σκανδαλίζω (skan-dal-id'-zo): NT Synthesis and OT Background in מִכְשׁוֹל (mik-shole'): The four dimensions of stumbling in the Christian life
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σκανδαλίζω (skandalízō)
Etymology & Dictionary Definition
From skandalon (from which we derive the word, “scandal”), word that literally means a “stumbling-block.”
In the verb form, this means to put a stumbling block or impediment in the way of another upon which that person may trip or fall.1
30 occurrences in the NT
26x in the Gospels:
14x in Matthew; 8x in Mk; 2x in Lk; 2x in Jn
4x in the Epistles
NT Synthesis
In the NT, the concept of skandalízō is expressed in four dimensions:
An enticement to sin, be it our own (Mt 5:29-30, cf. Mt 18:8-9; Mk 9:43-47) or the sin of another (Mt 18:6-9) that works within the depths or our being to scandalize us, first from receiving then from entering more fully into the path of Jesus, in a way that ultimately seeks to cut us off altogether from life in Christ (Lk 17:2)
The offense of Jesus (Mt 11:6, cf. Lk 7:23, Mt 13:57, cf. Mk 6:3, Jn 6:61) & the offense of His Gospel (Mt 15:12)—The initial level
The “tribulation (θλῖψις [thlîpsis]) and persecution” on account of Jesus & the Gospel that cause us to stumble (Mt 13:21, cf. Mk 4:17, Mt 24:10-> Mt 26:31-33, Mk 14:27-29, II Cor 11:29)—The next level
The ways believers scandalize both unbelievers (Mt 17:27) as well as one another (Rom 14:21, I Cor 8:13) so as to obscure the true working of the Gospel in This Age
Though we could dedicate four separate posts for each of the above categories, working through the context, implications, applications, etc., etc…we trust that you, by this point, can do so on your own in ways more particular and applicable to where you currently are.
As such, we move to the OT background as that may shed more light on the Scriptural antecedents to the ever-present reality of skandalízō in the Christian life.
OT Background
With the NT categories in place, we turn to the OT, finding that one of the words which best communicates this NT concept is the Hebrew word , מִכְשׁוֹל (mikshol).
This word is used almost exclusively by the Major Prophets (i.e. 11 of the 14 OT occurrences occurring in this genre [though the words of Abigail in I Sam 25:31 seem to rise to this prophetic level). What it expresses is that which will draw the people of God away from life-giving fear of Him and the accompanying shalom in the salvation in the Messianic King.
So as to keep this study brief, we focus on only two of those prophetic passages with one conceptually-related passage: The first is a Messianic imperative and prophecy from Isaiah 8, which is elucidated further in Isaiah 28, finally revealed in Ps 118 then perfectly fulfilled in Matthew 21. We will take each of these in turn with little commentary.
The opening use in the Prophets comes in the early sections of what has been called the “Book of Immanuel,” which contains in it the well-known prophecy of the virgin birth:
Is 7
14 Therefore the Lord himself shall give you a sign;
Behold, a virgin (הָעַלְמָה [almâ]) shall conceive, and bear a son,
And shall call his name Immanuel.
Amidst the background of the Assyrian invasion, this promise of God coming to be with us is given to the Davidic King; yet Ahaz will ultimately seek a different path—the path, not of faith in Divine salvation, but of trust in human action.
And so comes the first occurrence in the Prophets of mikshol:
Is 8
11 For the Lord spake thus to me with a strong hand, and instructed/chastised me that I should not walk in the way of this people, saying,
12 Say not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear their fear, nor be afraid.
That is to say, the “way of this people” was to form a political confederacy with Ephraim and Syria against the expanding Assyrian forces (cf. II Ki 15:37).
To this is contrasted the way of the Kingdom which, very simply, is to:
13 Sanctify the Lord of hosts Himself;
And let Him be your fear, and let Him be your dread.
Two pathways ever open to God’s people:
For those whose fear is the LORD, He
14…shall be for a sanctuary;
And for those whose fear is man, He shall be
for a stone of stumbling (נֶ֠גֶף [negeph], literally, “a stone of plagues”) and for a rock of offence (מִכְשׁ֜וֹל [mikshol]) to both the houses of Israel, for a trap and for a snare to the inhabitants of Jerusalem.
15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
Two realities opening up a people to two different dimensions with the determining factor being that in which they trust.
In the next passage there is no mention of mikshol but the “stone” afore mentioned is now revealed to be the “corner stone” and the “sure foundation.” To reject this is to choose the pathway of death and hell:
Is 28
14 Wherefore hear the word of the Lord, you scornful men, that rule this people which is in Jerusalem.
15 Because ye have said,
We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
16 Therefore thus saith the Lord God,
Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation (cf. I Pet 2:6):
He that believes shall not make haste (יָחִישׁ [ḥûš])
For the stone in which they believe will be the living and sure foundation of the eternal Kingdom established by the Messianic King Himself, which will bring forth “in the tents of the righteous” the “voice of rejoicing and salvation” (Ps 118:15a).
Bringing life to His people, who having been chastised/chastened (יִסְּרַנִּי [yāsar]), will thereby become able to more fully declare the works of the Lord (v. 17).
Which brings us to the third and final passage, not in the Prophets but in the Psalms. The shift from the unbelieving way of this people to the way of faith (using Motyer’s phrase) is now manifest, opening a new reality to God’s people:
Open to me the gates of righteousness;
I will go through them,
And I will praise the Lord.
This is the gate of the Lord,
Through which the righteous shall enter.
I will praise You,
For You have answered me,
And have become my salvation.
The stone which the builders rejected
Has become the chief cornerstone.
This was the Lord’s doing;
It is marvelous in our eyes.
This is the day the Lord has made;
We will rejoice and be glad in it.
Save now, I pray, O Lord (From yasha (יָשַׁע) + na (נָא)., which in the LXX is translated, σῶσον δή and in the NT is transliterated to ὡσαννά—Hosanna)
O Lord, I pray, send now prosperity.
Blessed is he who comes in the name of the Lord!
We have blessed you from the house of the Lord.
God is the Lord,
And He has given us light;
Bind the sacrifice with cords to the horns of the altar.
You are my God, and I will praise You;
You are my God, I will exalt You.
Oh, give thanks to the Lord, for He is good!
For His mercy endures forever (Ps 118:19-29).
And with the thanksgiving of those who trust, not in their own deceptive power, but in the everlasting mercy of the Lord, finally and fully revealed in the lamb of God, we close—The Lamb Who was Himself “sacrificed with cords to the horns of the altar” opening up for us in His sacrificial death the fullness of Sabbath rest.