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.

KJV (with Strong's)

The God {G2316} of Abraham {G11}, and {G2532} of Isaac {G2464}, and {G2532} of Jacob {G2384}, the God {G2316} of our {G2257} fathers {G3962}, hath glorified {G1392} his {G846} Son {G3816} Jesus {G2424}; whom {G3739} ye {G5210} delivered up {G3860}, and {G2532} denied {G720} him {G846} in {G2596} the presence {G4383} of Pilate {G4091}, when he was determined {G2919} to let {G630} him {G1565} go {G630}.

Complete Jewish Bible

The God of Avraham, Yitz’chak and Ya‘akov, the God of our fathers, has glorified his servant Yeshua — the same Yeshua you handed over and disowned before Pilate, even after he had decided to release him.

Berean Standard Bible

The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His servant Jesus. You handed Him over and rejected Him before Pilate, even though he had decided to release Him.

American Standard Version

The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him.

Commentary

### SUMMARY
Acts 3:13 captures a pivotal moment in Peter's second sermon, delivered in the Temple courts after the miraculous healing of a lame man. Peter confronts the astonished Jewish crowd, directly attributing the miracle's power to Jesus, whom God has glorified, while simultaneously indicting them for their role in His crucifixion. The verse starkly contrasts God's divine exaltation of His Son with humanity's profound rejection, specifically highlighting their denial of Jesus before Pilate, even when the Roman governor sought to release Him.

### CONTEXT
* **Literary Context:** This verse is embedded within Peter's powerful address to the Jewish multitude gathered in Solomon's Portico. The sermon immediately follows the astounding healing of a man lame from birth, a miracle performed by Peter and John at the Beautiful Gate of the Temple [Acts 3:1-10](/acts/3-1-10 "Acts 3:1-10 - The Healing of the Lame Man"). The crowd, astonished by the miracle, had rushed together, prompting Peter to seize the opportunity to preach the Gospel. Peter's speech in [Acts 3:11-26](/acts/3-11-26 "Acts 3:11-26 - Peter's Second Sermon") serves to clarify that the healing was not by human power but through faith in the name of Jesus. Acts 3:13 specifically marks the point where Peter shifts from explaining the source of the miracle to directly confronting the crowd with their culpability in Jesus' death, setting the stage for his subsequent call to repentance.
* **Historical & Cultural Context:** Peter's sermon takes place in Jerusalem, likely within the Temple precincts, a highly significant religious and cultural center for the Jewish people. The audience consists of Jews who had either witnessed or were aware of Jesus' recent crucifixion, which had occurred under Roman occupation with Pontius Pilate as governor. The reference to "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers" was a powerful rhetorical device, immediately connecting Jesus to the revered patriarchal covenant and the historical identity of Israel. This established common ground before Peter delivered his challenging message of their complicity in the death of their own Messiah, a message that would have resonated deeply within their collective memory of recent events.
* **Key Themes:** Acts 3:13 contributes significantly to several key themes prevalent in the book of Acts and broader New Testament theology. Firstly, it underscores the theme of **Divine Sovereignty versus Human Responsibility**. Despite the wicked actions of men in delivering up and denying Jesus, God's ultimate plan for His Son's glorification was fulfilled [Acts 2:23](/acts/2-23 "Acts 2:23 - God's Foreknowledge and Human Action"). Secondly, the verse highlights the **Identity of Jesus as the Messiah and Son of God**, whom God Himself has vindicated and exalted. This glorification stands in stark contrast to human rejection. Thirdly, it emphasizes the **Continuity of God's Covenant with Israel**, as Peter identifies God as the God of their patriarchs, thereby presenting Jesus not as a new, foreign deity, but as the fulfillment of long-standing promises made to their ancestors. This continuity is crucial for Peter's appeal to repentance, urging them to return to the God of their fathers through faith in His glorified Son.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **glorified (Greek, _doxázō'_):** From G1392, meaning "to render (or esteem) glorious (in a wide application)." In this context, it signifies God's act of exalting, honoring, and vindicating Jesus. This glorification primarily refers to Jesus' resurrection from the dead and His ascension to the right hand of God, reversing the shame and humiliation of the cross and establishing His supreme authority.
* **Son (Greek, _paîs'_):** From G3816, meaning "a boy... a child; specially, a slave or servant (especially a minister to a king; and by eminence to God)." While often translated "Son," the Greek word _paîs_ can also mean "servant." This dual meaning is significant, as it connects Jesus to the Old Testament concept of the Suffering Servant of the Lord (e.g., [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant")), who would be rejected and suffer, yet ultimately be exalted by God. Peter uses this term to simultaneously affirm Jesus' divine relationship and His role as the obedient Servant.
* **delivered up (Greek, _paradídōmi'_):** From G3860, meaning "to surrender, i.e. yield up, intrust, transmit." This word carries the strong connotation of betrayal or handing over to authorities for judgment or punishment. It directly implicates the Jewish people in the process that led to Jesus' crucifixion, emphasizing their active role in His arrest and condemnation.

