Exegetical and Hermeneutical Commentary of Acts 3:14
But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
14. But ye denied the Holy One and the Just ] Whom even the demoniac (Mar 1:24) had confessed to be “the Holy One of God.”
desired a murderer ] Barabbas, who had committed murder, Mar 15:7; Luk 23:19.
Fuente: The Cambridge Bible for Schools and Colleges
The Holy One … – See Psa 16:10. Compare the notes on Act 2:27.
And the Just – The word just here denotes innocent, or one who was free from crime. It is properly used in reference to law, and denotes one who stands upright in the view of the law, or who is not chargeable with crime. In this sense, the Lord Jesus was not only personally innocent, but even before his judges he stood unconvicted of any crime. The crime charged on him at first was blasphemy Mat 26:65, and on this charge the Sanhedrin had condemned him without proof. But of this charge Pilate would not take cognizance, and hence, before him they charged him with sedition, Luk 23:2. Neither of these charges were made out, and of course, in the eye of the law, he was innocent and just. It greatly aggravated their crime that they demanded his death still, even after it was ascertained that they could prove nothing against him, thus showing that it was mere hatred and malice that led them to seek his death.
And desired a murderer – Mat 27:21.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Ye denied the HOLY ONE] . A manifest reference to Ps 16:10: Thou wilt not suffer thy HOLY ONE to see corruption; where the original word Chasideyca, thy HOLY ONE, is translated by the Septuagint, , a word of the same import with that used by Peter.
And desired a murderer] Barabbas: the case must have been fresh in their own remembrance. Like cleaves to like, and begets its like: they were murderers themselves, and so Christ calls them, Mt 22:7, and they preferred a murderer to the holy and righteous ONE of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But ye denied the Holy One; Christ the anointed, when they cried out as with one voice,
We have no king but Caesar, Joh 19:15; disclaiming our Redeemer, and his being anointed over them.
And desired a murderer; to wit, Barabbas, crying out, Not this man, but Barabbas, Joh 18:40; which much aggravated their impiety; when the choice was given unto them of two, so vastly different, the just Jesus, and the murderous Barabbas, they chose the latter, to their destruction and confusion unto this present day. Where will blindness of mind and hardness of heart end!
Fuente: English Annotations on the Holy Bible by Matthew Poole
12-16. why marvel at this?Formiracles are marvels only in relation to the limited powers of man.
as though by our own power orholiness we had made this man to walkNeither the might nor themerit of the cure are due to us, mere agents of Him whom we preach.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But ye denied the Holy One, and the just,…. Who is “holy” both in his divine and human nature, and the fountain of holiness to his people; see Ps 16:10 and who is “just” or “righteous”, both in his person, and in the discharge of his office, and has wrought a righteousness for his people, which is imputed to them. These characters may have a particular regard to the purity of Christ, as man, and to the innocence of his life, and the harmlessness of his actions, in opposition to the unjust charges of his enemies, and the base treatment he met with from them who denied him to be the Christ, the Redeemer and Saviour:
and desired a murderer to be granted unto you; when it was put to their choice, who they would have released, Christ or Barabbas; they requested it as a favour, and desired they might be gratified in having Barabbas, a thief, and a robber, who, with others, had raised an insurrection, and committed murder in it, released, and Christ crucified. They desired an act of grace for him, and a sentence of condemnation to a most shameful and painful death on Christ.
Fuente: John Gill’s Exposition of the Entire Bible
But ye ( ). In contrast with Pilate ().
Murderer ( ). A man a murderer. In contrast with “the Holy and Righteous One.”
To be granted (). As a favour (). First aorist passive infinitive of ; So also Acts 25:11; Acts 27:24.
Fuente: Robertson’s Word Pictures in the New Testament
Desired [] . Or demanded. See on Luk 11:9.
A murderer [ ] . Lit., a man who was a murderer.
To be granted [] By way of favor [] .
Fuente: Vincent’s Word Studies in the New Testament
1) “But ye denied the Holy One and the Just,” (humes de ton hagion kai dikaion eresasthe) “Nevertheless you all denied (rejected, or refused) the Holy and Just One,” the Redeemer, Messiah, or Saviour, Joh 1:11-12.
2) “And desired a murderer,” (kai etesasthe andra phonea) “And (even) asked that a man (who was) a murderer,” Barabbas, a murderer be released to their company. Indeed this reflects the moral axiom (principle) that “birds of a feather flock together.” This is confirmed, Mar 15:6-11; Luk 23:18; Luk 23:15.
3) “To be granted unto you; (charisthenai humin) “To be given (granted) to you all,” instead of the Holy and Just One, Jesus Christ. Thus the murderers of our Lord chose a murderer of like heart as their own for companionship, rather than the Holy Son of God, Mat 17:20-21; Mat 17:26.
This account of the human condemnation of Jesus to death, while choosing of their own will or volition to have a murderer as their associate, reflects the base, deranged, carnal, nature of enmity in all men, even in the once chosen race of Israel, to be antagonistic and at enmity with and against God and holiness. It was this derangement in soul, body, mind, and spirit, by nature and practice, that occasioned the death of Jesus Christ on Calvary, thru which salvation was made available and offered to all responsible beings, Rom 3:23; Joh 3:16; 1Pe 2:24; Heb 2:9; Heb 2:14-15; 1Ti 2:4-6.
