are grouped together. God was pleased and had regard for “Abel and his offering”, but that was not the case for “Cain and his offering”. The problem or the reason for rejection was not only with the person himself but also with the sacrifice itself...

...of his heart to all generations" (Psa 33:11). Therefore we read of, "the immutability of his counsel" (Heb 6:17).^[8]

Scriptural Proof for God’s Immutability

Now we move to the positive proof of this doctrine from Scripture. In Malachi 3:6, Yahweh plainly declares, “For I the LORD do not change; therefore you, O children of Jacob, are not consumed.” The fact that the Lord is immutable is a comfort for His people, for His promises to them and His plans for them likewise do not change. John Calvin comments on this passage saying “that God continues in his purpose, and is not turned here and there like men who repent of a purpose they have formed, because what they had not thought of comes to their mind, or because they wish undone what they have performed, and seek new ways by which they may retrace their steps. God denies that anything of this kind can take place in him, for he is Jehovah, and changes not, or is not changed.”^[11] For God to be mutable is a contradiction to His very Name! He is Yahweh Who is the I AM WHO I AM of Exodus 3:14. His very name declares His independence as well as the immutability of His character and will. Albert Barnes comments on Malachi 3:6: ‘The proper name of God, “He who Is,” involves His unchangeableness. For change implies imperfection; it changes to that which is either more perfect or less perfect: to somewhat which that being, who changes, is not or has not. But God has everything in Himself perfectly.’^[12]

Numbers 23:19 declares:

God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it? (cf. 1Sam. 15:29)

While it is true of men that they are liars (Rom. 3:4), that is untrue of the “God of truth” (Isa. 65:16). While it is true of the sons of men to change their minds, that is untrue of God. See how the passage mentions two things common to man, while at the same time completely denying them to God. God can neither lie (Titus 1:2; Heb. 6:18), nor will He change His mind. A change of mind or repentance (KJV) are incompatible with God. This is said with the most straightforward and plain words. Two things mentioned in this passage which are common to man are completely denied of God. We will see that this statement and the like form the basis and the backdrop against which we interpret the passages which say that God repents or changes His mind. Matthew Poole notes that God does not “change his counsels or purposes; which men do, either because they are not able to execute them, or because they are better informed and their minds changed by some unexpected occurrent, or by their lusts and passions, none of which have a place in God. And therefore I plainly see that all our endeavors and repeated sacrifices are to no purpose, and can make no impression in God, nor induce him to curse those whom he hath purposed, and solemnly and frequently promised, to bless.”^[13] A change of mind and repentance is peculiarly connected to man and excluded from God.

Job 23:13 plainly declares, “But he is unchangeable, and who can turn him back? What he desires, that he does.” This passasge declares both the absolute freedom as well as the absolute sovereignty of God. No one can influence God so that He changes His plans, nor can anyone thwart His purposes (Job 42:2). What He has desired and planned, that He will purpose and there is no change to His plans and His purposes. The promises to the Patr...

...omething good. Our conscience is the place where the law is written. We know God’s law through our conscience. We have the moral law within us by creation and by nature of being creatures in God’s image, but we must acknowledge that this law, through the Fall, has been marred and continually been disobeyed. People can certainly follow the law outwardly as the things expressed in the Decalogue are “common sense” and “self-evident,” but true obedience to the law can happen only by a regenerate person, because the law, first of all, begins with the love and adoration of the true God, from whence all the other commandments about the love of the neighbor flow. John Calvin observed on this passage:

15.Who show the work of the law (73) written, etc.; that is, they prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest. He means not that it was so engraven on their will, that they sought and diligently pursued it, but that they were so mastered by the power of truth, that they could not disapprove of it. For why did they institute religious rites, except that they were convinced that God ought to be worshipped? Why were they ashamed of adultery and theft, except that they deemed them evils?

Without reason then is the power of the will deduced from this passage, as though Paul had said, that the keeping of the law is within our power; for he speaks not of the power to fulfill the law, but of the knowledge of it. Nor is the word heart to be taken for the seat of the affections, but only for the understanding, as it is found in Deu 29:4,

“The Lord hath not given thee a heart to understand;”

and in Luk 24:25,

“O foolish men, and slow in heart to believe.”