#### Verse Breakdown
* **"The God of Abraham, and of Isaac, and of Jacob, the God of our fathers":** This opening phrase establishes an immediate connection to the covenantal history of Israel, rooting Jesus' identity and God's actions firmly within the established faith of the Jewish people. It underscores that the God who acted through Jesus is the same faithful God who made promises to the patriarchs.
* **"hath glorified his Son Jesus":** This clause presents God's divine, decisive action. Despite human rejection, God powerfully vindicated and exalted Jesus through His resurrection and ascension, demonstrating His ultimate approval and establishing Jesus' supreme authority and honor.
* **"whom ye delivered up, and denied him":** This is a direct and damning accusation, highlighting the profound culpability of Peter's audience. "Delivered up" refers to their role in handing Jesus over to the Roman authorities, and "denied him" speaks to their public rejection and disavowal of His messianic claims.
* **"in the presence of Pilate, when he was determined to let [him] go":** This final phrase intensifies the accusation by emphasizing the deliberate and unjust nature of their actions. It points out the stark irony that even Pontius Pilate, the Roman governor, recognized Jesus' innocence and intended to release Him [John 19:4-6](/john/19-4-6 "John 19:4-6 - Pilate Declares Jesus Innocent"). This detail underscores the depth of their determined rejection.

#### Literary Devices
Peter's sermon in Acts 3:13 masterfully employs several literary devices to convey its powerful message. Central to the verse is **Antithesis**, creating a stark contrast between God's action and human action: God "glorified His Son Jesus," while "ye delivered up, and denied him." This juxtaposition highlights the profound spiritual blindness and culpability of the crowd. There is also significant **Irony**, as the very people who claimed to serve the "God of Abraham, Isaac, and Jacob" rejected and condemned the one whom this same God chose to glorify, even as a pagan ruler found Him innocent. Furthermore, the cumulative naming of the patriarchs ("Abraham, Isaac, and Jacob, the God of our fathers") serves as a form of **Anaphora** or **Repetition for Emphasis**, grounding Jesus' identity and God's actions firmly within the revered historical and covenantal heritage of Israel, thereby making the crowd's rejection of Jesus even more egregious.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 3:13 powerfully articulates the tension between divine sovereignty and human responsibility in the unfolding of God's redemptive plan. God's glorification of Jesus was not thwarted by human sin but was, in fact, accomplished through it, demonstrating His ultimate control and ability to bring good out of evil. This verse underscores the continuity of God's covenant with Israel, asserting that the God of their patriarchs is the same God who has now exalted Jesus as the Messiah. It confronts the audience with their profound spiritual error in rejecting their own promised Savior, yet simultaneously offers hope by presenting the glorified Jesus as the one through whom forgiveness and new life are available.

