What does it mean to neglect so great a salvation (Hebrews 2:3)?

A few words in conclusion. Are there any here who are not in Christ? My beloved friends, what a mercy you are out of hell! Thank God you are not in outer darkness! The mercy of God alone has kept you from the bottomless pit! Dear friends, you will never have this glory of which we have been speaking if you are out of Christ. You may be as religious as you like, as devoted as you desire in acts of kindness; you may say over your accustomed forms of prayer ten thousand times a day; still, the one vital question is, Are you in Christ? If you are in Christ, you are saved; you belong to the Church of God; you are heirs of the coming glory; you will be for ever with the Lord. But oh! if you go away from this place rejecting Him — if you go on to refuse the Lord Jesus Christ as your Saviour, the time of terrible judgment will most surely come. You may die, and be respectably buried, and friends may deeply mourn your loss; but wherever you are, living or dead, Christ, who is the Lord of all, will assuredly find you out. He will bring you to His feet. He will so thoroughly convict you, that you shall not be able to look up, or to answer one word. You will be speechless. He will condemn you to outer darkness, with the devil and his angels, for ever. Do consider, dear souls, what crimson, scarlet sins and guilt you carry about with you. Come, then, to the Lord Jesus just as you are, that you may rejoice in Him as your Saviour; for "How shall we escape if we neglect so great salvation?" You may not neglect your honest duties; you may not neglect to say prayers; you may not neglect to go to church or chapel; you may not neglect to read the Scriptures; but, dear souls, you neglect salvation; you neglect Christ; you refuse Him as your Saviour. What can be worse? You are, therefore, on the road to eternal perdition. Oh, that you may now acknowledge the rich mercy of God in giving His only begotten Son to die for poor ruined sinners like you and me that whosoever — observe "whosoever" — whether rich or poor, profligate or moral — "whosoever," grey-headed or youthful — "whosoever" you are, or whatever be your history, condition, or character, if you believe on the Lord Jesus Christ, He declares that you "shall not perish, but have everlasting life." Poor, dear, dying sinner, these are the loving words of that blessed Lord Jesus, who is now in glory looking down upon you. And He is still true to His word, that whosoever believeth on Him shall not perish. There is nothing for you to do; He has done everything to save sinners. Yes, "Jesus did it, did it all, Long, long ago," that "whosoever believeth on Him might not perish, but have eternal life." Do not be afraid of this sinner-loving Jesus, the Lamb of God, who delighteth in mercy.

A better rendering of the first verse is perhaps, "lest at any time we should slip away." To let slip the things heard would mean forgetfulness, but to slip away oneself from them might even mean apostasy. So also in verse 3 the word "neglect" carries the thought of not caring for God's great salvation when they were inside the Christian company as having professed faith, and not merely neglecting the Gospel when it was preached to them. In these words then we have the first of the solemn warnings against apostasy that we find repeated through the epistle; but this being so, the common use of these words in connection with the Gospel is fully justified. If the professor of Christianity who neglects the great salvation will by no means escape, even less will they escape who pay no attention to it when they hear it.

A Question. — Heirs of salvation have just been mentioned. Now they, not angels, are addressed. Remembering to whom the Apostle was writing, to those who possessed and were intelligently acquainted with a prior Divine revelation, and on which there was a danger of some falling back to escape a path of trial, of loss, and perhaps a martyr's death, the forcibleness and the urgency of a question, that will be asked, must at once be perceived. Indifference, inattention, heedless neglect would be perilous to any who gave way to them. The more earnest heed should be given to the things they had heard, lest at any time in the spirit of wayside hearers they should drift (or, slip) away from them, for this is the meaning of the writer, rather than the "let them slip" of the Authorised Version. A Divine communication had been made by a channel far superior to that employed at the giving of the law. Then angels were utilised. Now the Son of God has come, and has spoken. But more. The law told man what he ought to be and to do, and threatened judgments if he did not keep it. The creatures' responsibility was declared, and the penal consequences of failure were foretold. Very different was the communication with which the Son was charged. Sent by Him who gave Israel the law, and therefore from the God of their fathers, He came to offer salvation to sinners and to transgressors. A ministry of grace He inaugurated and though crucified by His creatures, that ministry was not withdrawn. It was continued by messengers not only sent by the Son, but who had heard Him and the testimony borne by these latter, whilst confirming what the Son had taught, was accompanied by tokens of special Divine approbation. God's seal was set upon it "God bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will" (2:4). Signs, wonders, and miracles were plentiful in those days (Acts 2:43, 5:12, 6:8). What credentials then could this new dispensation produce! The Lord speaking, God working, the Holy Ghost distributing gifts and energising the workers. Signs and wonders Moses did in Egypt (Acts 7:36), by which his mission was accredited. But credentials, more varied and more excellent than could be produced on his behalf, were claimed and rightly for this, then a new movement on the part of God.

