Stumble (TDNT)
II. Specific New Testament Use.
3. Offense of conscience, R.14:20, Ac. 24:16
Phrase κακον τω ανθωπω τω δια προσκομματος εαθιοντι in R.14:20 does not fit too smoothly into the use of προσκομμα (and προσκοπτω) elsewhere in Paul. The δια here certainly denotes the accompanying circumstance (cf. 2C. 2:4 and Gl. 4:13). The subject of the whole section is faith and conscience (753, 9 ff). Hence there are two possibilities of interpretation. 1. The reference may be to falling in faith; this takes place when a man acts contrary to his conviction and thus betrays it. In this case one should translate: "it is bad for a man if he eats and offends his conscience by his act." ie. "with a disturbed, resisting, bad conscience." On the first interpretation προσκομμα corresponds almost exactly to the προσκοπτω of the next verse (v. 21). But the second is more accurate, for in this context Paul seems to have the cleavage between conduct and conscience in view in his use of διακρισις (v.1) and διακρινομαι (v.23 ®III, 947, 27 ff). δια προσκομματος in verse 20 is thus very close to the sense of διακρινομενος in verse 23. In both the same cleavage is in view as in R. 2:15, which is again dealing with the witness of conscience. In the passage 1C.8 and 10, which are in part parallel to R.14 even in detailed argument. Paul frequently refers to the distress of conscience suffered by the weak, 8:7, 10, 12; 10:27 ff. What he means by δια προσκομματος in R.14:20 corresponds in some sense to the τυπτεαθαι or μολυνεσθαι of συνειδησις in 1C. 8:12, 7. If the meaning of προσκομμα in verse 20 diverges from that in v.13 or the meaning of προσκοπτω in verse 21, this is in keeping with Paul's habits of speech. He can use the same word in two quite different senses in the same passage and even sometimes in the same verse, cf. κρινω in R.14:13
b. the probable thought of R.14:20 is undoubtedly present in Ac. 24:16; εν τουτω και αυτος ασκω απροσκοπον συνειδησιν εχειν προς τον θεον και τους ανθρωπους δια παντος. A συνειδηοις απροσκοπος is either "a conscience which takes no offence" at one's own actions, "a quiet or clear conscience before God and man", or it is "a conscience which suffers no hurt" through one's acts, "an unharmed conscience." Either way the sense is close to that of συνειδηοις αγαοη in Acts 23:1 or καθαρα συνειδηοις in 2Tm. 1:3. Whether one may rightly say that the theology of a good conscience is a sign of lateness here is very doubtful in view of the genuine concern of Paul for conscience in 1C. 8 and R.14 lines 2 ff.; 753, 19 ff.
explanation-
"Stumble" is what occurs when we are forced to abstain from the sustenance God has provided for us against our will. "stumble" is also what occurs when we engage in acts that do not sit well with our conscience. The war on cannabis does both of these: first, by requiring us to adhere to demonic principles against our conscience; and second, by searing the conscience so that we are unable to receive the Lord's blessings with a thankful acknowledgement of Him. This is how the spirit of the war on cannabis teaches idol sacrifice. As Tertullian said, "idolatry does fraud to God, by refusing to Him, and conferring on others, His honors."; and as Chrysostom said "It is your unthankful disposition to God that is unclean".