Fuente: Garner-Howes Baptist Commentary
(14) Ye denied the Holy One and the Just.The language, though startlingly new to the hearers, had been partially anticipated. It had been used of the Christ by the demoniacs (Mar. 1:24). The best MSS. give St. Peters confession in Joh. 6:69 in the form, Thou art the Holy One of God. Pilates wife, and Pilate himself, had borne their witness to Jesus as emphatically Just (Mat. 27:19; Mat. 27:24). It is interesting to note the recurrence of the word as applied to Christ in the writings of each of the Apostles who were now proclaiming it (1Pe. 3:18; 1Jn. 2:1), yet more so to think of this as the result of their three years converse with their Master. To them He was emphatically, above all the sons of men that they had known, the Holy and the Righteous One.
Desired a murderer to be granted unto you.The fact that Barabbas was a murderer as well as a robber is stated by St. Mark (Mar. 15:7) and St. Luke (Luk. 23:12) only.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses.”
The heinousness of their crime is brought out by contrast. They denied the Holy and Righteous One — they refused to listen to the One Who taught and did only what was good, and chose rather the survival of a murderer. They killed — the source and sustainer of Life. In further contrast while they killed Him, God demonstrated what He thought of their action by raising Him up. Thus while He was spurned by Israel He was vindicated by God (see Isa 50:4-9; Isa 53:10-12), as they, the Apostles, can all bear witness to.
‘The Holy and Righteous One.’ For the ‘Holy One’ compare Act 2:27; Act 4:27; Psa 16:10. He is God’s Anointed. ‘The Holy One of Israel’ was also Isaiah’s favourite title for God. For ‘the Righteous One’ compare especially Isa 53:11 LXX; Zec 9:9 LXX. He was both Servant and King. See also Isa 24:16 (RV; RSV). and compare Act 7:52; Act 22:14; Jas 5:6; 1Pe 3:18. In Jewish apocalyptic literature The Righteous One had become a Messianic title (Enoch 38:2; 53:6).
The Holy One was the One Who above all was set apart as God’s. The Righteous One was the One Who epitomised in Himself all righteousness, The One Who had fulfilled all righteousness, the One Whose life shone bright and purely in God’s eyes. He was the very opposite of what the word ‘murder’, the dark side of man, conveyed (compare the contrast of the righteous Abel with the murderer Cain – Heb 11:4). We note the stress here on the sinlessness of the One of Whom Peter speaks.
Note in the construction of the passage the parallel with the Prophet like Moses (Act 3:22-23). Those who would refuse to listen to Him would themselves be cut off.
‘Killed the Prince (archegos) of Life.’ The contrast is almost unbelievable. The One Who was the Source, Author, Originator, Provider, Sustainer and Revealer of Life, Who came offering it to all men, ready to be their Guide and Trek Leader in leading them through to eternal life, was taken by them and killed. They were seeking to destroy the core of life itself. And in doing so they had rejected the One Who had come to bring it to them. For archegos compare Act 5:31; Heb 2:10; Heb 12:2. The idea behind the word is of one who originates and carries through an enterprise, both as its source and its very heart, like a Wagon-train Boss, or a Safari leader. It is used of the eponymous Heroic founders of ancient cities. It pictures the one who heads the march of triumph as both its originator and object. It represents a Prince in its best and noblest sense, active on his nation’s behalf. And Israel’s folly in killing Him was evidenced by the fact that God had raised Him from the dead. That was God’s verdict on Him, and on what they had done. They had turned their thumbs down and declared Him worthy of death. But God had emphatically turned His thumb upwards, ensuring that He lived.
Fuente: Commentary Series on the Bible by Peter Pett
Act 3:14-15 . ] Contrast to . ; Act 3:13 .
] the Holy (consecrated to God, inasmuch as He is the ) and Just (innocent and entirely righteous, see on Joh 16:10 ). Comp. Isa 53:11 . To this characteristic description of Jesus (Barabbas, see Luk 23:19 ; comp. on Joh 18:40 ) forms a purposely chosen contrast: a man who was a murderer. Comp. Soph. O. C. 948: . O. R. 842: . It is more emphatic, more solemn, than the simple but would have been more contemptuous, Bernhardy, p. 48.
] condonari vobis (Ducker, ad Flor. iii. 5. 10), that he should by way of favour be delivered to you. Plut. C. Gracch. 4; Act 25:11 ; Act 27:24 ; Phm 1:22 . See Loesner, Obss. p. 172 f.
] forms a double contrast, namely, to and to . It means: the author (Heb 2:10 ; Heb 12:2 ; Mic 1:13 ; 1Ma 9:61 ; Plat. Locr. p. 96 C; Tim. p. 21 E) of life, inasmuch as Christ by His whole life-work up to His resurrection was destined (Act 3:20-21 ) to provide eternal life, all that is included in the Messianic (Heb 2:10 ). See Joh 3:16 ; Joh 11:25 ; 2Ti 1:10 . The inclusion, however, of physical life (de Wette, Hackett), according to the idea of Joh 1:4 , has no support in the text, nor would it have been so understood by the hearers, although even Chrysostom comes ultimately to the idea of the original Living one.
. . .] great in its simplicity. The latter, in which is neuter, is the burden of the apostolic consciousness. Comp. on Act 2:32 . Observe, moreover, on Act 3:14-15 : “Graphice sane majestatem illam apostolicam expressit, quam illi fuisse in dicendo vel una ejus testatur epistola,” Erasmus. The Epistle of Peter is written as with runic characters.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1743
CHRIST REJECTED
Act 3:14-15. Ye denied the Holy One and the Just and desired a murderer to be granted unto you: and killed the Prince of life.
