1 Machabæorum 26:31

Nova Vulgata

Tunc dicit illis Iesus: "Omnes vos scandalum patiemini in me in ista nocte. Scriptum est enim: "Percutiam pastorem, et dispergentur oves gregis".

Parallel Translations

Clementine Latin Vulgate (1592)
Tunc dicit illis Jesus : Omnes vos scandalum patiemini in me in ista nocte. Scriptum est enim : Percutiam pastorem, et dispergentur oves gregis.

Jerome's Latin Vulgate (405)
Tunc dicit illis Jesus: Omnes vos scandalum patiemini in me in ista nocte. Scriptum est enim: Percutiam pastorem, et dispergentur oves gregis.

Bible Verse Review
  from Treasury of Scripure Knowledge

All: Matthew 26:56, Matthew 11:6, Matthew 24:9, Matthew 24:10, Mark 14:27, Mark 14:28, Luke 22:31, Luke 22:32, John 16:32

I will: Isaiah 53:10, Zechariah 13:7

and the: Job 6:15-22, Job 19:13-16, Psalms 38:11, Psalms 69:20, Psalms 88:18, Lamentations 1:19, Ezekiel 34:5, Ezekiel 34:6

Reciprocal: 2 Samuel 17:2 - I will smite Job 6:21 - ye see Matthew 5:30 - offend Matthew 13:21 - is Matthew 28:6 - as Mark 1:2 - written Mark 2:20 - be taken John 13:37 - why John 16:1 - General John 18:4 - knowing

Gill's Notes on the Bible

Then saith Jesus unto them,.... Either before they went out of the house, where they had been eating the passover, and the supper; or as they were going along to the Mount of Olives; which latter rather seems to be the case:

all ye shall be offended because of me this night. The words are spoken to the eleven disciples; for Judas was now gone to the high priests, to inform them where Jesus was going that night, and to receive of them a band of men and officers to apprehend him; which is what would be the occasion of all the rest of the disciples being offended: for when they should see their master betrayed by one of themselves, and the officers seize him and bind him, and lead him away as a malefactor, our Lord here suggests, that they would be filled with such fear and dread, that everyone of them would forsake him and run away, and provide for their own safety; yea, would be so stumbled at this unexpected event, that they would begin to stagger and hesitate in their minds, whether he was the Messiah, or not, as the two disciples going to Emmaus, seem to intimate; they would be so shocked with this sad disappointment, and so offended, or stumble, as to be ready to fall from him: and their faith in him must have failed, had he not prayed for them, as he did for Peter; for they thought of nothing else but a temporal kingdom, which they expected would now quickly be set up, and they be advanced to great honour and dignity; but things taking a different turn, it must greatly shock and affect them; and it was to be the case not of one or two only, but of all of them: and that because of him, whom they dearly loved, and with whom they had been eating the passover, and his own supper, and had had such a comfortable opportunity together; and because of his low estate, his being seized and bound, and led away by his enemies; as the Jews were before offended at him, because of the meanness of his parentage and education: and this was to be that very night; and it was now very late, it may reasonably be supposed to be midnight: for since the last evening, or sun setting, they had ate the passover, the ceremonies of which took up much time, and after that the Lord's supper; then the Hallell, or hymn was sung, when Christ discoursed much with his disciples, and delivered those consolatory and instructive sermons, about the vine and other things, occasioned by the fruit of the vine, they had been just drinking of, recorded in the 15th and 16th chapters of John; and put up that prayer to his Father for them, which stands in the 17th chapter; and indeed within an hour or two after, see

Mark 14:37, this prediction of Christ's had its accomplishment, and which he confirms by a prophetic testimony:

for it is written, in Zechariah 13:7,

I will smite the shepherd, and the sheep of the flock shall be scattered. This text is miserably perverted by the Jewish writers; though they all agree, that by "the shepherd", is meant some great person, as a king; so the Targum renders it, "kill the king, and the princes shall be scattered": one u of them says, that a wicked king of Moab is designed; another w, a king of the Ishmaelites, or of the Turks; and a third x, that any, and every king of the Gentiles is meant; a fourth says y, it is a prophecy of the great wars that shall be in all the earth, in the days of Messiah ben Joseph; and a fifth z, after having taken notice of other senses, mentions this as the last: that

