Lexical Summary skandalon: Stumbling block, offense, trap, snare Original Word: σκάνδαλον Strong's Exhaustive Concordance stumbling block. Scandal; probably from a derivative of kampto; a trap-stick (bent sapling), i.e. Snare (figuratively, cause of displeasure or sin) -- occasion to fall (of stumbling), offence, thing that offends, stumblingblock. see GREEK kampto HELPS Word-studies 4625 skándalon – properly, the trigger of a trap (the mechanism closing a trap down on the unsuspecting victim); (figuratively) an offense, putting a negative cause-and-effect relationship into motion. 4625 /skándalon ("the means of stumbling") stresses the method (means) of entrapment, i.e. how someone is caught by their own devices (like their personal bias, carnal thinking). ["4625 (skándalon) is the native rock rising up through the earth, which trips up the traveler, hence, of Jesus the Messiah, to the Jews who refused him" (Souter); "properly, the bait-stick of a trap, a snare, stumbling-block" (Abbott-Smith); "the stick in the trap that springs and closes the trap when the animal touches it" (WP, 1, 46).] NAS Exhaustive Concordance Word Originof uncertain origin Definition a stick for bait (of a trap), generally a snare, a stumbling block, an offense NASB Translation cause for stumbling (1), hindrances (1), offense (2), stumbling block (7), stumbling blocks (4). Thayer's Greek Lexicon STRONGS NT 4625: σκάνδαλονσκάνδαλον, σκανδάλου, τό, a purely Biblical ((occurring some twenty-five times in the Greek O. T., and fifteen, quotations included, in the New)) and ecclesiastical word for σκανδάληθρον, which occurs occasionally in native Greek writings; the Sept. for מוקֵשׁ (a noose, a snare) and מִכְשׁול; a. properly, "the movable stick or tricker (`trigger') of a trap, trap-stick; a trap, snare; any impediment placed in the way and causing one to stumble or fall" (a stumblingblock, occasion of stumbling): Leviticus 19:14; πέτρα σκανκαλου (A. V. a rock of offence), i. e. a rock which is a cause of stumbling (Latinoffendiculum) — figuratively applied to Jesus Christ, whose person and career were so contrary to the expectations of the Jews concerning the Messiah, that they rejected him and by their obstinacy made shipwreck of salvation (see πρόσκομμα), Romans 9:33 and 1 Peter 2:8 (7) (from Isaiah 8:14). b. metaphorically, "any person or thing by which one is (`entrapped') drawn into error or sin" (cf. Winer's Grammar, 32); α. of persons ((Joshua 23:13; 1 Samuel 18:21)): Matthew 13:41; Matthew 16:23 (where σκάνδαλον "non ex effectu, sed ex natura et condicione propria dicitur," Calov.); so Χριστός ἐσταυρωμένος is called (because his ignominious death on the cross roused the opposition of the Jews), 1 Corinthians 1:23. β. of things: τιθέναι τίνι σκάνδαλον (literally, in Judith 5:1), to put a stumbling-block in one's way, i. e. to do that by which another is led to sin, Romans 14:13; the same idea is expressed by βάλλειν σκάνδαλον ἐνώπιον τίνος (to cast a stumbling-block before one), Revelation 2:14; οὐκ ἐστι σκάνδαλον ἐν τίνι (see εἰμί, V. 4. e.), 1 John 2:10; plural σκάνδαλα, words or deeds which entice to sin (Wis. 14:11), Matthew 18:7 (cf. Buttmann, 322 (277) n.; Winer's Grammar, 371 (348)); Luke 17:1; σκάνδαλα ποιεῖν παρά τήν διδαχήν, to cause persons to be drawn away from the true doctrine into error and sin (cf. παρά, III. 2 a.), Romans 16:17; τό σκάνδαλον τοῦ σταυροῦ, the offence which the cross, i. e. Christ's death on the cross, gives (cf. α. at the end above), (R. V. the stumbling-block of the cross), Galatians 5:11; equivalent to a cause of destruction, Romans 11:9, from Psalm 68:23 The term points to something that causes another to trip—in body or in soul. In its literal sense it evokes the trigger-stick of an animal trap; figuratively it marks any influence, teaching, or behavior that lures people into sin, unbelief, or spiritual ruin. Scripture employs the word both negatively (perilous enticements) and paradoxically in a positive sense when describing the unavoidable “offense” created by the person and work of Jesus Christ. Occurrences in the New Testament Fifteen occurrences fall into three broad settings: 1. Warnings issued by Jesus concerning discipleship (Matthew 13:41; Matthew 16:23; Matthew 18:7; Luke 17:1). These texts reveal a consistent concern: God’s people must avoid causing others to fall, yet they must also endure the inevitable offense generated by the cross. Jesus’ Warnings Against Causing Stumbling In Matthew 18:7 Jesus declares, “Woe to the world for the causes of sin. These stumbling blocks must come, but woe to the man through whom they come!”