Jesus was a stone of stumbling

JESUS WAS A STONE OF STUMBLING
EDITED BY GLENN PEASE
I PETER 2:8
New International Version
and, "A stone that causes people to stumble and a rock that makes them fall." They stumble
because they disobey the message--which is also what they were destined for.
New Living Translation
And, “He is the stone that makes people stumble, the rock that makes them fall.” They stumble
because they do not obey God’s word, and so they meet the fate that was planned for them.
BIBLEHUB RESOURCES
Ellicott's Commentary for English Readers(8) And a stone of stumbling and a rock of offence.—
Another quotation, no doubt suggested by the word “a stone,” but conveying a totally different
metaphor. Here there is no thought whatever of the stone as a material for building; the thought
is that of a mass of rock on the road, on which the terror-stricken fugitives stumble and fall. The
words are taken from Isaiah 8:14, and are translated directly from the Hebrew. The LXX. not
only makes nonsense, but can again be hardly acquitted of “guile” (1Peter 2:1) in its endeavour
to make out the best possible case for Israel by deliberately inserting the word “not” twice over.
We shall find St. Peter in 1Peter 3:14 quoting the verses which immediately precede our present
citation, and again the point lies in the context. The words are no mere phrase hastily caught up
to serve the turn. They come out of the great Immanuel section of Isaiah, and immediately
involve, like the quotation in 1Peter 2:6, the sharp contrast between the Jews who trust in
Immanuel (the presence of God with Israel) and the Jews who do not, but rely on
“confederacies.” To the one party, the Lord of Hosts will be “for a sanctuary;” but to the other
party, who are described as “both houses of Israel,” and specially as the “inhabitant of
Jerusalem,” He will be “for a stone of striking, and for a rock of stumbling over,” and also “for a
snare.” The “sanctuary” does not seem to mean a temple (though this would connect it with the
preceding words of St. Peter), but rather such a “sanctuary” as that of Bethel (Genesis 28:18), a
consecrated stone to which a man might flee as an asylum. In the flight of terror before the face
of the Assyrians the very stone which afforded right of sanctuary to those who recognised and
trusted it, was a vexatious and dangerous obstacle, a trap full in the way to those who did not.
Once more, therefore, the Hebrews of the Dispersion, in separating themselves from “both
houses of Israel” and the “inhabitant of Jerusalem,” were obeying the warnings of the Immanuel
prophecy, which every Hebrew recognised as Messianic. Though the coupling of these passages
of the Old Testament together certainly seems to show traces of the influence of St. Paul (comp.
Romans 9:32-33), yet St. Peter must have been present and heard “the Lord of Hosts” Himself

put them together (Luke 20:17-18), and probably St. Paul’s use of the passages is itself to be
traced back to the same origin.
Stumble at the word, being disobedient.—It seems better to arrange the words otherwise: which
stumble, being disobedient to the word. The participle thus explains the verb. “‘A stone of
stumbling’ He is to them; and the manner of the stumbling is in being disobedient to the gospel
preaching” (Leighton).
Whereunto also they were appointed—i.e., unto stumbling. The present commentator believes
that when St. Peter says that these unhappy Jews were appointed to stumble, he primarily means
that the clear prophecies of the Old Testament which he has quoted marked them for such a
destiny. It was no unforeseen, accidental consequence of the gospel. It had never been expected
that all who heard the gospel would accept it. Those who stumbled by disbelief were marked out
in prophecy as men who would stumble. Thus the introduction of the statement here has the
direct practical purpose of confirming the faith of the readers by showing the verification of the
prophecy. Still, in fairness, we must not shirk the further question which undoubtedly comes in at
this point. Even though the moment of their appointment to stumble was that of the utterance of
the prophecy, it cannot be denied that, in a certain sense, it was God Himself who appointed
them to stumble. It will be observed, however, from the outset, that our present passage casts not
a glance at the condition of the stumbling Jews after death. With this caution, we may say that
God puts men sometimes into positions where, during this life, they almost inevitably reject the
truth. This is implied in the very doctrine of election—e.g., in 2Thessalonians 2:13, where, if
God selects one man out of the hundred to a present salvation through belief of truth, it seems to
follow logically that the ninety and nine are appointed to have no share in that salvation, so far as
this life is concerned, through disbelief of truth. These things remain as a trial of faith. It suffices
that we know for certain that God is Love. He has “brought us forth at His own option by the
word of truth, that we should be a kind of firstfruits of His creatures” (James 1:18). We have but
to prize more highly our own present salvation, and to trust His love for that fuller harvest of
which we are but the firstfruits. In some way even their stumbling will ultimately prove His love,
to them as well as to us.
Matthew Henry's Concise Commentary2:1-10 Evil-speaking is a sign of malice and guile in the
heart; and hinders our profiting by the word of God. A new life needs suitable food. Infants
desire milk, and make the best endeavours for it which they are able to do; such must be a
Christian's desires after the word of God. Our Lord Jesus Christ is very merciful to us miserable
sinners; and he has a fulness of grace. But even the best of God's servants, in this life, have only
a taste of the consolations of God. Christ is called a Stone, to teach his servants that he is their
protection and security, the foundation on which they are built. He is precious in the excellence
of his nature, the dignity of his office, and the glory of his services. All true believers are a holy
priesthood; sacred to God, serviceable to others, endowed with heavenly gifts and graces. But the
most spiritual sacrifices of the best in prayer and praise are not acceptable, except through Jesus
Christ. Christ is the chief Corner-stone, that unites the whole number of believers into one
everlasting temple, and bears the weight of the whole fabric. Elected, or chosen, for a foundation
that is everlasting. Precious beyond compare, by all that can give worth. To be built on Christ
means, to believe in him; but in this many deceive themselves, they consider not what it is, nor
the necessity of it, to partake of the salvation he has wrought. Though the frame of the world
were falling to pieces, that man who is built on this foundation may hear it without fear. He shall

not be confounded. The believing soul makes haste to Christ, but it never finds cause to hasten
from him. All true Christians are a chosen generation; they make one family, a people distinct
from the world: of another spirit, principle, and practice; which they could never be, if they were
not chosen in Christ to be such, and sanctified by his Spirit. Their first state is a state of gross
darkness, but they are called out of darkness into a state of joy, pleasure, and prosperity; that they
should show forth the praises of the Lord by their profession of his truth, and their good conduct.
How vast their obligations to Him who has made them his people, and has shown mercy to them!
To be without this mercy is a woful state, though a man have all worldly enjoyments. And there
is nothing that so kindly works repentance, as right thoughts of the mercy and love of God. Let
us not dare to abuse and affront the free grace of God, if we mean to be saved by it; but let all
who would be found among those who obtain mercy, walk as his people.
Barnes' Notes on the BibleAnd a stone of stumbling - A stone over which they, stumble, or
against which they impinge. The idea seems to be that of a cornerstone which projects from the
building, against which they dash themselves, and by which they are made to fall. See the notes
at Matthew 21:44. The rejection of the Saviour becomes the means of their ruin. They refuse to
build on him, and it is as if one should run against a solid projecting cornerstone of a house, that
would certainly be the means of their destruction. Compare the notes at Luke 2:34. An idea
similar to this occurs in Matthew 21:44; "Whosoever shall fall on this stone shall be broken."
The meaning is, that if this foundation-stone is not the means of their salvation, it will be of their
ruin. It is not a matter of indifference whether they believe on him or not - whether they accept or
reject him. They cannot reject him without the most fearful consequences to their souls.
And a rock of offence - This expresses substantially the same idea as the phrase "stone of
stumbling." The word rendered "offence," (σκάνδαλον skandalon) means properly "a trap-stick -
a crooked stick on which the bait is fastened which the animal strikes against, and so springs the
trap," (Robinson, Lexicon) then "a trap, gin, snare"; and then "anything which one strikes or
stumbles against; a stumbling-block." It then denotes "that which is the cause or occasion of
ruin." This language would be strictly applicable to the Jews, who rejected the Saviour on
account of his humble birth, and whose rejection of him was made the occasion of the
destruction of their temple, city, and nation. But it is also applicable to all who reject him, from
whatever cause; for their rejection of him will be followed with ruin to their souls. It is a crime
for which God will judge them as certainly as he did the Jews who disowned him and crucified
him, for the offence is substantially the same. What might have been, therefore, the means of
their salvation, is made the cause of their deeper condemnation.
Even to them which stumble at the word - To all who do this. That is, they take the same kind of
offence at the gospel which the Jews did at the Saviour himself. It is substantially the same thing,
and the consequences must be the same. How does the conduct of the man who rejects the
Saviour now, differ from that of him who rejected him when he was on the earth?
Being disobedient - 1 Peter 2:7. The reason why they reject him is, that they are not disposed to
obey. They are solemnly commanded to believe the gospel; and a refusal to do it, therefore, is as
really an act of disobedience as to break any other command of God.
Whereunto they were appointed - (εἰς ὅ καὶ ἐτέθησαν eis ho kai etethēsan.) The word "whereunto
"means unto which. But unto what? It cannot be supposed that it means that they were
"appointed" to believe on him and be saved by him; for:

(1) this would involve all the difficulty which is ever felt in the doctrine of decrees or election;
for it would then mean that he had eternally designated them to be saved, which is the doctrine of
predestination; and,
(2) if this were the true interpretation, the consequence would follow that God had been foiled in
his plan - for the reference here is to those who would not be saved, that is, to those who
"stumble at that stumblingstone," and are destroyed.
Calvin supposes that it means, "unto which rejection and destruction they were designated in the
purpose of God." So Bloomfield renders it, "Unto which (disbelief) they were destined," (Critical
Digest) meaning, as he supposes, that "into this stumbling and disobedience they were permitted
by God to fall." Doddridge interprets it, "To which also they were appointed by the righteous
sentence of God, long before, even as early as in his first purpose and decree he ordained his Son
to be the great foundation of his church." Rosenmuller gives substantially the same
interpretation. Clemens Romanus says it means that "they were appointed, not that they should
sin, but that, sinning, they should be punished." See Wetstein. So Macknight. "To which
punishment they were appointed." Whitby gives the same interpretation of it, that because they
were disobedient, (referring, as he supposes, to the Jews who rejected the Messiah) "they were
appointed, for the punishment of that disobedience, to fall and perish."
Dr. Clark supposes that it means that they were prophesied of that they should thus fall; or that,
long before, it was predicted that they should thus stumble and fall. In reference to the meaning
of this difficult passage, it is proper to observe that there is in the Greek verb necessarily the idea
of designation, appointment, purpose. There was some agency or intention by which they were
put in that condition; some act of placing or appointing, (the word τίθημι tithēmi meaning to set,
put, lay, lay down, appoint, constitute) by which this result was brought about. The fair sense,
therefore, and one from which we cannot escape, is, that this did not happen by chance or
accident, but that there was a divine arrangement, appointment, or plan on the part of God in
reference to this result, and that the result was in conformity with that. So it is said in Jde 1:4, of
a similar class of people, "For there are certain men crept in unawares, who were before of old
ordained to this condemnation." The facts were these:
(1) That God appointed his Son to be the cornerstone of his church.
(2) that there was a portion of the world which, from some cause, would embrace him and be
saved.
(3) that there was another portion who, it was certain, would not embrace him.
(4) that it was known that the appointment of the Lord Jesus as a Saviour would be the occasion
of their rejecting him, and of their deeper and more aggravated condemnation.
(5) that the arrangement was nevertheless made, with the understanding that all this would be so,
and because it was best on the whole that it should be so, even though this consequence would
follow. That is, it was better that the arrangement should be made for the salvation of people
even with this result, that a part would sink into deeper condemnation, than that no arrangement
should be made to save any. The primary and originating arrangement, therefore, did not
contemplate them or their destruction, but was made with reference to others, and
notwithstanding they would reject him, and would fall. The expression "whereunto" (εἰς ὅ eis ho)
refers to this plan, as involving, under the circumstances, the result which actually followed.
Their stumbling and falling was not a matter of chance, or a result which was not contemplated,

but entered into the original arrangement; and the whole, therefore, might be said to be in
accordance with a wise plan and purpose. And,
continued...
Jamieson-Fausset-Brown Bible Commentary8. stone of stumbling, &c.—quoted from Isa 8:14.
Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the
judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the
corner-stone, as "stumble" means in Jer 13:16; Da 11:19.
at the word—rather, join "being disobedient to the word"; so 1Pe 3:1; 4:17.
whereunto—to penal stumbling; to the judicial punishment of their unbelief. See above.
also—an additional thought; God's ordination; not that God ordains or appoints them to sin, but
they are given up to "the fruit of their own ways" according to the eternal counsel of God. The
moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto
sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to
"I lay," Greek, "set," 1Pe 2:6. God, in the active, is said to appoint Christ and the elect (directly).
Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment
of the sinner's awful course) [Bengel]. God ordains the wicked to punishment, not to crime [J.
Cappel]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so
directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they
shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The
lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the
saved shall ascribe all the merit of their salvation to God's electing love and grace.
Matthew Poole's CommentaryAnd a stone of stumbling, and a rock of offence; i.e. a stone at
which they stumble, a rock at which they are offended; and so it implies Christ not to be the
cause of their stumbling, but the object of it; they of their own accord, and through the pravity of
their nature, without any just occasion given by him, being offended, either because cause they
find not that in him which they expected, viz. outward encouragements; or find that in him which
they do not like, the holiness of his law, and purity of his doctrine, contrary to their corruptions
and lusts, and especially his requiring of them faith in him for the justification of their persons,
which was so contrary to the pride of their hearts, and which was one great reason of the Jews
stumbling at him, as seeking to establish their own righteousness, and therefore not submitting to
the righteousness of God, Romans 9:32,33, compared with Romans 10:3. This stumbling
includes not only their falling into sin, but into destruction too, the punishment of sin, Isaiah
8:14,15; whereof Christ can be no more than the inculpable occasion, but their own unbelief the
proper cause.
Which stumble at the word, being disobedient; these words may have a double reading: one
according to our translation; and then the sense is, that stumble at the word of the gospel, i.e. are
disobedient to it, in rejecting Christ therein offered to them: or, that stumble, being disobedient to
the word; i.e. stumble at Christ preached to them in the word, and therefore will not obey it; they
show that they are offended at Christ, by their not receiving his doctrine, nor accepting his offers.
Whereunto also they were appointed; either this may refer:
1. To 1 Peter 2:6, where Christ is said to be laid (the same word in the (greek with that which is

here translated by appointed) in Sion, as a chief corner-stone, elect and precious, on whom
whosoever believeth, shall not be confounded. The apostle then adds, that even these unbelievers
were appointed (viz. in their external vocation, as being taken into covenant with God) to be built
on Christ by faith but they stumbled, by their unbelief, at the word of the gospel, and
consequently at this stumbling-stone. And then it is a high aggravating the unbelief of the Jews,
that they, being God’s peculiar people, should reject that salvation which was sent to them, and
to the first offer of which they were designed, Acts 13:26,46,47. Or:
2. To the words immediately going before, which stumble at the word, being disobedient; and
then the sense is, (speaking concerning the reprobate Jews), that God appointed them to this
stumbling, in his decreeing not to give them faith in Christ, but to leave them to their unbelief,
and to punish them justly for it: see Romans 9:17 1 Thessalonians 5:9 Judges 1:4. The scope of
the apostle in this whole verse seems to be, to keep weak Christians from being offended at the
multitude of unbelievers, and especially at their seeing Christ rejected by the Jewish rulers and
doctors; and this he doth by pointing them to the Scripture, where all this was long since
foretold, and therefore not to be wondered at now, nor be any occasion of offence to them: see
the like, John 16:1,4.
Gill's Exposition of the Entire BibleAnd a stone of stumbling, and a rock of offence,.... The
apostle alludes to Isaiah 8:14 and which is a prophecy of the Messiah; see Gill on Romans 9:33
and had its accomplishment in the unbelieving and disobedient Jews; who stumbled at his birth
and parentage; at the manner of his birth, being born of a virgin; at the meanness of his parents,
his supposed father being a carpenter, and his mother, Mary, a poor woman, when they expected
the Messiah would have sprung from some rich and noble family; and at the place of his birth,
which they imagined was Galilee, from his education and conversation there; they stumbled also
at his education, and could not conceive how he should know letters, and from whence he should
have his wisdom, having never been trained up in any of their schools and academies, or at the
feet of any of their doctors and Rabbins; but, on the other hand, was brought up and employed in
the trade of a carpenter; they stumbled at his outward meanness and poverty, when they expected
the Messiah would be a rich, powerful, and glorious monarch; and so at the obscurity of his
kingdom, which was not of this world, and came not with observation, when they dreamt of an
earthly and temporal one, which should be set up in great splendour and glory; and they
stumbled likewise at the company he kept, and the audience that attended him, being the poorer
sort of the people, and the more illiterate, and also such who had been very profane and wicked,
as publicans and harlots; moreover, they stumbled at his ministry, at the doctrine he preached,
particularly at the doctrine of his divinity, and of spiritual communion with him, by eating his
flesh, and drinking his blood, and at the doctrines of distinguishing grace; and so at his miracles,
by which he confirmed his mission and ministry, some of these being wrought on the sabbath
day, and others they imputed to diabolical influence and assistance, in a word, they stumbled at
his death, having imbibed a notion that Christ abideth for ever, and especially at the manner of it,
the death of the cross; wherefore the preaching of Christ crucified always was, and still is, a
stumbling block unto them:
even to them which stumble at the word; either the essential Word, Christ Jesus, as before; or
rather at the doctrine of the Gospel, at that part of it which respects a trinity of persons in the
Godhead; because their carnal reason could not comprehend it, and they refused to submit to
revelation, and to receive the witness of God, which is greater than that of men; and at that part
of it which regards the deity of Christ, and that for this reason, because he was a man, and in

order to enervate the efficacy of his blood, righteousness, and sacrifice, and fearing too much
honour should be given to him; and also at that part of the word which concerns the
distinguishing grace of God, as eternal personal election, particular redemption, and efficacious
grace in conversion; against which the carnal mind of man is continually cavilling and replying,
and, in so doing, against God himself, charging him with cruelty, injustice, and insincerity; and
particularly at that part of the word which holds forth the doctrine of free justification, by the
righteousness of Christ; this was the grand stumbling block of the Jews, who sought for
righteousness, not by faith, but, as it were, by the works of the law, being ignorant of the
righteousness of God, and of the spirituality of the law, and of themselves, and their own
righteousness, of which they had an overweening opinion:
being disobedient; to the Gospel revelation, and unwilling to submit their carnal reason to it; this
is the source and cause of their stumbling at Christ and his Gospel: it is worth while to compare
this with the paraphrase of Isaiah 8:14 which passage is here referred to; and the paraphrase of it
runs thus,
""if ye obey not", his word shall be among you for revenge, and for a stone smiting, and for a
rock of offence to both houses of the princes of Israel, and for destruction and offence to those
who are divided upon the house of Judah, &c.
whereunto also they were appointed; both to stumble at the word of the Gospel, and at Christ, the
sum and substance of it, he being set in the counsel and purpose of God, as for the rising of
some, so for the stumbling and falling of others; and also to that disobedience and infidelity
which was the cause of their stumbling; for as there are some whom God appointed and
foreordained to believe in Christ, on whom he has determined to bestow true faith in him, and
who have it as a pure gift, in consequence of such appointment; so there are others, whom he has
determined to leave in that disobedience and infidelity into which the fall brought and concluded
them, through which they stumble at Christ, and his word, and, in consequence thereof, justly
perish; but this is not the case of all; there are some who are the objects of distinguishing grace
and favour, and who are described in the following verse.
Geneva Study BibleAnd a stone of stumbling, and a rock of offence, even to them which stumble
at the word, being disobedient: whereunto also they were appointed.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/1_peter/2-8.htm"1 Peter 2:8. οἱ προσκόπτουσι] links
itself on to ἀπειθοῦσι κ.τ.λ.: “that is to those who,” etc., not to what follows, as if εἰσι were to be
supplied: “they who stumble are those who are,” etc.
προσκόπτειν has here the same meaning as that contained in the last words, but the turn of the
thought is different; there, it is shown what Christ is become to the unbelievers, namely, the
ground of their destruction; here, on the contrary, that they are really overtaken by this
destruction; Lorinus explains προσκόπτουσι incorrectly: verbo offenduntur et scandalizantur, id
blasphemant et male de illo loquuntur.
τῷ λόγῳ ἀπειθοῦντες] It is better to connect τῷ λόγῳ with ἀπειθοῦντες than with προσκόπτουσι
(either: “who at the word are offended,” or: “who by the word suffer hurt”). For, on the one
hand, the leading idea προσκ. would be weakened by its connection with λόγῳ; and, on the other,
the nearer definition requisite is supplied of itself from what precedes; it would, too, be