IN the Apostles of our Lord we behold an admirable mixture of wisdom and firmness. On no occasion did they withhold the truth from their most powerful opponents: and on no occasion did they excite needless prejudice, in their manner of declaring it. It was necessary that they should assert the honour of their Lord, by whose Almighty power they had been enabled to work a most stupendous miracle. But, in doing this, they would appear, to many, to be setting up the Lord Jesus against Moses, and to be detracting from the honour of Jehovah. To obviate this misconception, they profess at once the greatest reverence for the religion of their forefathers; and proclaim, that the God of Abraham, and of Isaac, and of Jacob, had wrought this miracle for the express purpose of glorifying his Son Jesus, whom they had treated with all imaginable ignominy, denying him in the presence of Pilate, and preferring a murderer before him. Here, you will perceive, whilst they are careful to give no needless offence, they boldly charge upon their hearers the guilt they had contracted in crucifying their Messiah. And somewhat of a similar charge must this day be brought against you, my brethren. But, that I may not overload you with too aggravated an accusation,
I propose to shew,
I.
How far the charge exhibited against the Jews attaches to us
Against the Lord Jesus Christ personally it is impossible that we should ever have committed any offence; because he has never corporeally been within our reach. The charge therefore, so far as relates to personal injury, must be confined to those amongst whom he sojourned in the days of his flesh. But against him, as revealed in his Gospel, we have shewn the same hostility as they. For,
1.
We have refused to acknowledge him in his proper character
[He professed himself to be the King, of whom the prophets had spoken [Note: Psa 2:6. Dan 2:44; Dan 7:13-14. with Joh 18:33-37.], and whose kingdom the Jews themselves expected to be established in the midst of them [Note: Mat 2:2; Mat 2:6; Mat 2:11; Mat 21:4-9.]. But when Pilate announced him under that character, and offered to release him, they refused to acknowledge him, and demanded his crucifixion [Note: Mar 15:9; Mar 15:12-14.]. They had had abundant evidence that he was not only a just and holy person, but the Just and Holy One [Note: Act 2:27; Act 7:52; Act 22:14.], the Son of the living God: yet they would not believe in him, or receive him as their King.
And have not we the same evidence of his character? Were not all his miracles sufficient proofs of his Messiahship? Yet, who amongst us has submitted himself to him? Who has not, in fact, said concerning him, We will not have this man to reign over us [Note: Luk 19:14.]? God has sworn that at the name of Jesus every knee shall bow [Note: Rom 14:11.]: but who has obeyed his mandate? Many will superstitiously bow their heads at the mention of the name of Jesus, in the Creed: hut who will bow down their hearts before him? In that respect, the most of us, alas! are as stubborn and inflexible as stones or iron. Let us look back upon our past lives; and we shall see, that in no one respect have we truly taken his yoke upon us, and never for a single hour been truly obedient to his will.]
2.
We have rejected him, with a scornful preference of our most deadly lusts
[The Jews had the alternative given to them, to save Barabbas, or the Lord Jesus. But they, with one voice, cried out, Not this man, but Barabbas: thus deliberately preferring one who had destroyed life, to him who was the Prince and Author of life to a ruined world.
And have not we resembled them in this?. The Lord Jesus Christ is still the Prince of life; possessing life in, and of, himself [Note: Joh 1:4; Joh 5:26.]; and ready to confer life on all who seek it at his hands [Note: Joh 11:25-26; Joh 17:2.]. Yet whom have we chosen for our friends? Have not those who would destroy our souls, as well as their own, been sought by us as our counsellors and companions, rather than He who came down from heaven to seek and save us? Yea, we have preferred also our most deadly lusts before Him; and, rather than crucify the flesh with the affections and lusts [Note: Gal 5:24.], we have, times without number, crucified the Son of God afresh, and put him to an open shame [Note: Heb 6:6.].
And let it not be thought that I speak here of open transgressors only: for the more sober and moral of mankind differ not a whit in this respect from those who are more openly licentious: for the hearts of all are alike alienated from the Lord Jesus; and all, without exception, agree in saying, Let us break his bands asunder, and cast away his cords from us [Note: Psa 2:2-3.].]
Let us then consider,
II.
What the guilt we have contracted calls for at our hands
The Apostles address to his hearers is precisely that which befits our state also:
1.
Repent
[Well might the Jews, who had crucified the Lord of glory, be called on to repent. But I think that this duty is yet more justly required at our hands: for the evidence which Jesus had given of his Messiahship, previous to his crucifixion, is not to be compared with that which his ressurrection and ascension, and his sending of the Holy Spirit, have afforded unto us. Besides, his mean appearance was to the nation at large a matter of offence, which they knew not how to reconcile with their expectations: whereas to us, who are able to compare it with the prophecies respecting him, it is a confirmation rather than a stumbling-block, a proof of his Messiahship rather than a ground of doubt and suspicion. The people at large were led by their superiors, and had but little opportunity of judging for themselves; but we can dispassionately view every part of Sacred Writ, and calmly judge between the prophecies and events. Moreover, they were apprehensive that, by receiving Jesus, they should be led to sacrifice their allegiance to Moses: but we profess not only to believe in Moses, but to have received the Lord Jesus also, and to be his disciples. We therefore, in denying the Lord Jesus, are more criminal than they; and, in preferring every base lust before him, are guilty of a conduct which calls for the deepest humiliation and contrition. To every one of you, therefore, I say, with the Apostle, Be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God, if ever you would that he should lift you up [Note: Jam 4:9-10.].]
2.