"the words "my shepherd, and the man my fellow", in the former part of the verse, are to be understood of Messiah, the son of Joseph; and because he shall be slain in the wars of the nations, therefore the Lord will whet his glittering sword against the nations, to take vengeance on them; and on this account says, "awake, O sword! for my shepherd, and for the man my fellow": as if the Lord called the sword and vengeance to awake against his enemies, because of Messiah ben Joseph, whom they shall slay; and who shall be the shepherd of the flock of God, and by reason of his righteousness and perfection, shall be the man his fellow; and when the nations shall slay that shepherd, the sword of the Lord shall come and smite the shepherd; that is, every shepherd of the Gentiles, and their kings; for because of the slaying of the shepherd of Israel, every shepherd of their enemies shall be slain, and their sheep shall be scattered; for through the death of the shepherds, the people that shall be under them, will have no standing.''

Now though this is a most wretched perversion of the passage, to make the word "shepherd" in the former part of it, to signify one person, and in the other part of it another; yet shows the conviction of their minds, that the Messiah is not be excluded from the prophecy, and of whom, without doubt, it is spoken, and rightly applied by him, who is concerned in it, the Lord Jesus Christ; who feeds his flock like a shepherd, is the great shepherd of the sheep, the chief shepherd, the good shepherd, that laid down his life for the sheep; which is intended by the smiting of him: in the text in

Zechariah 13:7 it is read, "smite the shepherd"; being an order of Jehovah the Father's, to Justice, to awake its sword, and sheath it in his son, his equal by nature, his shepherd by office; and here, as his own act, and what he would do himself, "I will smite the shepherd"; for his ordering Justice to smite, is rightly interpreted doing it himself. The Jews cannot object to this, when their own interpreters in general explain it thus, השם יכרית, "God shall cut off the shepherd" a. The sufferings of Christ, which are meant by the smiting him, were according, not only to the determinate counsel and foreknowledge of God, the will of his good pleasure, but according to his will of command; which justice executed, and Christ was obedient to, and in which Jehovah had a very great hand himself: he bruised him, he put him to grief, he made his soul an offering for sin; he spared him not, but delivered him up into the hands of men, justice, and death, for us all: the latter clause, "and the sheep of the flock shall be scattered", respects the disciples, and their forsaking Christ, and fleeing from him, when be was apprehended; for then, as was foretold in this prophecy, and predicted by Christ, they all forsook him and fled, and were scattered every man to his own, and left him alone. In Zechariah it is only said, "the sheep shall be scattered", Zechariah 13:7: here, the sheep of the flock; though the Evangelist Mark reads it, as in the prophet, Mark 14:27, and so the Arabic here, and the sense is the same; for the sheep are the sheep of the flock, Christ's little flock, the flock of slaughter, committed to his care; unless it may be thought proper to distinguish between the sheep and the flock; and by "the flock" understand, all the elect of God, and by "the sheep", the principal of the flock; "the rams of his sheep", or "flock", as the Syriac version renders it; the apostles of Christ, who are chiefly, if not solely intended; though others of Christ's followers might be stumbled, offended, and staggered, as well as they; as Cleophas was, one of the two that went to Emmaus.

u R. Sol. Jarchi, in Zech. xiii. 7. w Isaac Chizzuk Emuna, par. 1. c. 37. p. 310. x R. David Kirachi, in Zech. xiii. 7. y R. Aben Ezra in ib. z Abarbitnel, Mashmia Jeshua, fol. 74. 4. a R. Aben. Ezra, R. David Kimchi, & Miclol Yophi in loc.

Barnes' Notes on the Bible

Jesus foretells the fall of Peter - This is also recorded in Mark 14:27-31; Luke 22:31-34; John 13:34-38.

Matthew 26:31

Then saith Jesus unto them - The occasion of his saying this was Peter’s bold affirmation that he was ready to die with him, John 13:36

Jesus had told them that he was going away - that is, was about to die. Peter asked him whither he was going. Jesus replied that he could not follow him then, but should afterward. Peter, not satisfied with that, said that he was ready to lay down his life for him. Then Jesus distinctly informed them that all of them would forsake him that very night.