Nor can we conclude from this passage, that there is in men afull knowledge of the law, but that there are only some seeds of what is right implanted in their nature, evidenced by such acts as these — All the Gentiles alike instituted religious rites, they made laws to punish adultery, and theft, and murder, they commended good faith in bargains and contracts. They have thus indeed proved, that God ought to be worshipped, that adultery, and theft, and murder are evils, that honesty is commendable. It is not to our purpose to inquire what sort of God they imagined him to be, or how many gods they devised; it is enough to know, that they thought that there is a God, and that honor and worship are due to him. It matters not whether they permitted the coveting of another man’s wife, or of his possessions, or of any thing which was his, — whether they connived at wrath and hatred; inasmuch as it was not right for them to covet what they knew to be evil when done.^[7]

John Gill adds that ‘Though the Gentiles had not the law in form, written on tables, or in a book, yet they had "the work", the matter, the sum and substance of it in their minds; as appears by the practices of many of them, in their external conversation.’^[8]

8. Verse 16 concludes by stating that people will be judged and that would be through the consciences, i.e., the moral law on their conscience will bear witness against themselves, and they will be judged according to the Gospel. There is a judgment coming upon everyone and there is a moral standard by which everyone will be judged. Either we will be judged in ourselves or a Substitute’s perfect righteousness will be imputed to us.

9...

..., is that which is breathed out by God. Dr. Wayne Grudem explains:

Since it is writings that are said to be “breathed out,” this breathing must be understood as a metaphor for speaking the words of Scripture. This verse thus states in brief form what was evident in many passages in the Old Testament: the Old Testament writings are regarded as God’s Word in written form. For every word of the Old Testament, God is the one who spoke (and still speaks) it, although God used human agents to write these words down.^[17]

John Calvin, commenting on this passage, states:

This is a principle which distinguishes our religion from all others, that we know that God hath spoken to us, and are fully convinced that the prophets did not speak at their own suggestion, but that, being organs of the Holy Spirit, they only uttered what they had been commissioned from heaven to declare. Whoever then wishes to profit in the Scriptures, let him first of all, lay down this as a settled point, that the Law and the Prophets are not a doctrine delivered according to the will and pleasure of men, but dictated by the Holy Spirit.^[18]

Even when we use the word that the Bible is the “inspired” Word of God, we must not be understood as saying that there is something extra special done in the inspiration, rather, as Alan Stibbs explains:

The word “inspired,” however, is not to be understood as indicating something “extra” superimposed on the writer or writing, to make the writing different from what it would otherwise be. It indicates rather how the writing came into being. It asserts that the writing is a product of the creative activity of the divine breath. The word thus goes right back to the beginning or first cause of the emergence of Scripture and indicates that Scripture has in its origin this distinctive hallmark, that it owes its very existence to the direct, creative activity of God himself. Although it is men who wrote it, it is God who brought it into being. Its content and character have all been decisively determined by the originating and controlling activity of the creative Spirit.^[19]

Inspiration is about the origin of the Scripture, not how the words become Scripture.

There is here nothing said about the human authors of Scripture. We do not deny that the Bible is a book written by men, but what we deny is the assertion that is it only a book written by men. Rather, the words which these men penned were breathed out by God, so that they wrote the very words of God and which He wanted to have written. I do not comprehend the process how God can accomplish this, but I believe that it is so. This breathing out of God and the inspiration of Scripture is not by dictation. Meaning, God did not speak in the hearing of the prophet all the words and then the prophet merely penned them down. To be sure, there is dictation in the Bible. The clearest examples are Revelation 2-3 and a lot of the “Thus says the LORD”, “Declares the LORD” declarations in the Old Testament. Yet, the majority of chapters in Holy Writ are not given by dictation and which are not direct speeches by God given to the prophet. Nonetheless, our passage here says that “All Scripture” is inspired and God-breathed. Everything that is Scripture is given by the inspiration of God and is His word and speech. If something is considered Scripture, it means that it is breathed out by God.

Notice that Paul is here not speaking about a particular subject in Sc...