Be converted
[Your sentiments and conduct respecting the Lord Jesus need to be changed, as much as ever those of the Jews did, whom the Apostle addressed. Professedly, indeed, you regard him as your Saviour; but in practice you deny him, even as they did, and postpone his interests to those of the most depraved competitor. Let an entire change, then, be wrought in you, in relation to him. Confess him now; yea, confess him openly before the whole world; and receive him in that entire character which he bears in the Sacred Writings. Receive him as your Prophet, Priest, and King; and look for every thing from him, as your only Lord and Saviour As for every person, and every thing, that would stand in competition with Him, let them all be sacrificed, without hesitation or exception; that He alone may live in your hearts, and be glorified in your lives. Bring forth your lusts, the lust of the flesh, the lust of the eye, and the pride of life, and crucify them all: let the right hand be cut off, and the right eye be plucked out: plead not for any one of them; nor listen to a plea, by whomsoever it may be preferred. Let the Lord Jesus Christ be to you your one Friend, your only Saviour, your all in all.]
3.
Expect from Christ all that your necessities can require
[The forgiveness of all your sins shall surely be accorded to you, the instant you believe in him. Repent, and be converted, says the Apostle, that your sins may be blotted out [Note: ver. 19.]. But this is only one part of the blessing which shall be vouchsafed to you. If you would see at once the full change that should be wrought in you, look to the man whose restoration to health was the occasion of this address: he had been lame from the mothers womb, and incapable of moving himself from place to place; but, through the mercy vouchsafed to him in Jesus name, he was so strengthened, that he leaped up, and stood, and walked, and entered into the temple, walking, and leaping, and praising God [Note: ver. 68.]. And is not the name of Jesus now as operative as then? or has faith in his name lost any of its power [Note: His name, through faith in his name, has made this man strong. ver. 16.]? I tell you, that though miracles shall not now be wrought upon your bodies, wonders shall still be accomplished on your souls; and not one atom of what was wrought in that man corporeally, shall be wanting in you spiritually, if only you will look to the Lord Jesus Christ as the Prince of life. Yes, truly, God has sent his Son to bless you, in turning away every one of you from your iniquities [Note: ver. 26.]: and through the mighty working of his power shall you be raised to newness of life. The astonishment of all was excited by a view of that restored cripple: nor shall it be less drawn forth in reference to you: for your whole life shall testify the power of his grace; and in his temple above shall you adore and magnify his name to all eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
Ver. 14. But ye denied ] This he again beats upon, and drives home to the head.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. . ] not only in the higher and divine sense present to Peter’s mind, but also by Pilate’s own verdict , and the testimony of the Jews’ consciences. The sentence is full of antitheses; . . contrasts with the moral impurity of , . . with the destruction of life implied in , while again stands in remarkable opposition to . . .
This last title given to our Lord implies (as Vulg.) ‘Auctorem vit:’ see reff.; so . , Polyb. ii. 40. 2: (scil. want of occupation in mercenary soldiers) , , . , i. 66. 10 al.
It is possible , that the words . . . may contain an allusion to the great miracle which was the immediate cause of the enmity of their rulers to Jesus. But of course Peter had a higher view in the title than merely this.
Fuente: Henry Alford’s Greek Testament
Act 3:14 . : both epithets are used of John the Baptist, Mar 6:20 , , but Jesus is emphatically “the Holy and Righteous One” R.V. Not only is the sinlessness of His human character emphasised, but also associated with the language of prophecy. St. Peter had already spoken of Jesus as God’s Holy One, Act 2:27 , and if the word used here means rather one consecrated to God’s service, it is the thought involved in the ( , e.g. , , see Grimm, sub v. , and cf Isa 42:1 LXX). The word was used by the demoniacs as they felt the power of the unique holiness of Christ, Mar 1:34 , Luk 4:34 , and in St. John’s Gospel, Joh 6:69 , it is the title given to Jesus by St. Peter in his great confession. .: the reference to the language of prophecy is unmistakable. The suffering Servant of Jehovah was also the righteous Servant, Isa 53:11 ( cf. Act 11:5 , and Jer 23:5 ), see Act 7:52 ; Act 22:14 . Later, in the Book of Enoch , the title is applied to the Messiah as the Righteous One , xxxviii. 2, liii. 6, xlvi. 3 (Charles’ edition, pp. 48, 112, 144). In Act 7:52 ; Act 7:56 , the title is found on the lips of St. Stephen, and in Act 22:14 , Ananias, a Jewish Christian, announces to Paul that God had chosen him to see the Righteous One . When we remember too that this title is used again in the writings of each of the Apostles, who now appealed to it, 1Pe 3:18 , 1Jn 2:1 , cf. Act 3:20 (Rev 3:7 ), it would seem that it was not only a favourite one amongst these early believers, but that it affords in itself a marvellous proof of the impression made by the human life of Jesus upon those who knew Him best, or who at all events, like St. Stephen, had ample opportunities of learning the details of that life of holiness and righteousness, cf. also Mat 27:19 ; Mat 27:24 , Luk 19:47 . : nearly all commentators dwell upon the marked contrast between this description of Barabbas and that just given of Jesus. Both St. Mark, Mar 15:7 , and St. Luke, Luk 23:19 , notice that Barabbas was not only a robber but a murderer. The addition, , common in Luke, makes the expression stronger than the simple ; cf. Soph., O. C. , 948, , O. R. , 842, . No crime was more abhorrent to the Christian life, as St. Peter himself indicates, 1Pe 4:15 . : to be granted to you as a or favour, as if St. Peter would recall the fact that Pilate had given them a gratification! The verb is used several times in Luke, three times in his Gospel, Act 7:21 ; Act 7:42-43 , and four times in Acts, cf. Act 25:11 ; Act 25:16 ; Act 27:24 , elsewhere only in St. Paul’s Epistles, where it is found fifteen times. In the LXX, cf. Est 8:7 , Sir 12:3 , and several times in the Books of the Maccabees, cf. 2Ma 3:31 ; 2Ma 3:33 , and other instances in Hatch and Redpath, sub v. St. Chrys. writes: “Peter shows the great aggravation of the act. As he has them under his hand, he strikes hard; while they were hardened he refrained from such language, but when their minds are most moved then he strikes home, now that they are in a condition to feel it” ( Hom. , ix.).