inappropriate “that λόγος should of a sudden take the place of Christ, who in 1 Peter 2:7 is, as
λίθος, the object of προσκ.” (Brückner). Wolf: qui impingunt, nempe: in lapidem illum
angularem, verbo non credentes: quo ipso et offensio ipsa et ejus causa indicatur.
εἰς ὃ καὶ ἐτέθησαν] εἰς ὅ not equal to ἐφʼ ᾧ, “on account of which;” nor is it equal to εἰς ὅν (sc.
λόγον or λίθον); Luther: “on which they are placed;” or similarly Bolten: “they stumble at that,
on which they should have been laid” (he makes εἰς ὅ refer to the omitted object of προσκ.), but
it points rather to the end of ἐτέθησαν.[122]
τίθημι] is here, as frequently in the N. T., “to appoint, constituere” (cf. 1 Thessalonians 5:9). It is
clear from the connection of this verse with the preceding, that εἰς ὅ does not go back to 1 Peter
2:5 (Gerhard: in hoc positi sunt, videlicet, ut ipsi quoque in hunc lapidem fide aedificarentur). It
may be referred either to ἀπειθεῖν (Calvin, Beza, Piscator, and others) or to προσκόπτειν and
ἀπειθεῖν (Estius, Pott, de Wette, Usteri, Hofmann, Wiesinger,[123] etc.), or, more correctly, to
ΠΡΟΣΚΌΠΤΕΙΝ (Grotius, Hammond, Benson, Hensler, Steiger, Weiss), since on the latter (not
on ἈΠΕΙΘΕῖΝ) the chief emphasis of the thought lies, and ΕἸς Ὃ Κ.Τ.Λ. applies to that which is
predicated of the subject, that is, of the ἈΠΕΙΘΟῦΝΤΕς, but not to the characteristic according
to which the subject is designated. The ΠΡΟΣΚΌΠΤΕΙΝ it is to which they, the
ἈΠΕΙΘΟῦΝΤΕς, were already appointed, and withal on account of their unbelief, as appears
from the Τῷ ΛΌΓῼ ἈΠΕΙΘ. This interpretation alone is in harmony with the connection of
thought, for it is simply the ΠΙΣΤΕΎΟΝΤΕς and ἈΠΕΙΘΟῦΝΤΕς, together with the blessing and
curse which they respectively obtain, that are here contrasted, without any reference being made
to the precise ground of faith and unbelief. Vorstius correctly: Increduli sunt designati vel
constituti ad hoc, ut poenam sive exitium sibi accersant sua incredulitate.
Following the construction of 1 Peter 2:7 adopted by him, Hofmann takes ΟἹ
ΠΡΟΣΚΌΠΤΟΥΣΙΝ not as an adjunct referring to what precedes, but as protasis to the
subsequent ΕἸς Ὅ, which, according to him, contains the apodosis expressed in the form of an
exclamation. This interpretation falls with that of 1 Peter 2:7. Besides, it gives rise to a
construction entirely abnormal, and of which there is no other example in the N. T., either as
regards the relative pronoun[124] or the method here resorted to, of connecting apodosis with
protasis. The words are added by the apostle in order to show that the being put to shame of
unbelievers, takes place according to divine determination and direction. Oecumenius[125] is not
justified by the context in laying special stress on the personal guilt of unbelief; or Aretius, in
answering the question: quis autem illos sic posuit? by non Deus certe, sed Satan tales posuit.
[122] The application to the Word or to Christ occurs already in the older commentators; thus
Beda says: in hoc positi sunt i. e. per naturam facti sunt homines, ut credant Deo et ejus voluntati
obtemperent; and Nicol. de Lyra, applying it specially to the Jews: illis data fuit lex, ut
disponerentur ad Christum secundum quod dicitur Galatians 3. lex paedagogus noster fuit in
Christo; et ipsi pro majore parte remanserunt increduli.
[123] Different interpreters seek in various ways to soften the harshness of the dea here
presented. Thus Estius, by explaining ἐτέθησαν only of the permission of God; Pott, by
paraphrasing the idea thus: “their lot seemed to bring this with it;” Wiesinger, by asserting that
“the passage here speaks of the action of God as a matter of history, not of His eternal decrees.”

But what justifies any such softening down? While Hofmann, in the 1st edition of his
Schriftbeweis, I. p. 210, says precisely: that God has ordained them to this, that they should not
become obedient to His word, but should stumble at it and fall over it; in the 2d ed. I. p. 237, it
appears that the meaning only is: “that the evil which befalls them in the very fact of their not
believing, is ordained by God to those who do not obey His message of salvation, as a
punishment of their disposition of mind.” Schott agrees with this view. But in it the idea of
ἐτέθησαν in relation to ἀπειθοῦντες is arbitrarily weakened; since Schott expressly says that
unbelievers, by their own state of mind, “appoint themselves to unbelief,” he can look on
unbelief only in so far as the result of a divine decree, that God has appointed faith impossible
with a carnal disposition. But a limitation of this kind is here all the more inappropriate, that
Peter in the passage makes no allusion to the disposition which lies at the foundation of unbelief.
Hofmann in his commentary says: “it is the word which is preached to them that they refuse to
obey, but by the very fact of their doing so they stumble at Christ and fall over Him, as over a
stone that lies in the way. Both are one and the same thing, named from different sides; the one
time from what they do, the other from what is done to them.” Yet these are two different things;
the one the cause, the other the effect.
[124] Hofmann, indeed, appeals to Matthew 26:50; but the interpretation of this passage is so
doubtful that it cannot be relied upon; cf. the various interpretations in Meyer on this passage; in
Winer, p. 157 [E. T. 207 f.]; in Buttmann, p. 217.
[125] Οὐχ ὡς ἀπὸ τοῦ Θεοῦ εἰς τοῦτο ἀφωρισμένοις, εἴρηται· οὐδευία γὰρ αἰτία ἀπωλείας παρὰ
τοῦ πάντας ἀνθρώπους θέλοντος σωθῆναι βραβεύεται· ἀλλὰ τοῖς ἑαυτοῖς σκευή κατηρτικόσιν
ὀργῆς καὶ ἡ ἀπείθεια ἐπηκολούθησε, καὶ εἰς ἣν παρεσκεύασαν ἑαυτοὺς τάξιν ἐτέθησαν. Thus
also Didymus: ad non credendum a semetipsis sunt positi; and Hornejus: constituti ad
impingendum et non credendum ideo dicuntur, quia cum credere sermoni Dei nollent, sed ultro
eum repellerent, deserti a Deo sunt et ipsius permissione traditi ut non crederent et impingerent.
Cambridge Bible for Schools and Colleges8. which stumble at the word] The “word,” as before,
is the sum and substance of the Gospel. Men opposing themselves to that word, looking on it as
an obstacle to be got rid of, were as those who rush upon a firm-fixed stone, and who falling over
it are sorely bruised.
whereunto also they were appointed] Attempts have been made to soften the apparent fatalism of
the words by carrying the antecedent of the “whereunto” as far back as 1 Peter 2:5, and seeing in
the words the statement that even those who stumbled were appointed, as far as God’s purpose
was concerned, to be built up on Christ. It is, however, all but obvious that this puts a forced and
artificial meaning on the Apostle’s words. What he really affirms is that it is part of God’s
appointed order that the disobedient should stumble and be put to shame. And it may be noted
that this way of looking on things is eminently characteristic of him. In the treachery of Judas he
read the lesson that “the Scripture must needs have been fulfilled” (Acts 1:16). Stumbling,
however, was not necessarily identical with falling irretrievably (Romans 11:11).
Bengel's GnomenHYPERLINK "/1_peter/2-8.htm"1 Peter 2:8. Οἱ προσκόπτουσι, τῷ λόγῷ
ἀπειθοῦντες, who stumble, not believing the word) In 1 Peter 2:7, he expressed the different
judgments of believers and unbelievers respecting Christ; now he sets forth the difference itself
between believers and unbelievers. Many construct προσκόπτουσι τῷ λόγῳ, stumble at the word.
But προσκόπτουσι, put absolutely (as in John 11:9), is derived from προσκόμματος, the word

quoted from Isaiah; and the declaration follows, τῷ λόγῳ ἀπειθοῦντες, not believing the word, as
ch. 1 Peter 4:17, Τὶ τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ εὐαγγελίῳ; What shall be the end of
those who obey not the Gospel of God? and certainly ch. 1 Peter 3:1, εἴ τινες ἀπειθοῦσι τῷ λόγῳ:
If any obey not the word. It is in the Gospel-word that the preciousness of Christ is set forth: they
who do not believe the word, despise Christ, and stumble at Him.—εἰς ὃ καὶ ἐτέθησαν, to which
also they were appointed) Which refers to stumble: they who do not believe, stumble; they who
stumble are also appointed for stumbling. This appointment follows unbelief and stumbling, as
even the intensive particle, also, and the order of this clause which is placed last, signify. And yet
stumble is present. They were appointed has the force of a past tense; by which it is implied, that
by a most just judgment of God, unbelievers stumble more and more from day to day. Are
appointed answers to I lay (or appoint), 1 Peter 2:6; but with some difference: for God is said, in
the active, to appoint Christ and the elect: unbelievers, in the passive, are said to be appointed.
Comp. Romans 9:22, note.
Pulpit CommentaryVerse 8. - And a stone of stumbling, and a rock of offense. St. Peter
combines Isaiah 8:14 with his first quotations, as St. Paul also does (Ram. 9:33), both apostles
quoting from the Hebrew, not from the Septuagint, which is quite different, inserting two
negatives. The living Stone is not only made the Head of the corner to the confusion of the
disobedient, but becomes also to their destruction a Stone of stumbling; they fall on that Stone,
and are broken (Matthew 21:44). That Stone is a Rock (πέτρα), the Rock of Ages, the Rock on
which the Church is built; but to the disobedient it is a Rock of offense (πέτρα σκανδάλου).
Σκάνδαλον (in Attic Greek σκανδάληθρον) is properly the catch or spring of a trap, which makes
animals fall into the trap; then a stumbling-block - anything which causes men to fall. We cannot
fail to notice how St. Peter echoes the well-remembered words of our Lord, recorded in Matthew
16:18, 23. Peter was himself then a πέτρα σκανδάλου, a rock of offense. Even to them which
stumble at the Word, being disobedient; literally, who being disobedient stumble at the Word -
the relative referring back to "them which be disobedient" in ver. 7. This seems better than (with
Huther and others) to take τῷ λόγῳ with ἀπειθοῦντες, "who stumble, being disobedient to the
Word." Ἀπειθοῦντες, literally," unbelieving," contains here, as frequently, the idea of
disobedience, willful opposition. St. Peter seems to come very near to St. John's use of Λόγος for
the personal Word, the Lord Jesus Christ. Whereunto also they were appointed. "Whereunto" (εἰς
ὄ) cannot refer back to ver. 5; God had appointed them to be built up in his spiritual house, but
they were disobedient. It must refer either to ἀπειθοῦντες - sin is punished by sin; for sin in
God's awful judgment hardens the heart; the disobedient are in danger of eternal sin (Mark 3:29,
according to the two oldest manuscripts) - or, more probably, to προσκόπουσιν; it is God's
ordinance that disobedience should end in stumbling; but that stumbling does not necessarily
imply condemnation (see Romans 11:11). The word, the preaching of Christ crucified, was to the
Jews a stumbling-block (1 Corinthians 1:23). But not all stumbled that they might fall.
Nevertheless, perseverance in disobedience must end in everlasting death.
END OF BIBLEHUB
Jesus as the Stumbling-Stone

