Acts 3 13

Acts 3:13 kjv

The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

Acts 3:13 nkjv

The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go.

Acts 3:13 niv

The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go.

Acts 3:13 esv

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him.

Acts 3:13 nlt

For it is the God of Abraham, Isaac, and Jacob ? the God of all our ancestors ? who has brought glory to his servant Jesus by doing this. This is the same Jesus whom you handed over and rejected before Pilate, despite Pilate's decision to release him.

Acts 3 verses

Acts 3 13 Meaning

Acts 3:13 articulates Peter's foundational message to the Jewish crowd in Solomon's Portico. It identifies the God who exalted Jesus as the covenant God of Israel's patriarchs. Peter asserts that this true God "glorified His Servant Jesus," thereby vindicating Him. He then sharply contrasts God's divine approval with the crowd's active and deliberate rejection of Jesus. The verse confronts the listeners with their direct culpability in "delivering up and denying" Jesus to Pilate, even when Pilate himself was prepared to release Him. This sets the stage for the subsequent call to repentance by highlighting the profound opposition between God's plan and human sin.

Acts 3 13 Context

Acts chapter 3 begins with Peter and John heading to the Temple for prayer, where they encounter a man lame from birth. In the power of Jesus's name, they miraculously heal him. This astonishing event draws a large, amazed crowd to Solomon's Portico. Peter seizes this opportunity to deliver his second major sermon. After clarifying that the healing power came from Jesus, not themselves (Acts 3:12), he immediately transitions to confront the crowd about their rejection of the very one who healed the man. Acts 3:13 is the crucial pivot point, establishing Jesus's divine identity and their responsibility, preparing them for the call to repentance and belief that follows in subsequent verses. The historical context is a Jewish audience in Jerusalem, still reeling from the events of Passover and Pentecost, with fresh memories of Jesus's trial and crucifixion under Roman authority.

Acts 3 13 Word analysis

• The God of Abraham, Isaac, and Jacob (ὁ Θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ - ho Theos Abraam kai Isaak kai Iakōb):

  • This specific phrasing is a deeply significant Jewish theological affirmation.
  • It directly links Peter's message to the core covenant heritage of Israel.
  • It proclaims that the God who acted in Jesus is the very same, living God who made promises to their patriarchs and acted in their history.
  • This is an important theological anchor for the Jewish audience, confirming continuity rather than introducing a new, alien deity.
  • It implicitly confronts any notion that the Christians are abandoning traditional Judaism.

• the God of our fathers (ὁ Θεὸς τῶν πατέρων ἡμῶν - ho Theos tōn paterōn hēmōn):

  • Reinforces the preceding phrase, emphasizing shared lineage and faith.
  • Peter identifies with the audience, establishing common ground before delivering a challenging truth.

• glorified (ἐδόξασεν - edoxasen):

  • Aorist active indicative of doxazō, meaning to render glorious, honor, exalt, magnify, praise.
  • Signifies a definitive, past action taken by God.
  • Refers to God's vindication of Jesus through resurrection, ascension, and enthronement at His right hand. It contrasts sharply with humanity's dishonoring act.

• His Servant (τὸν Παῖδα αὐτοῦ - ton Paida autou):

  • Païs can mean 'child', 'son', or 'servant'. In this context, with strong echoes in Acts (e.g., Ac 4:27, 30) and Septuagintal influence, it clearly refers to the "Servant of the Lord" from Isaiah (e.g., Is 42:1, 52:13, 53:11).
  • This Messianic title is highly significant: it depicts Jesus as God's chosen and obedient instrument to accomplish salvation, particularly through suffering.
  • It connects Jesus directly to prophecies of the suffering Messiah known to the Jewish audience, positioning Him as the fulfillment.

• Jesus (Ἰησοῦν - Iēsoun):

  • The specific, historical name of the person Peter is preaching about.
  • Crucially identifies the "Servant" of prophecy with the recently crucified figure they all knew.

• whom you delivered up (ὃν ὑμεῖς παρεδώκατε - hon hymeis paredōkate):

  • Paradidōmi (perfect active indicative), meaning to hand over, surrender, betray.
  • "You" (ὑμεῖς - hymeis) is emphatic, directing the accusation precisely at the listeners and implying their collective responsibility, despite the physical act being done by others.
  • Highlights their active participation in His arrest and handing over to Roman authority.