The testimony commenced by the Lord, and accredited in such a way, "how," asks the Apostle, "shall we escape, if we neglect so great salvation?" How indeed? we may well echo. Would any desire to shelter themselves from embracing it by professedly keeping to the old path, as they might term it. With displays of Divine majesty had the law been inaugurated, even with lightnings and thunderings, and an earthquake, and with Mount Sinai seen on fire. Above all, that sound of a trumpet exceeding loud had been heard, and the voice of God, so terrifying to the people to whom it was addressed. Awe-inspiring it all was, so that Moses exceedingly feared and quaked (Heb. 12:21). What had now taken place to equal that? it might be asked. A Man indeed had been here, and had spoken, not in tones of thunder, terrifying to those around, but in a still small voice. And He had been crucified. Yes. But He was a Messenger of the Lord of Hosts, the God of their fathers, who had once spoken amid all those displays of majesty at Sinai. He had now spoken again at the end of these days in the Son. A Messenger therefore more august than any angel had appeared. If then "that which was spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape," pertinently asks the Apostle, "if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed to us by them that heard Him?" (2:2, 3). How shall we escape? he writes, classing himself with those of his own nation, desirous to take them along with himself, to learn intelligently truths about the Son, and of the grace all would share in who believed on His name. The dignity of the Messenger should be sufficient to arrest the attention of the readers, and to secure a calm consideration of that which was to follow.

(Vv. 3, 4). In its strict interpretation the salvation of which the writer speaks is not the Gospel of the grace of God as presented today; nor does it exactly contemplate the indifference of a sinner to the Gospel. Yet an application in this sense may surely be made, for it must ever be true that there can be no escape for the one who finally neglects the gospel. Here it is the salvation which was preached by the Lord to the Jews, by which a way of escape was opened to the believing remnant from the judgment about to fall on the nation. This salvation was afterwards preached by Peter and the other apostles in the early chapters of the Acts, when they said, “Save yourselves from this untoward generation.” This testimony was borne witness to by God with “signs and wonders” and “divers miracles”. This Gospel of the kingdom will again be preached after the church has been completed.

(V. 1). The first chapter has asserted the fame of the Son when come into the world. Recognising the exceeding glory of the Speaker, it becomes the hearers to take earnest heed to what is said. To make a profession of hearing, and afterwards to neglect the great salvation announced by the Lord, by going back to Judaism, was fatal. The snare was not merely letting slip the things they had heard, but the far greater danger of the professors themselves slipping away from Christian ground by returning to Judaism. This would be apostasy. (See New Translation.)

A word which ministers such things, if it be not accepted with love and honour, will be slighted by indifference, or rejected with contempt. Now God's capital question with men has always been whether they would own Him according to His actual manifestation of Himself. The Law, when applied as a test of quality to man's alien will, produced rebellion as its result. The Law entered that the offence might abound (Rom. 5:20). The proof to which men are now subjected is, not whether they can establish for themselves a claim, in equity, to the Divine favour, but whether they will accept, at the hands of the Father, salvation as the unconditional grace of His perfect love in Christ. The question, therefore, which is now addressed to the conscience is, "How shall we escape, if we neglect so great salvation?" Acquired by merit it could never be. From outward knowledge it could not be hidden, for the sound of its report had gone abroad to the ends of the world. Both Israel and the Gentiles knew (Rom. 9). But the message might be listened to with apathy, or fruitlessly received into the mind, while the heart remained a stranger to its love. But what might be thus carelessly neglected was God's great salvation. It is thus described, first, because of the greatness of Him who is the Saviour. Secondly, because of the magnitude and hopelessness of that ruin out of which it saves. Thirdly, with reference to the exceeding and. eternal weight of glory — the transcendent fulness of those unsearchable riches of Christ, which are the appointed heritage of those who are entitled and provided for in the word of grace as "heirs of salvation."