C.H. Irwin
Romans 9:33
As it is written, Behold, I lay in Sion a stumbling stone and rock of offense: and whoever
believes on him shall not be ashamed.
Behold, I lay in Zion a Stumbling-stone and Rock of offence: and whosoever believeth on him
shall not be ashamed. It seems a strange thing that Jesus, the Saviour of men, should at all be set
before us in this way. But the truth is, the great object is to cause us to consider what our own
attitude is toward Christ. Have I accepted Jesus as my Saviour, or am I hesitating to commit
myself to him? Am I clinging to him as my Rock of safety, or am I being repelled from him as
from a rock of offence? It was no new idea, this which St. Paul brings forward here, of Christ
being a Stumbling-stone. It was spoken of by Isaiah, when he said, "And he shall be for a
Sanctuary; but for a stone of stumbling and for a Rock of offence to both the houses of Israel"
(Isaiah 8:14). Jesus himself alluded to the same idea when he said to the chief priests and
Pharisees, "Did ye never read in the Scriptures, The Stone which the builders rejected, the same
is become the Head of the corner?" And then he added, to show the evil results of rejecting him,
"And whosoever shall fall on this Stone shall be broken: but on whomsoever it shall fall, it will
grind him to powder" (Matthew 21:42, 44). The Stone of stumbling, the Rock of offence, and the
Stone against which men fall to their own destruction, - all these convey the same truth. It is a
truth which conveys a solemn warning - the danger of rejecting Christ. How is it, then, that men
stumble at Christ?
I. THERE ARE SOME THINGS IN CHRIST'S LIFE AND WORK AT WHICH MEN
STUMBLE. I do not mean to say that there is anything in the life and work of Jesus Christ at
which men ought to stumble, but such is the depravity of the human heart, such is the power of
the great enemy of souls, that men find difficulties even in the way of salvation. They raise
mental objections to the very way in which the Creator of the world wants to give them a share
in his heavenly inheritance, and have their doubts as to whether there might not be some other
way, some other Teacher, some other Saviour, just as good as the eternal Son of God, who, in his
matchless love, gave himself to die for the redemption of their souls.
1. Christ is a stumbling-stone to many because of the way in which he came into the world. So it
was when he was on earth. Men asked the question, "Can any good thing come out of
Nazareth?" And when he was come into his own country, they said, "Whence hath this Man this
wisdom, and these mighty works? Is not this the carpenter's Son? And they were offended in
him" (Matthew 12:54-57), or stumbled at this difficulty of his lowly parentage. And yet there
should be no difficulty, no stumbling-block in this; for Jesus came in the very way and in the
very place it had been predicted several hundred years before that he would come. Micah had
predicted the place of his birth when he spoke of Bethlehem, and Isaiah the manner of his birth
when he spoke of the miraculous event of a virgin who should conceive and bear a son, and call
his name Immanuel. That which is a stumbling-block to many ought to be a strength and
confirmation of faith in the Son of God.

2. Others, again, find a difficulty in the surroundings of his daily life. It was with the poor and
lowly that he chiefly mingled; he ate and drank with publicans and sinners, and his intimate
followers and disciples were chosen mainly from the humbler walks of life. Here, however, is
the very proof that Christ was indeed Divine. God is no respecter of persons. Had Christ been a
mere man, with an ambition to found an earthly kingdom, he would have sought the society of
the great; he would not have put away from him all the attempts to make him a King. But his
kingdom was not of this world. The very persons whom he chose to be its first ambassadors and
founders were in themselves a proof that their religion was Divine. Without earthly rank or
riches, without learning or worldly influence, they went forth from an obscure province of the
Roman empire, and, only by the power of the words they spoke, founded a religion which today
is placing a girdle round the world, and before whose mighty power the temples of heathenism
and the mosques of the Mohammedan are destined yet to fall. God hath indeed chosen the
foolish things of the world to confound the wise, and the weak things of the world to confound
the things which are mighty. This fact also about Jesus Christ, his lowly surroundings and his
humble followers, instead of being a stumbling-block, should be a strength to faith.
3. There are many who find a great difficulty in the death of Christ. St. Paul said that in his day
Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness. And it is the
cross of Christ that is the stumbling-block to many at the present day. They are willing to regard
Christ as the greatest of all teachers, as a beautiful and holy example, but they can see no
meaning in the atonement. They stumble at the cross. They call the preaching of salvation by the
sufferings of Christ "a doctrine of blood," Be it so. And if you take the doctrine of blood out of
the Bible, how much of it have you left? Was it not the shedding of blood that was the feature of
Abel's sacrifice, which, because it foreshadowed the need of an atonement for sin, was preferred
to that of Cain, in which there was no recognition of guilt or unworthiness? The lamb which God
himself provided for a burnt offering in lieu of Abraham's intended sacrifice; the lamb slain, and
the blood sprinkled on the door-posts of the Israelites in Egypt; the sacrificial offerings of the
Mosaic Law; - were not all these but types, pointing to the great Sacrifice, and teaching the
children of Israel their need for his atonement? But those who accept Christ as a great Teacher,
and reject the doctrine of his atonement, are hardly consistent. It seems incredible how any one
can accept the gospel narrative of Christ's own teaching, without believing that he taught that his
death was a sacrifice. Just immediately after he entered on his ministry, he permitted John the
Baptist to say of him, "Behold the Lamb of God, who taketh away the sin of the world." He
himself said, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be
lifted up: that whosoever believeth on him should not perish, but have eternal life." Such words
plainly convey that not only would there be the power of a good example in the life of Christ,
but that there would be a healing, saving power in his death when he was lifted up upon the
cross. He speaks of laying down his life for the sheep; and when he instituted the Lord's Supper,
he clearly indicated that his sufferings on the cross were to be the leading thought in that
commemoration, and that those sufferings were endured on behalf of his people. "This is my
body, broken for you;!" "This cup is the new testament in my blood, shed for the remission of
sins." If men stumble at the cross, they stumble at the very threshold of the gospel. "Without the
shedding of blood is no remission." If men find a difficulty in the cross, they find a difficulty in
the most convincing evidence given to men of God's love for the world and of the desire of Jesus
Christ for their salvation. "God forbid that I should glory, save in the cross of our Lord Jesus
Christ." Instead of stumbling at it, let me cling to it, let me live under its power. "For the

preaching of the cross is to them that perish foolishness, but unto us who are saved it is the
power of God."
II. THERE ARE SOME THINGS IN THEMSELVES WHICH CAUSE MEN TO STUMBLE
AT CHRIST.
1. Christ is a Stumbling-block to human pride. If we are to be saved by Jesus Christ, then we
must confess ourselves to be guilty sinners, we must lay aside all trust in any merit of our own,
all hope of heaven because of our own good works. This is a stumbling-block to many. Penances
are no stumbling-block. Men will freely inflict on themselves fastings and bodily sufferings, to
purchase for themselves, as they think, the pardon of their sins and the hope of heaven; but
simply to accept the salvation provided by Jesus Christ - when they are asked to do this, they
hesitate, they raise difficulties, they entertain doubts. God's way of salvation is too simple for
many. If he would bid us do "some great thing" we would gladly do it. Here, again, is it not plain
that such a cause of stumbling is unreasonable? If I will not take God's way of getting to heaven,
how can I expect to get there by any other? And if there could be any other way, what necessity
was there for God to give up his own Son to death for us all?
2. Christ is a Stumbling-block to human sins. Many would like to get to heaven, but they do not
like to give up their sins. Many are inclined to ask, "May one be pardoned, and retain the
offence?" How unreasonable to choose a few hours of sin and to destroy both body and soul,
rather than to follow that Saviour whose service is perfect peace, and at whose right hand are
pleasures for evermore!
3. Christ is a Stumbling-block to human selfishness. Many who are not the slaves of grosser sins
are nevertheless the slaves of worldliness and self. They fear that Christ's service would be too
much of a restraint upon them. They know that they cannot serve God and mammon. Their
conscience tells them that if they would be conformed to this world and imitate the customs and
fashions of those around them, they must violate. the precepts and incur the displeasure of
Christ. And so they make their choice, like Esau, who for one morsel of meat sold his birthright.
They are not prepared for the service of him who said, "If any man will come after me, let him
deny himself, and take up his cross daily, and follow me." But how great is the loss of those who
for any of these reasons reject Christ! - C.H.I.
Why is Jesus called the stumbling stone in
Matthew 21:43-44?