• and denied Him (καὶ ἠρνήσασθε - kai ērnēsasthe):

  • Arneomai (aorist middle indicative), meaning to refuse, disown, reject, repudiate.
  • Indicates an active, conscious decision to disassociate from Jesus, perhaps by demanding His crucifixion over Barabbas, or refusing to acknowledge His Messiahship.
  • A strong verb emphasizing their opposition and repudiation of His divine claims.

• in the presence of Pilate (κατὰ πρόσωπον Πιλάτου - kata prosōpon Pilatou):

  • "In the presence" suggests public, formal, and undeniable acts before Roman authority.
  • It underscores the legal and public culpability of their actions.

• when he was determined to let Him go (κρίναντος ἐκείνου ἀπολύειν - krinantos ekeinou apolyein):

  • Krinō (participle from krinō), meaning to judge, decide, or determine. Here, to resolve or intend.
  • Emphasizes Pilate's clear inclination or legal finding of Jesus's innocence and his repeated efforts to release Him.
  • This detail drastically escalates the Jewish audience's guilt: they were not coerced into Jesus's condemnation, but actively insisted on it against Pilate's judgment.

Words-group Analysis

• "The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus": This entire phrase presents a profound theological truth. It connects the ancestral God of Israel, the living and covenant-keeping God, directly to the glorification of Jesus. This establishes Jesus's Messianic claim, not as something new or external, but as the culmination of God's redemptive plan revealed through Israel's history. The title "His Servant Jesus" further aligns Jesus with the promised Suffering Servant, highlighting God's pre-ordained work through Him.

• "whom you delivered up and denied Him in the presence of Pilate, when he was determined to let Him go": This segment is a sharp, unsparing indictment of the Jewish audience. The emphatic "you" places the direct responsibility squarely on them. Their acts of "delivering up" and "denying" demonstrate active rejection and hostility towards God's Anointed One. The inclusion of Pilate's desire to release Jesus serves to strip away any excuses, powerfully demonstrating that their actions were a conscious and stubborn choice against a verdict of innocence, underscoring their profound culpability before God.

Acts 3 13 Bonus section

• The deliberate choice of the Greek word païs ("Servant" or "Child") rather than doulos ("slave") for Jesus is significant. While doulos implies servitude, païs implies a more intimate relationship (child) as well as the unique divine calling of a chosen servant, strongly linking to the Messianic Servant Songs of Isaiah.
• Peter's sermon effectively highlights a divine counter-narrative to human actions. Humans rejected and delivered up Jesus, but God "glorified" Him, demonstrating His ultimate authority and plan. This motif recurs throughout Acts (e.g., Ac 2:23-24).
• This verse encapsulates a crucial tension within Peter's early sermons: asserting human culpability for Jesus's death while simultaneously affirming God's sovereign plan and purpose in it. It emphasizes the need for conviction for repentance to occur.

Acts 3 13 Commentary

Acts 3:13 serves as a succinct encapsulation of the Christian kerygma or initial gospel proclamation. Peter meticulously builds his case by first grounding his message in the familiar and revered identity of "The God of Abraham, Isaac, and Jacob," establishing continuity with the historical faith of Israel. He then presents the shocking contrast: this same God "glorified His Servant Jesus." The term "Servant" (Greek pais) is deliberate and loaded with meaning, connecting Jesus to Isaiah's prophetic Suffering Servant who, after enduring immense hardship, would be ultimately exalted by God.

This divine act of glorification, signifying God's vindication of Jesus through resurrection and ascension, is placed in stark opposition to humanity's sinful response. Peter's accusation, "whom you delivered up and denied Him," is a direct, emphatic confrontation, pinpointing the crowd's culpability. The detail that Pilate, the Roman governor, "was determined to let Him go" further intensifies the gravity of their sin. It highlights that their demand for crucifixion was not coerced but a deliberate, wilful rejection of justice and a choice against God's appointed One. This public confrontation was essential to pierce the listeners' hearts, preparing them for the call to repentance and conversion that would immediately follow, emphasizing God's ability to turn human sin into the unfolding of His redemptive plan.