Acts 3 14

Acts 3:14 kjv

But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

Acts 3:14 nkjv

But you denied the Holy One and the Just, and asked for a murderer to be granted to you,

Acts 3:14 niv

You disowned the Holy and Righteous One and asked that a murderer be released to you.

Acts 3:14 esv

But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,

Acts 3:14 nlt

You rejected this holy, righteous one and instead demanded the release of a murderer.

Acts 3 verses

Acts 3 14 meaning

In Acts 3:14, Peter confronts the Jewish audience in Jerusalem, accusing them of actively rejecting and disowning Jesus, whom he identifies as the "Holy and Righteous One." Instead of embracing the divine truth embodied in Jesus, they chose to request the release of a known murderer, Barabbas, thereby prioritizing worldly desires and a criminal over the very source of life and righteousness offered by God. This verse highlights the profound moral inversion that occurred at Jesus' trial and establishes the basis for Peter's subsequent call to repentance.

Acts 3 14 Context

This verse is part of Peter's second public sermon, delivered in Solomon's Colonnade within the Temple courts shortly after he and John healed a man lame from birth (Acts 3:1-10). The miraculous healing draws a large, astonished crowd. Peter seizes this opportunity to preach, directly linking the miracle to Jesus of Nazareth, the very person they had recently rejected and crucified. His sermon methodically connects Jesus to Old Testament prophecy, God's sovereign plan, and their personal responsibility. Acts 3:14 specifically references the pivotal moment of Jesus' trial before Pilate, where the Jewish crowd publicly preferred a criminal, Barabbas, over Jesus, thus underscoring their profound rejection of God's Anointed One. The historical context involves the Passover season, Roman occupation, and the power dynamics between Roman authority and Jewish religious leadership, all of which culminated in the events of Jesus' crucifixion.

Acts 3 14 Word analysis

• You (ὑμεῖς - hymeis): This pronoun is emphatic and plural, directly addressing the assembled Jewish crowd. It holds them personally responsible, a direct and challenging accusation from Peter.

• disowned (ἠρνήσασθε - ērnēsasthe): From ἀρνέομαι (arneomai), meaning to repudiate, deny, disavow, or reject. It implies a conscious, deliberate, and public act of turning away from Jesus, rather than mere ignorance or omission. This action contrasts sharply with what they should have done—acknowledged and accepted Him.

• the Holy (τὸν Ἅγιον - ton Hagion): The definite article and adjective ἅγιος (hagios), meaning set apart, sacred, consecrated, pure. This refers to Jesus' inherent sinlessness, divine nature, and unique relationship with God. He is fully separated from moral impurity and is holy in the ultimate sense, confirming His divine appointment.

• and Righteous One (καὶ Δίκαιον - kai Dikaion): The adjective δίκαιος (dikaios) means just, upright, innocent, or conforming to divine standards. This title, "The Righteous One," emphasizes Jesus' perfect innocence in the face of accusation, His conformity to God's will, and His role as the bringer of righteousness. It highlights the injustice of their actions against Him. The pairing of "Holy and Righteous" constitutes a composite Messianic title, drawing from Old Testament expectations of a pure and just deliverer.

• and asked (ᾐτήσασθε - ēitēsasthe): From αἰτέω (aiteō), to ask, request, demand. This indicates an active, strong, and insistent request from the crowd, not a passive acceptance. They deliberately sought Barabbas's release.

• that a murderer (φονέα - phonea): The word φονεύς (phoneus) specifically means a slayer, assassin, or homicidal criminal. This is a stark contrast to "the Holy and Righteous One." It represents the ultimate irony and moral perversion that they would choose a person who embodies the breaking of one of the most fundamental divine commands (You shall not murder) over the perfectly obedient Son of God.

• be released (χαρισθῆναι - charisthenai): From χαρίζομαι (charizomai), to show grace, to pardon, to give freely as a favor or gift. It underscores that Barabbas's release was a gesture of clemency or a political concession, something "granted" to them. The request for Barabbas's "release as a favor" dramatically highlights their rejection of the ultimate favor (grace) offered through Jesus.

• to you (ὑμῖν - hymin): Again, a dative plural pronoun, emphasizing that this "favor" was granted specifically to them, at their instigation.

• "You disowned the Holy and Righteous One": This phrase directly imputes blame and highlights the profound moral inversion. The rejection was not of a common man but of the divinely designated, pure, and just Messiah. It is a severe charge, pointing to humanity's inherent blindness and rebellion against God's perfect plan.

• "and asked that a murderer be released to you": This clause demonstrates the severity of their choice. They exchanged eternal righteousness for earthly crime, divine innocence for human guilt. This preference exposed a deep spiritual misunderstanding and a prioritization of worldly power/popularity over divine truth. It serves as an example of misdirected longing and severe misjudgment.

Acts 3 14 Bonus section

The titles "Holy One" (Psa 16:10, Acts 2:27) and "Righteous One" (Isa 53:11, Zech 9:9) have deep Messianic roots in the Old Testament. By applying them to Jesus, Peter unequivocally identifies Him as the promised Messiah whose suffering and death, though orchestrated by human sin, were part of God's foreordained plan. The crowd's rejection was not merely a judicial error but a rejection of God's ultimate self-revelation. Furthermore, the irony embedded in Peter's statement lies in the fact that by "releasing" Barabbas and crucifying Jesus, they unwittingly released the true "guilty one" (humanity's sin) while condemning the only "innocent one" who could offer true spiritual freedom and release from sin. This narrative highlights the paradox of salvation where Christ's suffering for the unjust paved the way for grace.

Acts 3 14 Commentary

Acts 3:14 delivers a powerful and direct indictment against the Jewish people of Jerusalem for their complicity in Jesus' crucifixion. Peter, in his sermon, peels back the layers of religious tradition and national pride to reveal a core act of rebellion against God. By calling Jesus "the Holy and Righteous One," he presents Him as the epitome of divine perfection and innocence, a clear and undeniable Messiah in line with prophetic expectations. This description sets up a profound contrast with their chosen alternative: Barabbas, a "murderer" (Luke 23:19 clarifies he was imprisoned for insurrection and murder).

The audience actively "disowned" Jesus and "asked" for Barabbas, signifying not passive ignorance but a deliberate, conscious rejection rooted in human will and influenced by their leaders (Acts 3:17, Matt 27:20). This choice demonstrates a spiritual bankruptcy where humanity, left to its own devices, prefers darkness to light, guilt to innocence, and death to life. The gravity of this decision forms the bedrock of Peter's evangelistic appeal. Despite their culpability, Peter's purpose is not merely condemnation but to pave the way for a call to repentance, showcasing God's paradoxical grace that offers forgiveness even for those who rejected His Son. It stands as a timeless reminder that rejection of Christ means choosing a spiritual "murderer" over the "Prince of Life" (Acts 3:15).