s t u m b l i n g s t o n e a u d i o
https://www.gotquestions.net/Printer/stumbling-stone-
PF.htmlhttps://www.gotquestions.net/Printer/stumbling-stone-PF.htmlQuestion: "Why is Jesus
called the stumbling stone in Matthew 21:43-44?"
Answer: In Matthew 21:44, Jesus says, "He who falls on this stone will be broken to pieces, but
he on whom it falls will be crushed." The key to understanding this statement lies in the context
of the verse and the larger conversation Jesus was having.
Jesus was teaching in the temple courts when the chief priests and elders approached Him and
demanded to know the source of His authority. In response, Jesus asked them about John the
Baptist—was he a prophet of God or not? The religious leaders, fearing the people’s response,
refused to reveal their true opinion on the matter. In turn, Jesus refused to reveal the source of
His authority (Matthew 21:23-27). In doing so, Jesus made it clear that the Jewish leaders
themselves had no authority to judge Him.
Jesus then related two parables concerning vineyards. In the first, Jesus told of two sons who
were told by their father to go work in the vineyard. The first son initially refused but later
changed his mind and went to work. The second son promised to work, but he never went to the
vineyard. Jesus applied this to the religious leaders of Israel, who were like the second son—they
expressed agreement with the Father but, in the final analysis, were disobedient. The sinners who
responded to John the Baptist’s message were like the first son—they seemed unlikely
candidates for heaven, but they repented and thus will enter the kingdom (verses 28-32).
In the second parable, Jesus tells of a landowner who, at harvest time, sent some servants to his
vineyard to collect the fruit. However, the farmers who were tending the vineyard were a wicked
lot, and when the servants arrived, the farmers beat some of them and killed others. Finally, the
landowner sent his own son to collect the fruit, expecting that the farmers would show him
respect. But the farmers treated the son worst of all, throwing him out of the vineyard and killing
him (verses 33-39).
Jesus then asks a question: "When the owner of the vineyard comes, what will he do to those
tenants?" (v. 40). The chief priests and elders respond, "He will bring those wretches to a
wretched end" (v.41). Jesus then presses His point home with a quotation from Psalm 118: "The
stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous
in our eyes" (verse 42). After a warning that the religious leaders will not inherit the kingdom
(verse 43), we come to the statement in question, which is the culmination of a series of dire
pronouncements aimed at the chief priests and elders.
Jesus begins with a question about John the Baptist in verse 25, but by the end of the
conversation, Jesus is plainly speaking of Himself, referring to a "father" sending his "son" who
was killed (v. 37). He then immediately quotes a Messianic prophecy (v.42), in effect claiming to

be the long-awaited Messiah. The progression is logical: a rejection of John leads one naturally
to a rejection of Christ, to whom John pointed (John 1:29, 3:30).
The stone which "the builders rejected" in verse 42 is Jesus. Although rejected, He nevertheless
becomes the "chief cornerstone" (NKJV). See also Acts 4:11; Ephesians 2:20; and 1 Peter 2:6-8.
The builders’ rejection of the stone is a reference to Christ’s crucifixion. The Lord’s choice of
the stone to be the cornerstone is a reference to Christ’s resurrection. God chose His Son,
despised and rejected by the world, to be the foundation of His church (1 Corinthians 3:11).
"See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation" (Isaiah
28:16).
Now, there are consequences for coming into contact with a stone. If you trip over the edge of a
rock and fall on it, you may break some bones. If a large enough rock falls on top of you, you
may be killed. Jesus uses these truths to deliver a warning to the Jewish leaders.
The stone in verse 44 is also Jesus. In saying that those who fall on this stone "will be broken to
pieces," Jesus is warning against opposing Him. Defying Jesus is like beating one’s head against
a solid rock—a foolish action. In saying that those upon whom the stone falls "will be crushed,"
Jesus is warning against ignoring Him or trivializing Him. Apathy towards Jesus is like standing
in the way of a falling rock—another foolish action. "I am here to do God’s work," Jesus
essentially says. "The foundation for the church will be laid. It is unwise to oppose Me because
God’s work is not inconsequential."
Rejection of the Savior is fatal. Unfortunately, many do reject Him. "He will be a stone that
causes men to stumble and a rock that makes them fall" (Isaiah 8:14). To persistently reject the
Savior is to court judgment so severe that the only thing left will be dust. The prophet Daniel
gives a similar picture of the Messiah, likening Him to a rock "cut out, but not by human hands,"
which smashes into the nations of the world and completely obliterates them (Daniel 2:31-45).
Matthew 21:44 is a call to faith, an appeal to open one’s eyes and see that Jesus is indeed the Son
of God sent into the world. The verse is also a strict warning against rejecting Jesus Christ. He is
the sure Rock of salvation for those who believe, but an immovable stumbling stone for those
who do not.
https://www.gotquestions.org/stumbling-stone.html
Why God Laid a Stone of Stumbling

• Resource by
John Piper
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piper
• Scripture: 1 Peter 2:4–8 Topic: Church Issues
And coming to Him as to a living stone, rejected by men, but choice and precious in the
sight of God, you also, as living stones, are being built up as a spiritual house for a holy
priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this
is contained in Scripture: "Behold I lay in Zion a choice stone, a precious corner stone,
and he who believes in Him shall not be disappointed." This precious value, then, is for
you who believe. But for those who disbelieve, "The stone which the builders rejected,
this became the very corner stone," and, "A stone of stumbling and a rock of offense"; for
they stumble because they are disobedient to the word, and to this doom they were also
appointed.
What I would like to do this morning is draw out the main point of verses 6–8 and then
encourage your faith with the way this truth applies to our present situation here at Bethlehem.
Last week we looked at verses 4 and 5 and saw how coming to Jesus, God's Living Stone causes
us to be living stones and shapes us into a spiritual house for God's dwelling and makes us a holy
priesthood so that we can offer spiritual sacrifices of praise and obedience that will be acceptable
to God through Jesus Christ.
The key was Christ. He is the Living Stone which is the foundation of this house and his life is
imparted to all the little stones—us believers—who are built into a temple that throbs with life.
Now what we have in verses 6–8 are three Old Testament quotations to show where Peter got
this idea of Christ as a Stone that God set down in Zion. But there is something remarkable about
the way Peter quotes these three texts. He doesn't just quote them; he interprets them and gives
them a tremendously encouraging twist for people in our situation.

Believing on the Stone: You Can't Lose
l "
In verse 6 he quotes Isaiah 28:16 and says, "Behold I lay in Zion a choice stone, a precious
corner stone, and he who believes in Him shall not be disappointed." The point here is that if you
trust Christ, God's corner stone, you will not be disappointed. This stone will not prove faulty. If
you build your life on this stone, your life will not crumble in the storm. If you hide behind this
stone, you will be safe. If you stand on the truth of this stone, you will not be ashamed. If you
join with others in the spiritual house built on this stone, you will be proud of your foundation
and your fellowship will stand. "Behold I lay in Zion a choice stone, a precious corner stone, and
he who believes in Him shall not be disappointed."
Then in verse 7a Peter draws out the lesson in his own words: "This precious value, then, is for
you who believe." He takes the word "precious" from verse 6—"he is a precious corner stone"—
and says that the preciousness is for believers. If you believe on this stone—if you trust him and
bank your future on him—then he is precious, because you will never be disappointed in him or
ashamed of him. Jesus will never let you down. Others may, but Jesus never.
Now that is a great encouragement: if there were a way never to be disappointed or a way never
to be ashamed, wouldn't you want to know that way? Peter says: the way is to trust what Jesus
will be for you as God's "chosen and precious corner stone." God says, "You cannot lose. You
cannot be disappointed in having done this. You cannot be put to shame." That is tremendously
encouraging.
Disbelieving the Stone: You Can't Win
l "
But now, why not stop there? Why does Peter go on in the middle of verse 7 to talk about the
negative side of things? Why not just stay positive and talk about the good effects of belief,
rather than going on to talk about the negative side of unbelief?
Look at what he says in verse 7b: "But for those who disbelieve, 'The stone which the builders
rejected, this became the very corner stone.'" Now what's the point of that? Here he's saying that
not believing in Jesus is like rejecting the stone that God has laid as the corner stone. God sends
his Son to be the main stone in the building of his church—his people. But some do not trust
him; they reject him.
But what effect does that have on the purpose of God? This is the point: it does not defeat God's
purpose at all. "The stone which the builders rejected, this became the very corner stone." The
point is: If you believe on this stone, you can't lose; and if you disbelieve on him, you can't win.
Human unbelief does not frustrate or defeat the ultimate purposes of God. If God plans for Jesus
to be the chief corner stone, humans can betray him, desert him, deny him, mock him, strike him,
spit on him, hit him with rods, crown him with thorns, strip him, crucify him, and bury him—but
they cannot stop him from being what God destined him to be, the Living Corner Stone of a
great and glorious people.

"Unto This You Were Appointed"
l "
So the point of mentioning the negative side of unbelief is to stress that it cannot win. It can't
frustrate God's ultimate purposes.
I think this is the point of the shocking verse 8 as well. Peter goes on to say (quoting Isaiah 8:14)
that Christ, became "'a stone of stumbling and a rock of offense'; for they stumble because they
are disobedient to the word, and to this [doom] they were also appointed." Peter's words at the
end of this verse are intended to sever the last strand of self-reliance: "to this—this stumbling,
this disobedience—they were appointed."
In other words if any proud unbeliever should boast and say, "I have chosen my own destiny—
my own disobedience and my own stumbling—to show God that I have the final and ultimate
say in my life; I have the power of ultimate self-determination; and I can frustrate the purposes
of God with my own self-determining will"—if anyone boasts in that way, Peter responds with
the awesome words: No, you can't; you only think you can. But you will discover sooner or later
that whatever you choose—and mark this, your choice is real and crucial—whatever you choose,
"unto this you were appointed."
God and not man will have the last say. No mere human can thwart the ultimate purposes of
God—not by belief or unbelief.
Why Does Peter Teach This Shocking Thing?
l "
Now why does Peter teach such a thing? Why does he even bring it up? The reason is for our
encouragement. What he means is that human choices cannot finally destroy the temple of God.
They are not ultimate. A person can reject the chosen and precious Stone of Jesus Christ. But if
they do, two things are still true:
1. the stone will not be rejected by God, but will still be put in the place of honor and glory
forever and ever as the chief corner stone; and
2. the one who rejects the stone will never be able to boast over God that he frustrated God's
ultimate design for his temple. Even unbelievers fulfill God's appointments. He cannot be
defeated. He triumphs even in his own rejection.
The Lesson for Us in Our Situation
l "
Now that's the lesson for us in our situation. God's great purposes for the building of his church,
including Bethlehem, often come through seasons of rejection, but in the end he remains
triumphant and none of us can bring his purpose to ruin. If we reject his way, we cannot destroy
his plan. C.S. Lewis said once: "We all serve God inevitably, but it makes a great difference
whether you serve like Judas or serve like John."1 In the end God is triumphant in our belief and
our unbelief. He is triumphant in our obedience and our disobedience. Human beings, whether
good or evil, rejecting or accepting, believing or unbelieving, cannot thwart the ultimate
purposes of God. "The stone which the builders rejected has become the head of the corner."