Let us now take account of the words which precede our text. "If the word spoken by (or through) angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation; which at the first began to be spoken by the Lord," etc. The apostle's first reference is to the law, which was given by angelic ministry at Mount Sinai. Judgement must needs fall upon those who set it at defiance. But if the transgression of the law brought men under judgement, how much more the refusal of grace? Such is the argument. Nothing could be more solemn. The God who would not have His law set at naught can never consent to have His Son treated with contempt.

What must men do in order to perish eternally? Go out and commit some fearful sin, such as would scandalise the town? There is no need to do anything of the kind. People have but to attend the preaching of the Gospel, and neglect to appropriate the Christ of God for themselves in faith, and their ruin is certain for evermore. "How shall we escape if we neglect so great salvation?" To "reject" is not necessary; to "neglect" is sufficient.

The warning is fearfully solemn: "For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him?" The law, "ordained by angels in the hand of a mediator," or as Stephen said, "received... by the disposition of angels," demanded sternest measures of judgment for every infraction of it. Jews knew this. But since this was true, and now in these last days God has provided so great a salvation for the guilty, what possible hope can there be of escape, if this great salvation is ignored? How avoid the just retribution of God's anger if this marvelous revelation - infinitely greater than law - should be despised?

Nor was the message communicated by angels, but by the Lord Himself, borne witness to by many who heard Him, and further witnessed by God's accrediting these messengers by granting "both signs and wonders, and gifts of the Holy Ghost, according to His own will." Here was threefold competent witness; for the character of these "signs, wonders and miracles," was not questionable, as is the case with modern imitations. Indeed so indisputable were the facts that the most bitter enemies of Christ would attempt no denial, though set in opposition to the plainest testimony. Compare Acts 4: 15-18, and 5:16-24. No shadow of doubt was allowed to remain as to God's full approval of the establishment of Christianity publicly. Only unreasoning prejudice on the part of Jews could reject it. How can such folly hope to escape the dire consequences?

The word of the Spirit of God comes with tenfold power in these last days, — in the last hour, we may say, of these last days, — and warns those who profess to have a knowledge of the Son of God that they should give the more earnest heed to the things they have heard, lest they drift away from them. The whole of professing Christendom is drifting away from the truth. Men will preach and listen to anything — on industrial questions, social topics, political questions, anything and everything — so that it is not Christ; but that which exalts Christ, that which brings man into his true place as a lost sinner, that is departed from by the mass of those who profess to belong to Christ. Is there not, then, need for exhortation to hold fast to Christ? "How shall we escape" says the writer, who associates himself with them — how should any one escape, who neglects this great salvation? If the law brought its punishment for every transgression and disobedience, how much more shall neglect of the gospel be hopeless. Notice here it is neglect, not open hostility.

He then describes that salvation. The Lord began to set it forth in His earthly life here, for "God was in Christ, reconciling the world unto Himself," in His beloved Son reaching out to sinners. Then it was confirmed unto us by those who heard it, by the disciples at and after Pentecost; and then by the Holy Spirit God was bearing witness, as He is still bearing witness by His Word. As you think of the fulness of this testimony, of our Lord, of His apostles, and of the Spirit of God at this very time continuing to bear witness to the glories of Christ, we can surely say to any one who might be tempted to take up with anything that is not Christ, How shall you escape if you neglect so great salvation?

Well may the grand theme of the gospel testimony be called the "great salvation." Oh, how great — how good — how glorious! It is salvation from the depths of hell to the heights of heaven; from "the wrath to come," to an "eternal weight of glory." And is this — is this really — what so many are neglecting? Is this what so many are despising and rejecting? Few will say, in plain terms, that they are doing the latter, but many will confess to the former. Many will acknowledge that they are neglecting the "one thing needful." Well, my dear reader, be assured that the former comes to the same thing as the latter in the end. "How shall we escape if we neglect so great salvation?" Escape from eternal woe is utterly impossible, if we persist in neglecting Christ, in whom alone salvation is to be found. "How shall we escape?" is the deeply solemn and unchangeable word of God.