Fuente: The Expositors Greek Testament by Robertson
Acts
‘ THEN SHALL THE LAME MAN LEAP AS AN HART’
‘THE PRINCE OF LIFE’
Act 3:14 – Act 3:15
This early sermon of Peter’s, to the people, is marked by a comparative absence of the highest view of Christ’s person and work. It is open to us to take one of two explanations of that fact. We may either say that the Apostle was but learning the full significance of the marvellous events that had passed so recently, or we may say that he suited his words to his audience, and did not declare all that he knew.
At the same time, we should not overlook the significance of the Christology which it does contain. ‘His child Jesus’ is really a translation of Isaiah’s ‘Servant of the Lord.’ ‘The Holy One and the Just’ is a distinct assertion of Jesus’ perfect, sinless manhood, and ‘the Prince of Life’ plainly asserts Jesus to be the Lord and Source of it.
Notice, too, the pathetic ‘denied’: was Peter thinking of the shameful hour in his own experience? It is a glimpse into the depth of his penitence, and the tenderness with others’ sins which it had given him, that he twice uses the word here, as if he had said ‘You have done no more than I did myself. It is not for me to heap reproaches on you. We have been alike in sin-and I can preach forgiveness to you sinners, because I have received it for myself.’
Notice, too, the manifold antitheses of the words. Barabbas is set against Christ; the Holy One and the Just against a robber, the Prince of Life against a murderer. ‘You killed’-’the Prince of Life.’ ‘You killed’-’God raised.’
There are here three paradoxes, three strange and contradictory things: the paradoxes of man’s perverted and fatal choice, of man’s hate bringing death to the Lord of life, and of God’s love and power causing life to come by death.
I. The paradox of man’s fatal choice.
Peter’s words here, thus boldly addressed to the people, are a strong testimony to the impression which the character of Christ had made on His contemporaries. ‘The Holy One and the Just’ implies moral perfection. The whole narrative of the Crucifixion brings out that impression. Pilate’s wife speaks with awe of ‘that just person.’ ‘Which of you convinceth me of sin?’ ‘If I have done evil, bear witness of the evil.’ ‘I find no fault in Him.’ We may take it for granted that the impression Jesus made among His contemporaries was, at the lowest, that He was a pure and good man.
The nation had to choose one of two. Jesus was the one; who was the other? A man half brigand, half rebel, who had raised some petty revolt against Rome, more as a pretext for robbery and crime than from patriotism, and whose hands reeked with blood. And this was the nation’s hero!
The juxtaposition throws a strong light on the people’s motive for rejecting Jesus. The rulers may have condemned Him for blasphemy, but the people had a more practical reason, and in it no doubt the rulers shared. It was not because He claimed to be the Messiah that they gave Him up to Pilate, but because He would not meet their notions of what the Messiah should be and do. If He had called them to arms, not a man of them would have betrayed Him to Pilate, but all, or the more daring of them, would have rallied to His standard. Their hate was the measure of their deep disappointment with His course. If instead of showing love and meekness, He had blown up the coals of religious hatred; if instead of going about doing good, He had mustered the men of lawless Galilee for a revolt, would these fawning hypocrites have dragged him to Pilate on the charge of forbidding to give tribute to Caesar, and of claiming to be a King? Why, there was not one of them but would have been glad to murder every tax-gatherer in Palestine, not one of them but bore inextinguishable in his inmost heart the faith in ‘one Christ a King.’ And if that meek and silent martyr had only lifted His finger, He might have had legions of His accusers at His back, ready to sweep Pilate and his soldiers out of Jerusalem. They saw Christ’s goodness and holiness. It did not attract them. They wanted a Messiah who would bring them outward freedom by the use of outward weapons, and so they all shouted ‘Not this man but Barabbas!’ The whole history of the nation was condensed in that one cry-their untamable obstinacy, their blindness to the light of God, their fierce grasp of the promises which they did not understand, their hard worldliness, their cruel patriotism, their unquenchable hatred of their oppressors, which was only equalled by their unquenchable hatred of those who showed them the only true way for deliverance.
And this strange paradox is not confined to these Jews. It is repeated wherever Christ is presented to men. We are told that all men naturally admire goodness, and so on. Men mostly know it when they see it, but I doubt whether they all either admire or like it. People generally had rather have something more outward and tangible. It is not spiritualising this incident, but only referring it to the principle of which it is an illustration, to ask you to see in it the fatal choice of multitudes. Christ is set before us all, and His beauty is partially seen but is dimmed by externals. Men’s desires are fixed on gross sensuous delights, or on success in business, or on intellectual eminence, or on some of the thousand other visible and temporal objects that outshine, to vulgar eyes, the less dazzling lustre of the things unseen. They appreciate these, and make heroes of the men who have won them. These are their ideals, but of Jesus they have little care.
And is it not true that all such competitors of His, when they lead men to prefer them to Him, are ‘murderers,’ in a sadder sense than Barabbas was? Do they not slay the souls of their admirers? Is it not but too ghastly a reality that all who thus choose them draw down ruin on themselves and ‘love death’?