...Isa 1:16; Psa 51:2, Psa 51:7.’^[4] There should be no delay to be baptized after coming to faith. There is no reason. Paul was clearly regenerated, came to faith and was justified prior to his baptism, as it may be seen from Acts 9:17-18 about him being filled with the Holy Spirit. After that, the only proper response is to identify with the Lord Who appeared to him by baptism. Baptism was a public act which identified Paul with the Lord and His people, even if there were not many people, yet, his baptism still would have been seen as a sign about an inward reality. Even John Calvin, the Paedobaptist, agrees that baptism came after Paul's faith. He wrote on this passage:

It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godliness; for he would not have baptized him if he had been void of true faith. But Luke passeth over many things, and doth briefly gather the sum. Therefore, seeing Paul doth understand that the promised redemption is now given in Christ, Ananias saith, for good causes, that nothing ought to stay him from being baptized. But when he saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of slackness, but he doth rather amplify the grace of God by adding baptism.^[17]

Then Calvin cites Acts 10:47 where we have clearly baptism happening after faith. Moreover, there is also a call, as in this passage (Acts 10:47), for the urgency of baptism and of identifying with Christ, just like in Acts 22:16. What is also to be noted is the connection between Acts 10:47 and Acts 9:17-18. Paul is filled with the Holy Spirit and gets baptized, in the same way the Gentile believers receive the Holy Spirit and then they are water baptized. Washing away of sin is symbolized by baptism, but the way sins are washed away is by “calling on His name”, i.e., by faith in Christ, Who by His blood washed all our sins away. Not faith plus water baptism. There is no efficacy in the water of washing away sin, but the efficacy is in the Savior Whom we trust washing us by His blood. As John Gill noted:

"And wash away thy sins"; or "be washed from thy sins"; not that it is in the power of man to cleanse himself from his sins; the Ethiopian may as soon change his skin, or the leopard his spots, as a creature do this; nor is there any such efficacy in baptism as to remove the filth of sin; persons may submit unto it, and yet be as Simon Magus was, in the gall of bitterness, and bond of iniquity;^[7]

The stress for the forgiveness and washing away of sins, i.e., justification, as Paul elsewhere says (Rom. 10:9-10), is not in the water but in calling upon the name of the Lord Christ.

Conclusion On The Things Signified By Baptism

We have seen from the texts above that water baptism signifies/typifies/shows/demonstrates union with Christ in His life, death, and resurrection. The believer is vitally united to their Lord. They were united with Him on the cross as well as in His resurrection and they come to share in the blessings of this union when they come to faith (see more here). Water baptism likewise signifies the fact that we are walking in newness of life with Christ our Lord, because of His resurrection and the receiving of the gift of the Holy Spirit. What is also signified by water baptism is the cleansing of sins. It is not the water, but the blood of Christ which cleanses us from all sin. But we are to go into the water to publicly identify with our Lord and show the spi...

...nbsp;over the meaning of the phrase, ‘infants dying in infancy,’ are a bit more complicated. In the Westminster Confession the word ‘elect’ is present, while it is deleted in the 1689 Confession. Its deletion does not, however, materially change the meaning of the phrase. The phrase, ‘infants dying in infancy,’ does not assert that only some infants dying in infancy are saved. It does not exclude that possibility, but it does not assert it. It does assert that at least some infants dying in infancy are saved. That is all that it necessarily asserts.”

^ John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.

^ Joseph Henry Thayer's Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong's number.

^ Albert Mohler - The Salvation of the ‘Little Ones’: Do Infants who Die Go to Heaven?

^ John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.

^ Albert Barnes' Notes on the Bible. Taken from the TheWord Bible Software. In loc.

^ John MacArthur. Safe In the Arms of God. (Nashville, TN: Thomas Nelson 2003). pp. 37-38.

^ Ibid., p. 80.

...

...ve abides in God, and God abides in him. 17 By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. 18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. 

Since we know that God loves us, His people, therefore, we should have no fear of the judgment, but rather we should have “confidence for the day of judgment”. John Calvin noted on v. 17, saying:

It is, however, an invaluable benefit, that we can dare boldly to stand before God. By nature, indeed, we dread the presence of God, and that justly; for, as he is the Judge of the world, and our sins hold us guilty, death and hell must come to our minds whenever we think of God. Hence is that dread which I have mentioned, which makes men shun God as much as they can. But John says that the faithful do not fear, when mention is made to them of the last judgment, but that on the contrary they go to God’s tribunal confidently and cheerfully, because they are assured of his paternal love. Every one, then, has made so much proficiency in faith, as he is well prepared in his mind to look forward to the day of judgment. ^[3]