All ye shall be offended because of me - See the notes at Matthew 5:29. This language means, here, you will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples; or, my being betrayed will prove a snare to you all, so that you will be guilty of the sin of forsaking me, and, by your conduct, of denying me.

For it is written ... - See Zechariah 13:7. This is affirmed here to have reference to the Saviour, and to be fulfilled in him.

I will smite - This is the language of God the Father. I will smite means either that I will give him up to be smitten (compare Exodus 4:21 with Exodus 8:15, etc.), or that I will do it myself. Both of these things were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world Romans 8:32; and he himself left him to deep and awful sorrows - to bear “the burden of the world’s atonement” alone. See Mark 15:34.

The Shepherd - The Lord Jesus - the Shepherd of his people, John 10:11, John 10:14. Compare the notes at Isaiah 40:11.

The sheep - This means here particularly “the apostles.” It also refers sometimes to all the followers of Jesus, the friends of God, John 10:16; Psalms 100:3.

Shall be scattered abroad - This refers to their fleeing, and it was fulfilled in that. See Matthew 26:56.

Matthew 26:32

But after I am risen ... - This promise was given them to encourage and support them, and also to give them an indication where he might be found.

He did not deny that he would first appear to a part of them before he met them all together (compare Luke 24:13-31, Luke 24:34; 1 Corinthians 15:5), but that he would meet them all in Galilee. This was done. See Mark 16:7; Matthew 28:16.

Galilee - See the notes at Matthew 2:22.

Matthew 26:33

Peter answered ... Though all men ... - The word “men” is improperly inserted here by the translators. Peter meant only to affirm this of “the disciples.” This confidence of Peter was entirely characteristic. He was ardent, sincere, and really attached to his Master. Yet this declaration was made evidently:

1.From true love to Jesus;

2.From too much reliance upon his own strength;

3.From ignorance of himself, and of the trials which he was soon to pass through.

And it most impressively teaches us:

1.That no strength of attachment to Jesus can justify such confident promises of fidelity, made without dependence on him.

2.That all promises to adhere to him should be made relying on him for aid.

3.That we little know how feeble we are until we are tried.

4.That Christians may be left to great and disgraceful sins to show them their weakness.

Luke adds that Jesus said to Peter that Satan had desired to have him, that he might sift him as wheat - that is, that he might thoroughly test him. But Jesus says that he had prayed for him that his faith should not fail, and charged him when he was “converted” - that is, when he was “turned” from this sin - to strengthen his brethren; to wit, by teaching them to take warning by his example. See the notes at Luke 22:31-33.

Matthew 26:34

This night - This was in the “evening” when this was spoken, after the observance of the Passover, and, we may suppose, near nine o’clock p.m.

Before the cock crow - Mark and Luke add, before the cock crowed twice. The cock is accustomed to crow twice once at midnight, and once in the morning at break of day. The latter was commonly called cock-crowing. See Mark 13:35. This was the time familiarly known as “the cock-crowing,” and of this Matthew and John speak, without referring to the other. Mark and Luke speak of the “second” crowing, and mean the same time, so that there is no contradiction between them.

Deny me thrice - That is, as Luke adds, deny that “thou knowest” me. See Matthew 26:74.

Matthew 26:35

Will I not deny thee - Will not deny my connection with thee, or that I knew thee.

“All” the disciples said the same thing, and all fled at the approach of danger, “forsaking” their Master and Friend, and practically denying that they knew him, Matthew 26:56.

Clarke's Notes on the Bible

Verse 31. All ye shall be offended — Or rather, Ye will all be stumbled - παντες υμεις σκανδαλισθησεσθε - ye will all forsake me, and lose in a great measure your confidence in me.

This night — The time of trial is just at hand.

I will smite the shepherd — It will happen to you as to a flock of sheep, whose shepherd has been slain - the leader and guardian being removed, the whole flock shall be scattered, and be on the point of becoming a prey to ravenous beasts.