God is calling us to trust him for this in these days at Bethlehem. And I want to give you a glance
at some of the evidences of his triumphs in these awful and wonderful days.
Encouraging Words from Friends of Bethlehem
l "
"I am struck by the spiritual maturity and godliness that I have observed. Because of what
has happened and how it has been handled, things are beginning to seem more real to me.
Sin seems more real. Spiritual maturity seems more real. Prayer seems more real. The
possibility of church unity seems more real. And God, while no less unfathomable, seems
more real.
"I wrote you [Pastor John] about a year and a half ago listing five things that I was
looking for in a church. I concluded by saying that I was beginning to sense that I had
found what I had been looking for. Today there is no doubt. Yes, I am baffled and
grieved and torn and saddened by what has come to light. But I am glad that it has come
to light. I do not want in any way to minimize the sin that has taken place. 1 Samuel
2:12–4:22 (Eli's sons, God's judgment on them and Eli, Ichabod) has added much to my
soberness and fear as has Acts 5:1–10. But at the same time I have been overwhelmed by
a spirit of humbleness, truthfulness, brokenness, gentleness, fear (of God), and love
manifested throughout the body in general and particularly in the elders. O how I have
longed to be a part of such a church! O how wonderful it will be when the bridegroom
has finished purifying his bride!"
—Bethlehem friend
"Satan doesn't need to attack lukewarm or health and wealth prosperity churches. He
needed to infiltrate Bethlehem.
"The church's handling of the crisis is Biblical and God has begun a work here. Miracles
and healing. I know of two instances where visitors on [February] 13th were profoundly
reached.
"The service last Sunday (February 13, 1994), full of prayer, worship in song and your
words of Biblical wisdom from Revelation was both a healing balm and a call to
introspection and repentance.
"God will forgive, heal and work it out for good."
—Bethlehem friend
"We were able to witness love, love for God and His people, hatred of sin, the desire for
and the beginnings of (by God's grace) reconciliation of a fallen brother, brokenness,
dependency on God—we witnessed the manifestation of the Spirit of God in His people.
"I don't know everything that happened, but it was obvious that hearts were broken.
Recrimination will probably come, and maybe that's good as it gives the Body an
opportunity to undergo a 'sifting out.' Maybe very little good will come out of what your
congregation has experienced—God knows. I just want to say, as a brother in Christ, that
it was very apparent to us that the ministry occurring at Bethlehem has the mark of God.
We could see Him in the people, the elders, and in the pastor. Thank you for the blessing
of allowing us to worship with you in such a difficult time."

—A friend from Indiana
"I hope you won't misunderstand what I am about to say, as I am having difficulty putting
my feelings into words. Though last Sunday was a dark day for Bethlehem, still as I
shared in the service, I felt so privileged to be there. At that moment, I knew there was
nowhere else on earth that I would rather have been than at Bethlehem Baptist Church. It
was a fearful and wonderful thing to be in the presence of a God who is holy and pure
and righteous and just. So much of what we Christians say and do reflects our
lighthearted attitude toward God. We talk about Him as though He was a chum or a
buddy and so rarely do we consider the side of Him that despises iniquity and won't
tolerate sin. I was greatly humbled to sit among the people at Bethlehem on Sunday and
be reminded of Who God really is.
"Secondly, I was deeply encouraged to witness the corporate attitude of grief and
confession, not only from your staff and elders, but from the entire congregation. Though
we considered the sin of one, God's searchlight examined my heart as well.
"God must love Bethlehem Baptist very much. He could have left this sin undisclosed so
that it would have grown and festered. Yet, He apparently chose to have it revealed so
that He could cleanse, forgive and heal, and make the church whole once again. You have
a wonderful fellowship at Bethlehem; and though we don't belong to your church, we
have a special love for it."
—A friend visiting from another local church
"The church I grew up in was fraught with sin. Even as a middle school and high school
student I was aware of an ongoing affair in the church that was not acknowledged or
addressed for years. When it finally was, no discipline took place, and nothing changed.
The affair continued, more secretly. I know everyone at that church was affected by that
cancer, and many other cancers, growing unhindered among us. That is why I am so
grateful to God for your willingness to risk your personal friendships with Dean, risk
Bethlehem's excellent music ministry, risk the reputation of our church, risk the
congregation turning against you, and probably risk much more. Thank you for your
honesty and commitment to truth and godliness. I have been overwhelmed in these
meetings with the love I have for you, the leaders of this church."
—Bethlehem friend
"Please be encouraged that your pain and prayers have not been in vain, because the Lord
is at work in our hearts, as well as the hearts of hundreds of others at Bethlehem as a
result of this season of humiliation. Your sensitivity and obedience to the Lord has been
made evident, and all your decisions regarding disciplinary matters have been
vindicated."
—Bethlehem friend
"To the staff, elders and people of Bethlehem:
'I am still confident of this: I will see the goodness of the Lord in the land of the
living. Wait for the Lord, be strong and take heart and wait for the Lord' (Psalm
27:13–14).

'Come, let us return to the Lord. For He has torn us, but He will heal us: He has
wounded us, but He will bandage us. He will revive us after two days; He will
raise us up on the third day that we may live before Him. So let us press on to
know the Lord. His going forth is as certain as the dawn; And He will come to us
like the rain, like the spring rains that water the earth' (Hosea 6:1–3).
"As certain as the dawn of this day is the certainty that God will go forth and bring the
spring rains of comfort and restoration and healing and renewal at Bethlehem.
"Saddened and sobered, yet praying with and for you in great hope."
—A friend from Michigan
Tonight we take up the question of how the organ plan relates to what has happened in recent
weeks. As the staff went away on retreat this past week, some of us felt that we had walked out
into the clear blue sky of hope after the tragedy of our loss, only to turn a corner and find a
monster waiting for us—namely, the entanglement of the organ in seven years of deception and
adultery.
But God met us with some encouraging Scriptures that I will share with you tonight that helped
us interpret with hope what that image means. All I will take the time to say now is that there is
good reason both from 1 Peter and from our recent experience to believe that God will triumph at
Bethlehem, and that the miracle of deliverance and unity that God worked for us on Monday
morning February 7, when Dean confessed, is the kind of miracle we may anticipate tomorrow
as well. May God fill this church with the same spirit of passionate prayer that he did three
weeks ago.
1. I can't recall the book in which I read this quote but the substance of it is found in The
Quotable Lewis, edited by Wayne Martindale and Jerry Root, #1170. ↩
PRECEPT AUSTIN RESOURCES
1 Peter 2:8 and "A STONE OF STUMBLING AND A ROCK OF OFFENSE " for they
stumble because they are disobedient to the word, and to this doom they were also
appointed. (NASB: Lockman)
Greek: kai lithos proskommatoHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=4348"s kai petra skandalou; oi
proskoptousin (3PPAI) to logo apeiqountes, (PAPMPN) eis o kai etethesan (3PAPI)

Amplified: And, A Stone that will cause stumbling and a Rock that will give [men]
offense; they stumble because they disobey and disbelieve [God’s] Word, as those [who
reject Him] were destined (appointed) to do. (Amplified Bible - Lockman)
KJV: And a stone of stumbling, and a rock of offence, even to them which stumble at the
word, being disobedient: whereunto also they were appointed.
NLT: And the Scriptures also say, "He is the stone that makes people stumble, the rock
that will make them fall." They stumble because they do not listen to God's word or obey
it, and so they meet the fate that has been planned for them. (NLT - Tyndale House)
Phillips: And he is, to them, 'a stone of stumbling and a rock of offence'. Yes, they
stumble at the Word of God for in their hearts they are unwilling to obey it - which makes
stumbling a foregone conclusion. (Phillips: Touchstone)
Wuest: and an obstacle stone against which one cuts, and a rock which trips one, even to
those who because they are non-persuasible, stumble up against the Word, to which
[action of stumbling] they were indeed appointed.
Young's Literal: and a stone of stumbling and a rock of offence -- who are stumbling at
the word, being unbelieving, -- to which also they were set;
AND A STONE OF STUMBLING: kai lithos proskommatos:
• Isa 8:14; 57:14; Lk 2:34; Ro 9:32,33; 1Cor 1:23; 2Cor 2:16
• 1 Peter 2 Resources - Multiple Sermons and Commentaries
• 1 Peter 2:4-10 The Priorities Of God's People - Steven Cole
• 1 Peter 2:6-8 THYPERLINK "http://www.gty.org/library/sermons-library/60-20"he
Believer's Privileges = Security Pt 4 - Sermon - John MacArthur
• 1 Peter 2:6-8 The Believer's Privileges = Security Pt 4 - Study Guide (see dropdown) -
John MacArthur
A Stone of stumbling - A stone that people could trip over as they traveled down a road, in the
case of rejecters, a "road" which would lead to eternal death, the most horrible aspect of which is
separation from the presence of God Himself (2Th 1:7, 8, 9, 10)!
Stone (3037)(lithos) is literally a fragment of a rock - for building (Mt 24:2), sealing Christ's
tomb (Mt 27:60), for engraved writing (2Co 3:7), of precious stones (Re 4:3) and as in this
passage figuratively used to describe Christ (cp Mt21:42), as well as His believers (1Pe 2:5).
Peter identifies the Messiah, the Christ, as the Living Stone (1Pe 2:4-note), the Corner Stone
(1Pe 2:6-note), the Rejected Stone (1Pe 2:7-note), and the Stumbling Stone (1Pe 2:8-note). Note
also Da 2:34 and Jer 13:16, Re 2:14 (note). Zechariah 12:3
Spurgeon - This is the distinguishing mark between God’s chosen people and the rest of
mankind. His elect receive Christ, and rejoice in Him; but as for the ungodly, they willfully
reject the Savior, and so He becomes to them “a Stone of stumbling, and a Rock of offense.”
Christ is the great touchstone of humanity; by contact with Him, the precious are discovered, and
the vile are discerned (1 Peter 2 Commentary)
The Jewish interpretive principle gezerah shavah, which linked texts that had a common key
word, makes it natural for Peter to cite Ps 118:22 and Isa 8:14.