This “confidence” and “boldness” which we have for the day of judgment, a day naturally to be dreaded, especially when we know how sinful we are, is based only upon the love of God demonstrated for us in the cross. We do not fear the Day of Judgment, because, says John, fear has to do with punishment and in that scheme love does not work. John taught that our sins were washed away by the blood of Christ, and therefore, the punishment for sins was also satisfied (e.g. 1John 1:7-2:2). Therefore, Christians have nothing to dread. Unlike the righteous, the wicked, Scripture declares, “will not stand in the judgment” (Ps. 1:5). Their position and their condition at the Last Judgment is utterly different. The wicked will be in pain and will be in full dread of the everlasting judgment ahead of them, while the righteous have nothing to fear. John Gill notes on 1 John 4:17:

the future judgment, which, though it will be very awful and solemn, Christ the Judge will appear with great majesty and glory, and all men will stand before him, and the books will be opened, and the judgment will proceed with great strictness and justice, and will issue in the everlasting perdition of devils and wicked men, yet the saints will have boldness in it: while evil men and devils tremble at the thoughts of it now, they [the saints] rejoice and are glad; they love it, look for it, long for it, and hasten to it; and will stand fearless, and without the least dread, while others will flee to the rocks, and into the holes of the earth; and they will use freedom of speech with Christ, as the word here signifies; they will sing his new song, and ascribe the glory of their salvation to him, and express their praises of him, and love to him, then and to all eternity...^[2]

Then there is the question related to the bad works of believers: will they be judged? Will they be brought into judgment? It seems to me that they will in fact be brought into judgment (1Cor. 4:5). 1 Corinthians 3:12-15 speaks about our works being revealed on the Day of Christ's coming and our works tested by fire, although the passage clearly states that this has nothing to do with our salvation (“though he himself will be saved, but only ...

...e Saints, therefore this passage cannot be describing the actual apostasy of a regenerate believer totally from the faith. It may be a warning about true believers, it may be hypothetical, but what it cannot be is say that some true and regenerate believers will in fact fall away completely from the faith. I have argued that even in the book of Hebrews itself, the doctrine of Perseverance and the perfection of the work of Christ on behalf of the elect is taught. I have consulted the following articles and commentaries and will cite from some of them freely in the following discussion:

The passage does not say that regenerate believers apostatize:

• John Calvin. Commentaries. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be found at here.
• John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be read at here.
• Arthur W. Pink. Exposition of Hebrews. Taken from the TheWord Bible Software. Chapters 24-27. His commentary on Hebrews 6 can be found here.
• Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 40.
• John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). Chapter 44.
• J. Ligon Duncan III – Falling Away? (Sermon)
• Mathew Poole - English Annotations on the Holy Bible. Commentary on Hebrews 6, here.
• William Burkitt – Expository Notes with Practical Observations on the New Testament. Commentary on Hebrews 6, here. 
• Albert Barnes - Notes on the New Testament. Commentary on Hebrews 6, here. He accepts that the descriptions describe a true Christian, but rejects that it is possible for a true Christian to apostatize.
• Robert Jamieson, Andrew Robert Fausset, David Brown – Commentary Critical and Explanatory on the Whole Bible. Commentary on Hebrews 6, here.
• Matthew Henry – Complete Commentary on the Bible. Commentary on Hebrews 6, here.
• Bob Utley – You Can Understand The Bible (Not that explicit). Commentary on Hebrews 6, here and here.
• John Owen – Exposition of Hebrews. Commentary on Hebrews 6, here.
• Steven J. Cole – Lesson 17: When Repentance Becomes Impossible (Hebrews 6:4-8).

The passage describes regenerate believers who have fallen away:

• Adam Clarke
• James Burton Coffman
• Charles John Ellicott (Not very explicit)
• John Trapp (Not very explicit)
• Thomas Coke
• Daniel Whedon
• David Guzik
• Greek Testament Critical Exegetical Commentary (Too technical)

I have collected some commentaries, articles and sermons on this passage in a document which you can download (it does not include all the commentaries listed above).

I believe that the passage speaks of false believers and warns about those who have sat under the preaching of the Word of God, the manifestation of the Spirit’s work and who themselves have professed to belong to Christ, that they will perish eternally without no possibility of true repentance. That the description is not definitive proof that those spoken of are true believers, yet the analogy in vv. 7-8 moves us to say that those spoken of were unbelievers from the start.

I don&rsq...