This fatal paradox is being repeated every day in the lives of thousands. The crowds who yelled, ‘Not this man but Barabbas!’ were less guilty and less mad than those who to-day cry, ‘Not Jesus but worldly wealth, or fleeting bodily delights, or gratified ambition!’
II. The paradox of Death’s seeming conquest over the Lord of Life.
The fact of the Resurrection sets the fact of the Death in another light. Meditating on these twin facts, the Death and Resurrection of Jesus, we hear Himself speaking as He did to John in Patmos: ‘I am the Living One who became dead, and lo, I am alive for evermore!’
If we try to listen with the ears of these first hearers of Peter’s words, we shall better appreciate his daring paradox. Think of the tremendous audacity of the claim which they make, that Jesus should be the ‘Prince of Life,’ and of the strange contradiction to it which the fact that they ‘killed’ Him seems to give. How could death have power over the Prince of Life? That sounds as if, indeed, the ‘sun were turned into darkness,’ or as if fire became ice. That brief clause ‘ye killed the Prince of Life’ must have seemed sheer absurdity to the hearers whose hands were still red with the blood of Jesus.
But there is another paradox here. It was strange that death should be able to invade that Life, but it is no less strange that men should be able to inflict it. But we must not forget that Jesus died, not because men slew Him, but because He willed to die. The whole of the narratives of the Crucifixion in the Gospels avoid using the word ‘death.’ Such expressions as He ‘gave up the ghost,’ or the like, are used, implying what is elsewhere distinctly asserted, that His death was His offering of Himself, the result of His own volition, not of exhaustion or of torture. Thus, even in dying, He showed Himself the Lord of Life and the Master of Death. Men indeed fastened Jesus to the Cross, but He died, not because He was so fastened, but because He willed to ‘make His soul an offering for sin.’ Bound as it were to a rock in the midst of the ocean, He, of His own will, and at His own time, bowed His head, and let the waves of the sea of death roll over it.
III. The triumphant divine paradox of life given and death conquered through a death.
By His death He takes away our sins.
By His death He abolishes death.
The physical fact remains, but all else which makes the ‘sting of death’ to men is gone. It is no more a solitude, for He has died, and thereby He becomes a companion in that hour to every lover of His. Its darkness changes into light to those who, by ‘following Him,’ have, even there, ‘the light of life.’ This Samson carried away the gates of the prison on His own strong shoulders when He came forth from it. It is His to say, ‘O death! I will be thy plague.’
By His death He diffuses life.
‘The Spirit was not given’ till Jesus was ‘glorified,’ which glorification is John’s profound synonym for His crucifixion. When the alabaster box of His pure body was broken, the whole house of humanity was filled with the odour of the ointment.
So the great paradox becomes a blessed truth, that man’s deepest sin works out God’s highest act of Love and Pardon.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
the Holy One. Compare Act 4:27, Act 4:30. Isa 29:23; Isa 43:3; Isa 49:7. Figure of speech Antonomasia. App-6.
the Just. Greek. dikaios. App-191. Compare Act 7:52; Act 22:14.
desired. Greek. aiteo. App-134.
a murderer = a man (App-123.) a murderer.
to be granted. Greek. charizomai.
Fuente: Companion Bible Notes, Appendices and Graphics
14. . ] not only in the higher and divine sense present to Peters mind, but also by Pilates own verdict, and the testimony of the Jews consciences. The sentence is full of antitheses; . . contrasts with the moral impurity of ,-. . with the destruction of life implied in ,-while again stands in remarkable opposition to . . .
This last title given to our Lord implies (as Vulg.) Auctorem vit: see reff.; so . , Polyb. ii. 40. 2: (scil. want of occupation in mercenary soldiers) , , . , i. 66. 10 al.
It is possible, that the words . . . may contain an allusion to the great miracle which was the immediate cause of the enmity of their rulers to Jesus. But of course Peter had a higher view in the title than merely this.
Fuente: The Greek Testament
Act 3:14. , but ye) The four parts of the assertion are to be observed, or rather the two parts consisting of two members each: God hath glorified-, whom ye indeed delivered up-. But ye denied-whom God hath raised. For Peter states: I. The act of GOD, and the consequent act on the part of the Jews; II. The act of the Jews, and the consequent act on the part of GOD.- , the Holy and the Just One) Antonomasia [the substitution of a descriptive or appellative designation for a proper name]. He speaks of the One JESUS. He was Holy, in respect to His being the servant or minister (, Act 3:13) of God, whom GOD hath glorified. For and , Holiness (sanctity) and Glory, contain almost the same notion. The same was the Just One (ch. Act 7:52, Act 22:14), even in the judgment of Pilate. Moreover, the preaching (proclamation) of the Sanctity of JESUS is opposed to the opinion entertained by the multitude as to the power of the apostles: the preaching of His Justice [His being the Just One] is opposed to the piety, () imputed to them; Act 3:12.-, ye have denied) This verb is repeated, having regard to them in a different point of view. They denied His kingdom, Act 3:13 : they denied His sanctity and justice, Act 3:14.-, ye desired) Even if Pilate had offered Barabbas to you, ye ought to have besought him that Jesus should be let go.- , a man a murderer) There follows a magnificent antithesis: but the Author, or Prince of life. Christ was this even before His suffering of death.
Fuente: Gnomon of the New Testament
10. “THE PRINCE OF LIFE”
Act 3:14-15
In this passage Peter is preaching to the Jews and their religious leaders in the temple. He who once quivered before a maid now speaks with boldness. He gloried in the cross of Christ and plainly exposed the hideous sin of the people to whom he preached, saying, you “killed the Prince of life!” Here the Apostle gives an example to all who preach the gospel. The subject of our preaching must always be the cross of our Lord Jesus Christ; and in preaching the cross we must expose the enmity of man’s heart toward God, calling the wicked to repentance and faith.