Isaiah 8:14 (multiple translations) "Then He shall become a sanctuary; But to both the
houses of Israel, a stone to strike and a rock to stumble over, And a snare and a trap for
the inhabitants of Jerusalem. 8:14 And many will stumble over them. Then they will fall
and be broken. They will ever be ensnared and caught.
Stumbling (4348) (proskomma from prós = to, against + kópto = cut, strike) can describe
literal or figurative stumbling. It is something a person trips over. Thus proskomma can be an
obstacle in the way which if one strikes his foot against he stumbles or falls or figuratively it can
describe that over which a soul stumbles i.e. by which is caused to sin or which causes an
occasion of apostasy. It is also used figuratively, to describe a cause of falling or an occasion of
sinning (Ro 14:13-note, Ro 14:20-note; 1 Cor. 8:9; Septuagint - LXX = Ex. 23:33; 34:12).
Barclay writes that "proskomma, means 'a barrier', 'a hindrance', 'a road-block'. It is the word
that would be used for a tree that has been felled and laid across a road to block it. We must
never do or allow anything which would be a road-block on the way to goodness. (Daily Study
Bible - 1 Peter 2 Commentary)
The TDNT summarizes the meanings of proskomma...
1. This noun may denote the result of falling, hence “damage,” “wound,” “bump,” or
more generally “hurt,” “destruction,” “ruin,” and morally “fall,” “sin.”
2. It may also denote a quality as in the phrase “stone of stumbling.”
3. Finally, it may indicate a cause of hurt, e.g., an “obstacle,” or more generally a cause
of ruin, e.g., a “hindrance” to faith, a “temptation” that causes a fall into sin. (Kittel, G.,
Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament.
Eerdmans)
Proskomma refers to an obstacle against which one dashes his foot and is akin to proskopto “to
cause to stumble”. The combination of líthos = stone with proskomma refers to a stumbling
block.
In Romans 14:13 and Romans 14:20 “a stumbling block” speaks of the spiritual hindrance to
another caused by a selfish use of liberty or alternatively our tendency to set up a list of do's and
don'ts. Either way could cause the other person to stub his spiritual toe!.
Proskomma is used most often by Paul -- in a context of our "Christian liberties" or "freedom in
Christ" (Ro 14:13-note, Ro 14:20-note 1Co 8:9) and three times (including the use in this verse)
referring to the Messiah as a major stumbling block for the Jews (Ro 9:32, 33-note).
AND A ROCK OF OFFENSE: kai petra skandalou:
John MacArthur
Rock (4073) (petra feminine form of the masculine noun petros) refers to a massive rock, a
large expanse of bedrock or a great outcropping of rock. Vine distinguishes petra as a "mass of

rock" from the masculine petros which refers to a detached stone or boulder, including a stone
that might be thrown or easily moved. Jesus uses petra to refer to rocky soil in Luke 8:6, 13.
NIDNTT writes that in classical Greek...
petra means rock, a mass of rock, boulder, and stone as material; it is used as early as
Homer for a symbol of firmness (Od. 17, 463), and from the 5th cent. B.C. onwards of
hard-heartedness (Aesch., PV 2, 244; Eur., Andromache 537). petros, likewise attested
from earliest times, means a (broken off) piece of rock, stone (lithos). A strict distinction
of meaning cannot however be maintained: petros can mean, rock, and petra, stone (cf.
Homer, Od. 9, 243; Hesiod, Theog. 675; Soph., OC 1595; O. Cullmann, petra TDNT VI
95; and Peter: Disciple, Apostle, Martyr, A Historical and Theological Study, 19622
(Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)
One of the more controversial uses of petra is found in Jesus' declaration to Peter...
Matthew 16:18 "And I also say to you that you are Peter (petros), and upon this rock
(petra) I will build My church; and the gates of Hades shall not overpower it.
Comment: For discussion of this controversial verse see MacArthur's messages -
Matthew 16:18-20: The Church that Christ Builds 1; Matthew 16:18-20: The Church that
Christ Builds 2) and/or S Lewis Johnson's message Is Peter the Rock?
I agree with Kenneth Wuest's interpretative translation of Mt 16:18 - "You are Petros, a
Rock-like man, and upon this petra, this huge Gibraltar-like rock, my deity, I will build
my Church."
Spurgeon...
When Peter wrote these verses, he must have thought of his own name. He was called a
stone or a rock; and once he was to his Master “a rock of offense” when he stumbled at
Christ’s word, and began even to rebuke his Lord, but he was forgiven and saved, so now
he gives a warning to others lest they should still more grievously sin by making Christ
himself to be to them “a stone of stumbling, and a rock of offense.” (1 Peter 2
Commentary)
THE ROCK OF OFFENSE
In this context the Rock metaphor clearly symbolizes Christ. This picture of Christ as a Stone
or Rock is intimately woven by the Spirit throughout both the Old and New Testaments and
makes for a fascinating and encouraging study
Suggestion: This study would make an edifying series in a Sunday School class and would be
very enlightening to those who are not that familiar with the Old Testament. Remember to
carefully observe the context to arrive at the most accurate interpretation, interrogating the
primary verse with questions such as... When does this take place? Where does this take place?
What are the circumstances surrounding the use of this metaphor? Who is in the "cast of
characters"? Who used the name Rock? What attributes do you discover about the Rock or
Stone? How should we apply this truth to our life today -- not Can we? - it is God's Word of
Truth and it is ALWAYS applicable to our life.
The more relevant question is "Will we allow the Spirit to speak the Word of Truth to our
innermost being and respond with unhesitating obedience"?...here are the Scriptures...and as
they say when your meal (cp Mt 4:4, Job 23:12-note) is served in the restaurant..."Enjoy!"

Genesis 49:24 > Exodus 17:6 > Exodus 33:21 > Numbers 20:11 > Deut 32:4 > 2Samuel
23:3 > Psalm 18:2 > Psalm 18:31 > Psalm 18:46 > Psalm 19:14 > Psalm 27:5 > Psalm
28:1 > Psalm 31:2-3 > Psalm 40:2 > Psalm 42:9 > Psalm 61:2 >Psalm 62:2 >Psalm 62:6-
7 >Psalm 71:3 >Psalm 78:16 > Psalm 78:20 > Psalm 78:35 > Psalm 81:16 > Psalm 89:26
> Psalm 92:15 > Psalm 94:22 >Psalm 95:1 >Psalm 105:41 >Psalm 114:8 >Psalm 118:22
>Psalm 144:1 >Isaiah 8:14 > Isaiah 17:10 > Isaiah 26:4 >Isaiah 28:16 >Isaiah 30:29
>Isaiah 32:2 >Isaiah 33:16 >Isaiah 44:8 >Isaiah 48:21 >Isaiah 51:1 > Da 2:34 > Da 2:35,
44, 45, 46 > Hab 1:12 > Zech 4:7 > Mt 7:24,25> Mt 16:18 >Mt 21:42 >Mk 12:10 >Luke
20:17 > Acts 4:11 >Ro 9:32-33 > Acts 4:11 >1Cor 1:23>1Cor 10:4 >Ephesians 2:20
>1Pe 2:4. 5, 6, 7, 8 (Which book of the Bible has the most allusions to Rock? Why
might that be the case?)
CHRIST
THE ROCK...THE STONE...
THE CORNERSTONE
(1) To God Jesus is...
Christ the Smitten Stone
Exodus 17:6, 1Cor 10:4,
cp John 4:13, 14, 7:37, 38, 39, Re 22:17 (note)
(2) To Israel Messiah is...
Stumbling Stone
1Peter 2:8 (note), Romans 9:32 (note)
Romans 9:33 (note); 1Cor 1:23
(3) To the Church the Lord Jesus is...
Cornerstone
1 Peter 2:6 (note), Eph 2:20 (note),
1Cor 3:10, 11, 12 (foundation)
(4) To all the Gentile world powers Jesus the King of kings is the...
Stone cut without hands
Da 2:34-note
Stone that grows and fills the earth
Da 2:35-note, cf Da 2:44, 45-note
(5) To Israel at Second coming Messiah is...
Capstone of the corner
Zech 4:7
(6) To unbelievers the Lord Jesus Christ is the...
Crushing Stone of judgment
Mt 21:44
A rock of offense - A rock of stumbling (spiritually)

See RelatedStudy on the Stone that Crushes the Gentile World Powers - Daniel 2
Commentary
Offense (4625)(skandalon [word study] from a root meaning jump up, snap shut) was
originally the piece of wood that kept open a trap for animals. Outside the Bible it is not used
metaphorically, though its derivative skandalethron (e.g. a trap set through questions) is so used.
The English word scandal is derived from the noun via the Lat. scandalum. Thus skandalon
was literally, that movable part of a trap on which the bait was laid, and when touched caused the
trap to close on its prey. Skandalon thus came to mean any entanglement of the foot.
Figuratively, as used most often in Scripture, skandalon refers to any person or thing by which
one is drawn into error or sin. (but see more detailed notes in the word study)
There are 15 uses of skandalon in the NT and most take on the figurative meaning -
Matt. 13:41; 16:23; 18:7; Lk. 17:1; Ro 9:33; 11:9; 14:13; 16:17; 1 Co. 1:23; Gal. 5:11; 1
Pet. 2:8; 1 Jn. 2:10; Rev. 2:14
If you go to Jerusalem you will see a massive rock cliff that has the appearance of a man's face in
the side of the sheer precipice...this "petra" is better known as Golgotha or Calvary and indeed
it became symbolic of the stumbling stone for Jews. Paul records that rejection of the Messiah
was particularly related His Cross declaring...
we preach Christ crucified, to Jews a stumbling block (skandalon 4625), and to Gentiles
foolishness (1 Co 1:23) (Gal 5:1)
Christ crucified, to Jews a stumbling block 1Cor 1:23
In the NT skandalon is always used metaphorically, and ordinarily of anything that arouses
prejudice, or becomes a hindrance to others, or causes them to fall by the way. Sometimes the
hindrance is in itself good, and those stumbled by it are the wicked. Paul clearly uses skandalon
in the good sense here in Ro 9:33 (note).
Skandalon can describe that which causes someone to sin or that which produces certain
behavior which can lead to ruin. Skandalon thus denotes an enticement to conduct which could
ruin the person in question. For example, Balaam’s device was a trap for Israel, John recording
Jesus' words...
But I have a few things against you, because you have there some who hold the teaching
of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to
eat things sacrificed to idols, and to commit acts of immorality (see note Revelation 2:14)
Skandalon can refer to a hindrance which stresses that which cause harmful or annoying delay
or interference with progress. For example, Paul writes...
Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances
(skandalon) contrary to the teaching which you learned, and turn away from them. (see
note Romans 16:17)
William Barclay has a lengthy note on skandalon writing...
The interest of this word lies in the fact that it has, not one, but two pictures behind it, and
to differentiate between the two will often give us a much more vivid picture. The word
skandalon is not a classical Greek word at all. It is late Greek and is, in fact, much
commoner in the Septuagint (LXX) and in the NT than anywhere else. The classical
equivalent is skandalethron, which means `the bait-stick in a trap'. The skandalethron