* [Acts 2:23](/acts/2-23 "God's Foreknowledge and Human Action")
* [Philippians 2:9-11](/philippians/2-9-11 "Jesus' Exaltation")
* [Isaiah 53:3](/isaiah/53-3 "The Suffering Servant Rejected")

### REFLECTION AND APPLICATION
Acts 3:13 serves as a profound mirror, inviting us to examine our own hearts and allegiances. Peter's direct accusation to the Jewish crowd challenges us to consider how we, too, might "deliver up" or "deny" Jesus in our daily lives. Do our actions, words, and priorities reflect a genuine glorification of His name, or do we, by our choices, implicitly reject His authority and presence? The verse reminds us that God's plan for Jesus' exaltation unfolded despite human opposition, reinforcing His sovereignty and faithfulness. This truth should inspire unwavering faith and courage, knowing that the God who glorified His Son will also sustain those who honor Him. It calls us to a deeper commitment to acknowledge Jesus as Lord in every sphere of our existence, aligning our will with His divine purpose.

#### Questions for Reflection
* **How does Peter's direct confrontation with the crowd challenge our own tendency to deny or ignore Christ in our lives, whether overtly or subtly?**
* **In what ways might we, knowingly or unknowingly, "deliver up" or "deny" Jesus through our actions, words, or silence in contemporary society?**
* **How does the truth of God's glorification of Jesus, despite human rejection, strengthen our faith and hope in His ultimate victory and sovereignty?**

### FAQ

**Why does Peter emphasize Pilate's role in this verse?**

Answer: Peter emphasizes Pilate's role to highlight the extreme culpability of the Jewish leaders and the crowd. Pontius Pilate, the Roman governor, had repeatedly declared Jesus innocent and sought to release Him [John 19:4](/john/19-4 "Pilate Finds No Fault"). By stating that the crowd "denied him in the presence of Pilate, when he was determined to let him go," Peter underscores that their rejection of Jesus was not an error of judgment but a deliberate, determined choice against one whom even a pagan authority recognized as blameless. This detail magnifies the injustice and the depth of their sin, making their responsibility undeniable.

**What does "glorified his Son Jesus" mean in this context?**

Answer: In this context, "glorified his Son Jesus" (from the Greek _doxázō_) refers to God's divine act of vindicating, exalting, and honoring Jesus. This glorification primarily encompasses Jesus' resurrection from the dead, His ascension into heaven, and His enthronement at the right hand of God. It signifies God's reversal of the human judgment and humiliation Jesus endured on the cross, establishing Him as Lord and Christ [Acts 2:36](/acts/2-36 "Jesus is Lord and Christ") and confirming His divine authority and supreme worth.

### CHRIST-CENTERED FULFILLMENT
Acts 3:13 profoundly reveals Jesus as the Christ, the ultimate fulfillment of God's covenant with Israel, even in His rejection. The "God of Abraham, and of Isaac, and of Jacob, the God of our fathers" is the same God who now glorifies His Son Jesus, demonstrating the continuity of His redemptive plan. Jesus is presented as the true "Son" (or Servant, _paîs_) who perfectly embodies the obedient servant of the Lord prophesied in [Isaiah 52:13-53:12](/isaiah/52-13-53-12 "The Suffering Servant"), suffering rejection and death at the hands of His own people [John 1:11](/john/1-11 "He Came to His Own"). Yet, it is precisely through this rejection and crucifixion that God's sovereign plan for salvation is accomplished [Romans 8:28](/romans/8-28 "God Works All Things for Good"). His glorification through resurrection and ascension is the ultimate divine vindication, establishing Him as the exalted Lord and Christ, the source of life and forgiveness for all who repent and believe, fulfilling the promises made to the patriarchs and ushering in the new covenant [Hebrews 1:1-3](/hebrews/1-1-3 "The Son's Supremacy").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 7:32

[Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

Matthew 22:32

I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

Exodus 3:6

Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

John 19:15

But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

Matthew 27:17

Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

Matthew 27:25

Then answered all the people, and said, His blood [be] on us, and on our children.

Hebrews 2:9

But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.