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Bible verses about Lackadaisical Attitudes
(From Forerunner Commentary)

Romans 10:1-3

It is not so much a lack of the availability of true knowledge as it is a lackadaisical, careless, "it really does not matter all that much," "any way is as good as any other," "sin is not really all that bad" approach. It at first might seem to be a gentle form of stubbornness, but the real problem here is two major spiritual sins: pride and covetousness. In effect, Israelites are guilty of telling God that He does not know what He is talking about. As a nation, we are somewhat like teenagers who tell their parents that they are "out of it" old fogies, but it is far more serious than this.

Generally, Israelites are not a particularly violent people. However, our pride influences us, as Amos shows, to be deceitful and sneaky and to take advantage of those weaker than ourselves. We are masters of competitively seeking advantage, not for the purpose of sharing, but to get for the self. Consider Jacob's characteristics in his dealings with Esau and his father-in-law, Laban.

However, these sins are just as much deviations from God's standards as the violent and vicious sins of the Gentiles. Sin is sin is sin. God nowhere says, "This level of sin is passable"; sin will always be failure. "The wages of sin is death" (Romans 6:23). The continuous nature of these pesha' sins (presumptuous transgressions) strongly indicates that they will not be repented of.

John W. Ritenbaugh
Sin, Christians, and the Fear of God


 

Hebrews 10:22-24

The first thing Paul lays out in this transition is a three-step trigger to prime the Hebrew Christians' latent memories so they will be armed with foundational incentives to rouse themselves spiritually and start moving forward. In verses 22-24, he makes three exhortations.

First, "let us draw near." In other words, get moving! He says, "Take advantage of this privilege of coming before God, and believe without doubting, knowing your sins are forgiven and remembering that God is faithful and merciful to forgive." Recall that in the performance of their duties, the priests had to wash their hands and feet before entering the holy place. This is why Paul mentions water. He is alluding to the Hebrews' need to become clean. He urges them to repent of their lackadaisical attitudes and to meet with their Maker in prayer.

Second, he commands them to "hold fast your profession." Paul uses a similar phrase five times before this. Apparently, lackadaisical drifting was a particularly common problem for them. He wants them to show by their conduct that they believe in what God has promised in the resurrection from the dead. In short, he advises, "Remember your conviction in the awesome hope of our calling." These people were allowing the world to get them down; they were succumbing to a "what's the use" resignation. They were not busy confirming their souls. Paul exhorts them to continue, to persevere in the grace God had already shown them, not wanting them to waste it by failing to look ahead and be persistent. He presses them to yield to God and to allow themselves to be reassured that He is faithful to His promises.

Pay special attention to the third exhortation in verse 24. The word "consider" is very emphatic. He urges them to think upon and to strive for unity by giving conscientious care to each other. He wants the Hebrews to give special attention to their brethren's circumstances, trials, temptations, weaknesses, and needs. They need to "fire each other up" to promote love for God and for each other and to carry out our common responsibilities. Christians do this by setting a good example, by occasional suitable exhortations, by acts of kindness, and by expressions of appreciation.

Notice that as this exhortation begins, Paul calls upon the "big three" Christian virtues: faith, hope, and love. These would form the foundation of what the Hebrews must do if they were to reverse their slide toward the Lake of Fire. These virtues must be implemented because they affect the quality of a person's relationship with God. Because a Christian has God's Spirit, these virtues are already part of him. However, each individual must himself choose to use them to turn his life around; no one can do this for another. Of course, it is understood that God is always there to help a person do this.

John W. Ritenbaugh
God's Power: Our Shield Against Apostasy


 

Revelation 3:15-19

Obviously, these people are not meeting the conditions of their relationship with God even though they are His children. Their lackadaisical, wishy-washy, self-righteous attitudes and self-absorbed, self-satisfied lives are totally unacceptable to Him. He casts them from His presence and commands them to change their ways. There is no covering for the conduct of their lives here.

John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering


 

Revelation 3:16-18

The drifting of the Laodicean happens so subtly that he is unaware of the decline of his spiritual perception and vigor. What happens when a person begins drifting is that human nature deceives him to judge two things wrongly: 1) the quality of his own spirituality and therefore, 2) the use of his time.

Consider the process of the Laodicean's decline: Does he stop to consider himself as loving death? On the contrary, his nature is selling him on what it calls "enjoying life." However, the reality is that because he enjoys it so much, he thinks that he is fine the way he is. He, though, is guilty of a very serious sin: presumption. This is a sin in which ignorance frequently plays only a small part. When someone is presumptuous, knowledge of what is right is usually available, but he does not think his intent and conduct through to a right conclusion.

On the other hand, carelessness plays a large role in presumption. The Laodiceans should have known better than what their actions reveal. Their lackadaisical approach to spiritual matters, to their Savior who died for them, has earned His stinging rebuke.

Leviticus 4:2 zeroes in on this sin, revealing that it may be more serious than one might suppose. The word "unintentionally" includes more than simply lack of intention, as when a person sins and says, "I really didn't mean it." That is not wrong, but it misses some of the point because that conclusion is shallow and broad. In spite of the sinner's feelings about his intent as he actually committed the act, the term "sin" still appears in God's charge, and he continues to turn aside, wander, err, make a mistake, miss the mark, and go off the path. Though unintentional, the act is still a sin.

Consider the possible effects of such a sin. How many deaths have occurred where a person did something seriously wrong yet claims, "I didn't mean for that to happen"? What could happen if someone is cruising along, not concentrating on his driving, and drifts into oncoming traffic, smashing into another car and killing its occupants? How many people have been killed because a driver's attention was diverted by a cell phone? Just because a sin is unintentional does not mean it is not serious. Such a sin is often one of careless, impatient, lackadaisical neglect. It is the ignoring of a higher priority.

It is in reality often a sin of presumption, an ignoring of God and His law. It includes sins done with a degree of consciousness, a level of awareness of what one's responsibilities are. Even though not arrogantly and deliberately done, they are in reality done willingly.

These can be quite serious. Exodus 20:7, the third commandment, reads, "You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain." Because we have been baptized and have received God's Spirit, we have taken on the name "Christian." We are children of God, followers of Christ, and as such, we bear the Family name, an honor not lightly bestowed. Recall again that to whom much is given, the more shall be required.

God warns that we must not bear that holy name carelessly, that is, to no good purpose. He will not hold us guiltless. That name must be borne responsibly in dignified honor to Him, to His Family, and to its operations and purposes. Can we afford to be presumptuously negligent in this privileged responsibility? It is right here that knowledge of God's justice should come to a Christian's mind. It does this because the Christian "sees" God—not literally, of course, but spiritually, in his mind's eye, because he knows Him.

John W. Ritenbaugh
Living by Faith and God's Justice


 

 




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