THIS TEXT OF HOLY SCRIPTURE IS FULL OF GOSPEL DOCTRINE. “Ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.”
THE DEPRAVITY OF MAN – The astonishing hideousness of human sin is glaringly evident in the murder of our Lord Jesus Christ. Jeremiah tells us, “The heart is deceitful above all things and desperately wicked.” Paul declares, “The carnal mind is enmity against God.” But the infamous measure of human sin is discovered only in the crucifixion of God’s dear Son by the hands of men, men who were but representatives of all men. The coldblooded murder of Jesus Christ is a glaring proof of man’s hatred of God! That is the essence of the doctrine of total depravity.
THE HOLINESS AND JUSTICE OF GOD – When God made his own Son to be sin for us, he forsook the darling of heaven, poured out the vials of his unmitigated wrath upon him, punished him to the full satisfaction of his infinite justice, and killed him! The death of Christ upon the cross declares that our God is a just God and a Savior (Isa 45:20), both just and the Justifier of all who trust him (Rom 3:24-26).
THE CONDESCENSION OF CHRIST – Wonder of wonders! He who is the Prince of life stooped to die! He who is Lord of all humbled himself to die by the hands of wicked men. He who gives and sustains all life was killed by men who live upon his goodness. The nails in his hands and feet could never have held the Son of God to the cursed tree. It was his zeal for the glory of God and his love for his people that held him there (Php 2:5-11; 2Co 8:9). Because he saved others, he would not and could not save himself.
THE FOLLY OF REBELLION – All rebellion against the Lord Jesus Christ is madness (Psa 2:1-12). It is true, these men killed the Prince of life. They rebelled against his claims. They would not have him to reign over them. So they killed him. But he is the Prince of life! Now, that very Christ man has crucified is risen, exalted, and given power over all flesh. One day, either in repentance or in judgment, every sinner will bow to and acknowledge him as Lord (Isa 45:22-25).
THE GLORIOUS TRIUMPH OF CHRIST – He is “the Prince of life, whom God hath raised from the dead!” His own Godhead raised him. God the Father raised him. God the Spirit raised him. He resumed his life triumphantly. By his resurrection from the dead, Jesus Christ was declared to be the Son of God with power (Rom 1:1-4). His resurrection declares that satan is vanquished (Joh 12:31; Rev 20:1-3), the sins of God’s elect have been put away (Col 2:12-15), his people are justified (Rom 4:25), God’s justice is satisfied (Isa 53:10-12), and all his redeemed shall also be raised from the dead (Joh 11:25; 1Co 15:23).
THE CREDIBILITY OF THE GOSPEL – The credibility of the gospel is the fact that it is the revelation of God. Yet, so gracious is the Almighty that he gives men undeniable proof that the gospel of Christ, (the message of his death, burial, and resurrection as the sinners’ Substitute), is true. Peter says, with regard to these things, “Whereof we are witnesses.”
There stood Peter and John, two evidently honest men. They had nothing to gain by their testimony, and much to lose. They might have called upon the other nine apostles. They might even have called upon more than 500 brethren who had seen the risen Lord at one time to confirm their testimony (1Co 15:4-7). The witness of such men is unquestionably true. Jesus Christ the Lord overcame the powers of death. His body arose from the tomb three days after he died. His victorious resurrection is a matter of fact, as certain and credible as any fact recorded upon the pages of human history. Jesus Christ of Nazareth, though he died upon the cross, lives today as the Prince of life!
“THE PRINCE OF LIFE” IS A TITLE THE LORD JESUS CHRIST IS WELL QUALIFIED TO WEAR. This is one of those famous titles by which the Son of God reveals himself to men. He will be gloriously known by this name in the day of his appearing, when he shall raise the dead. But it is a title which rightfully belonged to him before he was crucified, for his murderers “killed the Prince of life.” This title belonged to him even when he was in the tomb. Though his body was dead, Christ was still the Prince of life. Now that he is risen from the dead and ever lives to make intercession for us, the Lord Jesus fully possesses all that is implied in this title. He shares it with no one; and no one can take it away from him. The Lord Jesus Christ, our Savior, is the Prince of life. What does this title imply?
He is the Author of life. All life proceeds from Jesus Christ, God our Creator, by whom all things consist. This is especially true of spiritual, eternal life. The gift of life is entirely the prerogative of the Prince of life (Joh 5:21; Joh 17:2; 1Jn 5:11-12).
Christ possesses life supremely. Life is in him emphatically and superlatively. He is the life (Joh 14:6; 1Jn 1:2). Apart from him there is no life. Christ is life self-existent, life essential, and life eternal. Life dwells in him in all its fulness, force, perfection, and independence (Joh 5:26). Everything else is passing away, but Jesus Christ lives and gives eternal life to all who trust him.
He won for his people the right to live. Christ has “abolished death, and brought life and immortality to light through the gospel.” He delivered us from death (spiritual and eternal) by his obedience to God as our Substitute and the power of his grace. He delivered us from the fear of death (physical) by granting us faith in him (Heb 4:14-15).
Jesus Christ freely gives life to dead sinners (Psa 68:18-20). While in this world, whenever our Savior came into contact with death it fled from his presence. He always triumphed over it (Mar 5:35-42; Luk 7:11-15; Joh 11:43-44). The same is true today. Wherever the Prince of life comes in saving power, spiritual death flees (Joh 5:25). So it shall be when he comes again (Joh 5:28-29).