was the arm or stick on which the bait was fixed. The animal for which the trap was set
was lured by the bait to touch or step on the stick; the stick touched off a spring; and so
the animal was enticed to its capture or destruction. In classical Greek the word is used
by Aristophanes for `verbal traps' set to lure a person in an argument into defeat. It is
therefore clear that the original flavour of the word was not so much 'a stumbling-block'
to trip someone up as an 'enticement' to lure someone to destruction.
When we turn to the Septuagint (LXX) we find that this distinction is still quite clear.
The Greek word skandalon is used to translate two Hebrew words. (a) It is used to
translate the word michsol, which quite definitely does mean a 'stumbling-block'. It is so
in Lev. 19.14,
'Thou shalt not put a stumbling-block before the blind.'
It is so used in Ps. 119.165,
'Great peace have they which love thy law; and nothing shall offend them.' (see
Spurgeon's Comment)
That is to say, 'Nothing shall trip them up.'
(b) It is used to translate the word mokesh, which definitely means 'a trap' or 'a snare'. So
in Josh. 23.13 alliances with foreign nations are said to be 'snares' and 'traps'. In Psalm
140.5 (see Spurgeon's Comment) the Psalmist says that the proud have hid a 'snare' for
him, and cords; they have spread a 'net' by the wayside; they have set 'gins' for him. In
Psalm 141.9 the Psalmist prays :
'Keep me, from the snares which they have laid for me, and the gins of the
workers of iniquity. (See Spurgeon's Comment)
In Psalm 69.22 the Psalmist says :
'Let their table become a snare before them; and that which should have been for
their welfare, let it become a trap.' (See Spurgeon's Comment)
The idea is that success and prosperity can become a snare instead of a blessing. In the
Septuagint, then, the word skandalon has two ideas behind it. It means either a
'stumbling-block', something set in a man's path to trip him up, or 'a snare', 'a bait', 'a lure'
to entice him astray and so to ruin him.
When we turn to the NT we find that the translators of the AV always took skandalon in
the sense of 'stumbling-block', but when we go to the NT passages with the idea of the
double meaning of skandalon in our minds, we find that in certain passages the other
meaning gives a more vivid picture.
(i) There are some passages where either meaning is perfectly suitable. In Matt. 13.41 it
is said that the Son of Man will remove all skandala from his Kingdom. When the
Kingdom comes all the things which are calculated to make a man sin, all the things
which could trip him up, all the things which would entice him and seduce him into the
wrong way will be taken away. The Kingdom will be a state of things in which
temptation will lose its power.
(ii) There are some passages where the meaning of `stumbling-block' is more fitting, or
where it is even essential. In Rom. 14.13 we are forbidden to put a `stumbling-block' or
'occasion to fall' in our brother's way. The word that is used for 'occasion to fall' is

proskomma, which means 'a barrier', 'a hindrance', 'a road-block'. It is the word that
would be used for a tree that has been felled and laid across a road to block it. We must
never do or allow anything which would be a road-block on the way to goodness.
In Matt. 13.21 the shallow hearer of the word is said to be 'offended' (skandalizein) by
persecution. Persecution is a stumbling-block that stops him on the Christian way.
The Pharisees are 'offended' by Jesus and his words (Matt. 15.12).
Jesus forecasts that all his disciples will be 'offended' because of him (Matt. 26.31). The
false teachers put a 'stumbling-block' in the way of others (Rev. 2.14).
The Jews find the cross of Christ 'a stumbling-block' and 'an offence' (I Cor. 1.23; Gal.
5.11).
In all these cases, the words mean something which stops a man's progress, something
which trips him up, something which bars the way to him. That something may come
from the malicious action of others, or it may come from the prejudice and the pride of a
man's own heart.
(iii) But there are certain cases where it gives a far better picture to take skandalon and
skandalizein in the sense of a 'trap', a 'snare', a 'bait', an 'allurement', an 'enticement to
sin'. Rom. 16.17 warns against those who cause divisions and 'offences' contrary to the
doctrine which Christ's people have received. That is a warning against those who would
'lure' us from the way of true belief.
1 John 2.10 says :
'He that loveth his brother abideth in the light, and there is no skandalon in him.'
That is to say, 'He would never entice and seduce anyone into sin.'
Matt. 18.6 talks about the sin of 'offending' one of these little ones, and the next verse
talks about the terribleness of 'offences'. It gives a much better picture to take skandalon
and skandalizein there in the sense of luring and enticing the younger and the more
impressionable people to sin.
Matt. 5.29, 30 speak of the necessity of cutting off and plucking out the hand and the eye
which 'offend' us. Clearly it is better there to take skandalon in the sense of 'that which
lays a trap or snare to entice us into the ruin of sin'. If the desires of the hand and the eye
are a bait to sin they must be eradicated.
When Burns went to learn flax-dressing in Irvine he met an older man who led him far
astray. He said of him afterwards : 'His friendship did me a mischief.' That is precisely
the meaning of skandalon. A skandalon is that which trips us up or that which lures us
into sin. From our own lives such things must be rooted out; and God will not hold us
guiltless if we bring such things into the lives of others. (Daily Study Bible - 1 Peter 2
Commentary)
Peter is saying in essence that the Messiah is either a stumbling stone (to perdition) or a
stepping stone (to salvation).
That "stone" which caused Israel to stumble, the "rock" which offended their self-righteousness,
was none other than their Messiah, the Lord Jesus Christ. Israel's rejection of their Messiah
resulted in God setting Israel aside for a season (the church age) and turning to the Gentiles. But
make no mistake about God's irrevocable promises to Israel, for they will yet be literally fulfilled

at the end of the Great Tribulation which ushers in the reign of Israel's Messiah in the
Millennium 2. (See related studies - Millennium - why is this doctrine so controversial?;
Millennium - what will this age look like?)
FOR THEY STUMBLE BECAUSE THEY ARE DISOBEDIENT TO THE WORD: oi
proskoptousin (3PPAI) to logo apeithountes (PAPMPN):
John MacArthur
For (hoi) - always pause to ponder this strategic term of explanation.
Stumble (4350) (proskopto from prós = to, against + kópto = cut, strike) means literally to
strike against and so to dash against something as one's foot against a stone. Present tense =
continually stumble.
Proskopto literally pictures a traveler who bumps against an obstacle and is caused to stumble.
Most of the NT uses describe figurative (spiritual/moral/ethical) stumbling, as in the present
passage where Peter describes Israel's spiritual stumbling.
Proskopto is used 8 times in the NT...
Matthew 4:6 and said to Him, "If You are the Son of God throw Yourself down; for it is
written, 'He will give His angels charge concerning You'; and 'On their hands they will
bear You up, Lest You strike Your foot against a stone.'"
Matthew 7:27 (note) (Jesus in His closing warning in the Sermon on the Mount) "And
the rain descended, and the floods came, and the winds blew, and burst against that
house; and it fell, and great was its fall."
Luke 4:11 and, 'On their hands they will bear You up, Lest You strike Your foot against
a stone.'" (Note that this verse and Mt 4:6 give the devil's version of Ps 91:11-12
(Spurgeon on verse 11; On verse 12) which correctly reads "For He will give His angels
charge concerning you, To guard you in all your ways. They will bear you up in their
hands, Lest you strike your foot against a stone." In the "devil's version" note that he
quoted it out of context leaving out the phrase "in all your ways". The idea is that such a
one's "ways" would be in the will of and pleasing to God. To jump off the pinnacle of the
Temple was not God's will for His Son -- the Cross was His will.)
John 11:9 Jesus answered, "Are there not twelve hours in the day? If anyone walks in the
day, he does not stumble, because he sees the light of this world. 10"But if anyone walks
in the night, he stumbles, because the light is not in him." (Jesus uses proskopto with a
literal meaning while at the same time conveying a spiritual truth "the light is not in
him")
Romans 9:32 (note) Why? Because they did not pursue it by faith, but as though it were
by works. They stumbled over the stumbling stone, (Comment: Thayer remarks that the
idea of prokopto here is that "the Jews are said to have recoiled from Jesus as one who

failed to meet their ideas of the Messiah". In short Israel for the most part failed to
recognize the role of Jesus the Messiah in God's plan of salvation and they took offense
at and stumbled over the Rock Who is Jesus.)
Romans 14:21 (note) It is good not to eat meat or to drink wine, or to do anything by
which your brother stumbles. (Comment: The idea here is to make a misstep. Thayer
remarks that this means "to be made to stumble by a thing, i.e., metaphorically, to be
induced to sin. Since we are angry with an obstacle in our path which we have struck and
hurt our foot against, one is tropically said to stumble at, a person or thing which highly
displeases him." Believers will have different convictions about matters on which
Scripture is silent. Each of us is free to follow his or her conscience in such matters. But
we are never free to influence others to act against their personal convictions and thus
cause them to stumble into sin.)
Disobedient (544) is one Greek word apeitheo (a = without + peítho = persuade) and literally
describes one who refuses to be persuaded and who disbelieves willfully and perversely.
Apeitheo speaks of a stubborn, stiff-necked attitude. It speaks of disbelief manifesting itself in
disobedience. It is opposed to pisteuo, the verb translated "believe".
Apeitheo in the present context means that these individuals possess an attitude of unbelief
because they deliberately disobey, consciously resist and rebel against authority and finally
manifest an obstinate rejection of the will (truth) of God.
The present tense indicates that this is their lifestyle; the way they carry on their life is in
continual disobedience against God! To be sure, we all disobey from time to time. That is not
what Peter is referring to in this verse. Instead he is describing the individual with an
unregenerate heart who habitually, continually disobeys (as a lifestyle) what he or she knows to
be the truth.
Apeitheo means not to allow oneself to be persuaded and so to refuse belief in the Truth, the
Messiah and His good news of salvation by grace through faith, independent of works or keeping
the Law.
In studying apeitheo it is important to understand that the stem peith- (pith-, poith-) has the
basic meaning of trust (cf. Latin fido, fides). Trust can refer to a statement, so that it has the
meaning to put faith in, to let oneself be convinced, or to a demand, so that it gets the meaning of
obey, be persuaded. The active meaning of the verb stem peith- then is to convince and persuade
and is especially characteristic of Greek thought. In secular Greek it interesting to note that
"Peitho" (art of persuading) was even regarded as a goddess! (see Brown, Colin, Editor. New
International Dictionary of NT Theology. 1986. Zondervan))
Marvin Vincent in discussing apeitheo in John 3:36 writes that..
Disbelief is regarded in its active manifestation, disobedience. The verb peitho means to
persuade, to cause belief, to induce one to do something by persuading, and so runs into
the meaning of to obey, properly as the result of persuasion...Obedience, however,
includes faith. (Ed Note: See discussion of phrase "obedience of faith" at Romans 1:5).
(Vincent, M. R. Word studies in the New Testament Vol. 2, Page 1-109)
From the above comments, it should not surprise you to discover that in the New Testament the
word group translated disobey, disobedience, etc (apeitheo and related words) does not stand in
contrast with obedience but in contrast with faith!

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