. The certainty that obstacles will arise does not lessen personal accountability; rather, it intensifies it. Believers are called to radical self-denial (Matthew 18:8–9) lest their liberty, words, or example trip weaker souls. Luke 17:1–2 sharpens the warning with imagery of a millstone around the neck—better a violent end than leading “one of these little ones” to sin. Christ as a Stone of Stumbling Old Testament prophecy anticipated that the Messianic cornerstone would also be a stone of stumbling (Isaiah 8:14; 28:16). Paul cites this dual imagery twice. “See, I lay in Zion a stone of stumbling and a rock of offense” (Romans 9:33). Peter applies the same text to Christ, adding, “They stumble because they disobey the word” (1 Peter 2:8). The same Savior who secures believers becomes a judicial snare to the disobedient, vindicating divine justice. The Gospel and the Offense of the Cross The apostolic proclamation inevitably jars human pride. “We preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles” (1 Corinthians 1:23). Efforts to dilute that offense undercut the gospel’s power (Galatians 5:11). Faithfulness therefore requires embracing the scandalous nature of substitutionary atonement while refusing to add needless offense through unloving conduct. Community Life and Ethical Guardrails Romans 14 applies the concept within the fellowship. Instead of judging doubtful matters, believers must “make up your mind not to put any stumbling block or obstacle in your brother’s way” (Romans 14:13). Mature Christians limit their freedoms when necessary for the spiritual welfare of others, reflecting Christ’s self-sacrificial example. Similarly, Romans 16:17 urges vigilance against divisive teachers whose doctrines become “obstacles” to sound faith. Historical and Jewish Background First-century Judaism regarded the Torah as a fence protecting Israel from offense against God. When Jesus identifies religious leaders as causes of stumbling (Matthew 23:13), He overturns prevailing expectations: external religiosity can itself become a trap. Revelation 2:14 recalls the Balaam narrative where enticement to idolatry and immorality ensnared Israel—proof that stumbling blocks may be cultural, cultic, or moral. Eschatological Implications At the consummation, the Son of Man “will weed out of His kingdom all who cause sin” (Matthew 13:41). Persistent agents of stumbling are excluded from the redeemed community, underscoring the seriousness with which God regards this offense. Pastoral Applications • Guard Teaching: Accurate exposition shields hearers from doctrinal pitfalls. Summary Strong’s 4625 highlights the peril of becoming, or succumbing to, spiritual traps. Scripture commands believers to avoid laying snares for others, yet to accept the unavoidable scandal of Christ crucified. Thus the word serves both as a solemn caution and an enduring reminder that the gospel’s offense is God’s ordained means of salvation for all who believe. Englishman's Concordance Matthew 13:41 N-ANPGRK: πάντα τὰ σκάνδαλα καὶ τοὺς NAS: all stumbling blocks, and those KJV: all things that offend, and INT: all the causes of sin and those who Matthew 16:23 N-ANS Matthew 18:7 N-GNP Matthew 18:7 N-ANP Matthew 18:7 N-NNS Luke 17:1 N-ANP Romans 9:33 N-GNS Romans 11:9 N-ANS Romans 14:13 N-ANS Romans 16:17 N-ANP 1 Corinthians 1:23 N-ANS Galatians 5:11 N-NNS 1 Peter 2:8 N-GNS 1 John 2:10 N-NNS Revelation 2:14 N-ANS Strong's Greek 4625 |
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