Scandal
in the Bible
In verse 13 of chapter 8
of Paul's Letter to the Corinthians, we read "Therefore,
if food causes my brother to sin (skandalisei, in Greek),
I will never eat meat again, so that I may not cause my brother
to sin (skandaliso)." Paul here is not concerned
about following former dietary rules of the law, for he considers
himself free from them now. But he does see himself bound
by another kind of rule. And that is to not do anything that
would lead the weak into sin; to not commit scandal.
Literally, to scandalize
means to cause to fall or to be an occasion of falling. Webster's
Dictionary uses the words, "stumbling block, offense"
to define the basic etymology of this word. Our English comes
from the Greek, "skandalan," which has this literal
meaning.
In modern times, when we
hear the words, "to scandalize," one understanding we
have may be, "to be shocked or dismayed over some impropriety."
In the Bible, however, the word "scandal" has some important
and different meanings. This article will explore these meanings.
The word could mean to offend.
Responding to messengers of the Baptist, who ask, "are you
the one who is to come?" Jesus replies: "blessed is the
one who takes no offense (skandalizthe) at me" (Mt
11:6). "The disciples of Jesus approached and said to
him, 'Do you know that Pharisees took offense (skandalisthesan)
when they heard what you said?'" (Mt 15:12).
In general, however, the
word meant putting obstacles before people. In this sense,
even God is described as a scandal: "Yet He (the Lord of Hosts)
shall be a snare, an obstacle and a stumbling stone to both the
houses of Israel, a trap and a snare to those who dwell in Jerusalem;
and many among them shall stumble and fall, broken, snared, and
captured" (Is 8:14-15).
Continuing along these lines,
Jesus is also described as being a scandal: "The Jews demand
signs and Greeks look for wisdom, but we proclaim Christ crucified,
a stumbling block (skandalon) to Jews and foolishness to
gentiles" (1Cor 1:22-23). Continuing the idea he puts
forth to the Corinthians here, Paul addresses the issue of circumcision
which he no longer values: "In that case ('if I am still preaching
circumcision') the stumbling block (skandalon) of the cross
has been abolished" (Gal 5:11).
For the most part, however,
to bring scandal meant to put obstacles before people on their journey
to something good: "Build up, build up, prepare the way, remove
the stumbling blocks from my people's path" (Is 57:14).
Jesus went further giving
warning against leading someone into sin: "Jesus said to his
disciples, 'things that cause sin (skandala) will inevitably
occur, but woe to the person through whom the occur. It would be
better for him if a millstone were put around his neck and he be
thrown into the sea than for him to cause one of these little ones
to sin (skandalise)'" (Lk 17:1-2).
Matthew continues
this warning: "Woe to the world because of things that cause
sin (skandalon)! Such things must come, but woe to
the one through whom they (skandalan) come! . . .
If your hand or foot causes you to sin (scandalizei), cut
it off and throw it away. It is better to enter into life
maimed or crippled than with two hands or two feet to be thrown
into eternal fire" (18:7-8).
For Paul, relying on works
of the law rather than on faith is a stumbling block, because it
means Israel did not attain righteousness: "Why not?
Because they did it not by faith, but as if it could be done by
works. They stumbled (prosekoan) over the stone that
causes stumbling (proskommatos)" (Rom 9:32).
What one ate could be an
occasion of leading others into sin, so Paul urges the Romans not
to eat food in a way that gives scandal: "Let us no longer
judge one another, but rather resolve never to put a stumbling block
(proskomma) or hindrance (skandalon) in the way
of a brother or sister. . . . It is good not to eat meat or
drink wine or do anything that causes your brother or sister to
stumble (proskoptei) or be offended (skandalizetai)"
(Rom 14:13, 21).
Regarding idol worship and
food used in pagan sacrifices, these words are addressed to the
Church at Pergamum: "Yet I have a few things against you.
You have some people there who hold to the teaching of Balaam,
who instructed Balak to put a stumbling block (skandalon)
before the Israelites: to eat food sacrificed to idols and to play
the harlot" (Rev 2:14).
In identifying himself with
the struggles and experiences of people, Paul expresses sensitivity
to the temptations to sin that people suffer at the hands of others:
"Who is weak, and I am not weak? Who is led to sin (skandalisetai),
and I am not indignant?" (2Cor 11:29).
When Jesus warns his apostles
what will happen to them, he says: "If they persecuted me,
they will also persecute you" (Jn 15:20). But Jesus promises
to send the Advocate to them (15:26-27) and adds: "I have told
you this so that you may not fall away (skandalisthete)"
(Jn 16:1).
In Matthew, Jesus
makes the same warning: "They will hand you over to persecution,
and they will kill you. You will be hated by all nations because
of my name. And then many will be led into sin (skandalysthesontai)"
(24:9-10).
These last quotations show
us that the same scandal that was experienced in the age of Sacred
Scripture will inevitably be experienced during the entire history
of the Church. Members of the church today become victims
of scandal. And sad to say believers and churches too often
are a source of scandal. In this respect the Church is in
constant need of repentance and reform. For the church is
called to be a sign of contradiction in the world.
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