Christ marvelously sustains life. By the power of his grace (Joh 10:28-29), by keeping us in union with himself (Joh 15:5), and by feeding our souls upon the Bread of life (Joh 6:47-48; Joh 6:51; Joh 6:53-56), our Savior keeps us in life!
The Prince of life is the Ruler of life. Where Christ lives, he reigns! All true, spiritual life gladly yields obedience to him (Luk 14:33). He wears no empty titles. All to whom he gives life willingly bow to him as “THE PRINCE OF LIFE.”
Fuente: Discovering Christ In Selected Books of the Bible
the Holy One: Act 2:27, Act 4:27, Act 7:52, Act 22:14, Psa 16:10, Zec 9:9, Mar 1:24, Luk 1:35, Jam 5:6, 1Pe 3:18, 1Jo 2:1, Rev 3:7
desired: Mar 15:7, Luk 23:19
Reciprocal: Exo 12:6 – the whole Psa 118:23 – the Lord’s doing Isa 29:21 – and turn Isa 57:15 – whose Dan 9:24 – the most Amo 5:12 – they afflict Hab 1:12 – mine Mat 12:32 – whosoever Mat 17:12 – Likewise Mat 21:39 – slew Mat 27:16 – a Mat 27:20 – should Mat 27:24 – just Mar 10:33 – deliver Mar 15:11 – General Luk 4:34 – the Holy One Luk 12:9 – he Luk 13:34 – and ye Luk 19:14 – General Luk 22:57 – he denied Luk 23:18 – they Luk 23:25 – whom Joh 16:9 – General Joh 18:40 – General Act 10:39 – whom Act 13:28 – General Heb 7:26 – holy 2Pe 2:1 – denying 1Jo 2:20 – the Holy 1Jo 2:29 – he is Rev 3:8 – and hast not
Fuente: The Treasury of Scripture Knowledge
THE VICTORY OF GOODNESS
The Holy and Righteous One.
Act 3:14 (R.V.)
It is when we look back that we understand. Never can that have been more true than it was with Jesus disciples after His Resurrection. To put it shortly, Christs Resurrection was a great victory, as His Death had seemed to be a great defeat. The one reversed the other.
What was it we have to ask which won when Christ rose? What was it which His victory stamped, as with Gods own seal with true gold?
I think the first answer which the disciples would have made would have beengoodness. The battle had been fought between good and evil, and the good had won; and now, looking back to Christs life and to His death, they saw in these the glory of goodness, or how worth while it is to be good.
The goodness of Jesus Christ, can we speak more particularly about it?
I. It was a perfect and shining goodness.We know the difference between what is first-rate in any business and what, though it is good, has no first-rateness. First-rate work is its own evidence. A first-rate speaker can command any audience, when a moderately good one will not get a hearing. And so it is with character.
II. More than this, it is plainly the chief thing in Jesus.People are known by their strong points: one for his cleverness, another for his wit, a third for his bravery, and so on. But beyond all doubt the note of Jesus was goodness.
III. But there is an idea that goodness is dull; that it is a tame or pale thing; that it wants relish and flavour. Now, to think such things of Jesus would not be so much irreverent, as utterly dull and foolish. Goodness in Him had a keenness like the edge of the finest blade; it had a glow like fire; it held men like a spell; the lowly bearing and the quiet speech could not hide the force and intensity below. No life ever meant so much, was so full of meaning.
IV. And if still we try to get the secret of this goodness, we find this, that in Him goodness was not thinking of itself.In Him goodness did not compare itself with others in order to make their faults show up; it simply sought to be like God, and do His will, and sought an opportunity to bring every one to do the same, waking up the goodness in them; even in those who had been very bad.
Has goodness in us any likeness to what it had in Him?
Bishop E. S. Talbot.
Illustration
Goodness with many of us is a thing of certain times and places. We are good, perhaps, at home, but not consistent when we get among other men and their ways; or well conducted in public, and on show, but not in private, when our tempers and the truth of us are seen. But true goodness is of one piece; one spirit runs through it all; it goes with a man everywhere. Such was the goodness of Christ.
Fuente: Church Pulpit Commentary
4
Act 3:14. This verse names two distinct crimes the Jews committed, either of which would have entitled them to the serverest condemnation. It refers to the time when they were to name the prisoner to be released under a custom of that season (Luk 23:16-21). They denied freedom to a holy and just person against whom no charge had been sustained. In their choice of prisoners they did not name one who was even an ordinary evildoer, but called for a man who was a murderer and a member of a seditious gang.
Fuente: Combined Bible Commentary
Act 3:14. But ye denied the Holy One and the Just. Old Testament titles of Messiah, where He is called the Holy One, the Righteous Branch, the Lord our Righteousness, Gods Righteous Servant who should justify many (Isa 53:11).
Fuente: A Popular Commentary on the New Testament
See notes on verse 11
Fuente: McGarvey and Pendleton Commentaries (New Testament)
14. He reminds them of their uproarious demand for the release of Barabbas, the robber-chief, as a substitute for Jesus. Now, reader, if you are ever going to follow Jesus up to heaven, you must travel the very road He traveled. Just as they preferred Barabbas to Jesus, so will the people of this wicked world and fallen churches prefer bad men to you, if you get sanctified wholly. Be not surprised if they actually prefer and honor the saloonkeeper in your town above you, somehow so deluded by Satan as to believe him a better man than yourself. As in the case of Jesus, Barabbas went up in the popular estimation and He went down, so you will find it in your own case if you get truly sanctified and profess it straight and clear.