Acts 3:14

KJV

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

KJV (with Strong's)

But {G1161} ye {G5210} denied {G720} the Holy One {G40} and {G2532} the Just {G1342}, and {G2532} desired {G154} a murderer {G5406}{G435} to be granted {G5483} unto you {G5213};

Complete Jewish Bible

You denied the holy and innocent one, and instead asked for the reprieve of a murderer!

Berean Standard Bible

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

American Standard Version

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

Commentary

### SUMMARY
In Acts 3:14, Peter boldly confronts his Jewish audience in Solomon's Porch, accusing them of a profound act of spiritual rebellion: denying Jesus, whom he identifies as "the Holy One and the Just," while simultaneously demanding the release of a "murderer." This verse encapsulates the shocking injustice of the crucifixion, highlighting the stark contrast between Christ's divine purity and the crowd's preference for a notorious criminal, setting the stage for Peter's call to repentance and faith in the resurrected Messiah.

### CONTEXT
* **Literary Context:** Acts 3:14 is a pivotal statement within Peter's second major sermon recorded in the Book of Acts. This sermon immediately follows the miraculous healing of a lame man at the Beautiful Gate of the Temple, performed by Peter and John in the name of Jesus Christ ([Acts 3:6-8](/acts/3-6-8 "The Healing of the Lame Man")). The healing draws a large, astonished crowd, providing Peter with a powerful platform. Rather than claiming credit for the miracle, Peter immediately redirects the crowd's attention to Jesus, whom God has glorified. He systematically builds his case, moving from the undeniable miracle to the identity of the one through whom it was performed, then to the crowd's responsibility in His death, and finally to God's redemptive plan and the call to repentance. This verse serves as the sharpest point of his accusation, directly confronting their complicity in the rejection and crucifixion of the Messiah.
* **Historical & Cultural Context:** The sermon takes place in Solomon's Porch, a public colonnade on the eastern side of the Temple courts, a common gathering place for teaching and discussion. The audience consists of devout Jews, many of whom would have been present in Jerusalem during the Passover week when Jesus was crucified, and some may have even participated in the cries for His death. The choice between Jesus and Barabbas (the "murderer" mentioned) was a real historical event during Pilate's trial, a custom where a prisoner was released to the crowd at Passover ([Matthew 27:15-26](/matthew/27-15-26 "Pilate Delivers Jesus to Be Crucified")). Barabbas was identified as a notable prisoner, an insurrectionist, and a murderer ([Luke 23:19](/luke/23-19 "Barabbas, an Insurrectionist and Murderer")). Peter's accusation thus taps into their recent collective memory, emphasizing the profound moral and spiritual failure of choosing a known criminal over the one God had sent.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Acts and the broader biblical narrative. It underscores the **rejection of the Messiah** by His own people, a tragic yet foretold event. It highlights the **absolute righteousness and holiness of Jesus**, contrasting His perfect character with the depravity of human choice. The theme of **divine sovereignty amidst human sin** is also present; although humanity committed this heinous act, Peter will later explain that God's predetermined plan was at work ([Acts 3:18](/acts/3-18 "God's Foreknowledge of Christ's Suffering")). Finally, the verse sets the stage for the crucial theme of **repentance and forgiveness**, as Peter's accusation is not merely condemnation but a prelude to the offer of salvation through faith in the very one they rejected ([Acts 3:19](/acts/3-19 "Peter's Call to Repentance")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **denied (Greek, _arnéomai'_):** This word signifies a strong act of contradiction, disavowal, or outright rejection. It's not merely a passive oversight but an active refusal to acknowledge or accept. In this context, it highlights the deliberate choice of the Jewish leaders and the crowd to disown Jesus as the Messiah, despite the evidence of His life, miracles, and claims.
* **Holy One (Greek, _hágios'_):** This title emphasizes Jesus' divine purity, sacredness, and separation from all sin. It points to His unique consecration by God and His inherent moral blamelessness. As "the Holy One," Jesus stands in stark contrast to the sinful nature of humanity and the corrupt choices made by the crowd. This title often carries messianic implications, identifying Him as the one uniquely set apart by God.
* **Just (Greek, _díkaios'_):** This term describes Jesus as equitable, innocent, and perfectly righteous. It speaks to His moral integrity and His blamelessness, particularly in the context of His unjust trial and condemnation. He was found innocent by Pilate, yet they chose a guilty man over Him. This title underscores the profound injustice of their decision and Jesus' perfect conformity to God's will and law.

#### Verse Breakdown
* **"But ye denied the Holy One and the Just,"**: Peter begins with a stark contrast ("But"), directly addressing the crowd ("ye") and accusing them of actively rejecting Jesus. He uses two profound titles for Jesus, "the Holy One" (emphasizing His divine purity and unique consecration by God) and "the Just" (underscoring His perfect righteousness and innocence, especially in the face of His unjust trial). This clause lays bare the spiritual blindness and moral culpability of the audience, who chose to disavow the very Messiah God had sent.
* **"and desired a murderer"**: Following their denial of Christ, Peter highlights their contrasting desire. The Greek word for "desired" (aitéō) implies a strong request or demand. The object of their desire was a "murderer" (phoneús), referring to Barabbas, who was known to be a criminal involved in insurrection and homicide. This clause accentuates the perversion of justice and spiritual discernment, as they actively preferred a bringer of death over the source of life.
* **"to be granted unto you;"**: This final phrase refers to the custom of releasing a prisoner at Passover, a privilege the crowd misused to demand Barabbas's release instead of Jesus'. The word "granted" (charízomai) implies a favor or a gratuitous giving. Peter emphasizes that this choice was made for them, by them, and granted to them, highlighting their active participation and responsibility in the decision that led to Jesus' crucifixion.

#### Literary Devices
Peter's sermon in Acts 3:14 masterfully employs several literary devices to maximize its impact. The most prominent is **Contrast**, setting the divine purity and righteousness of Jesus ("the Holy One and the Just") against the depravity and criminality of Barabbas ("a murderer"). This stark juxtaposition highlights the profound spiritual blindness and moral perversion of the crowd's choice. There is also significant **Irony** at play: the people, who were meant to recognize and receive their Messiah, instead demanded His death and chose a criminal who represented the very lawlessness Jesus came to overcome. Peter's direct address, "But ye denied," functions as a powerful **Accusation**, directly confronting the audience with their complicity, yet it is simultaneously a rhetorical strategy designed to elicit conviction and lead to repentance. The use of specific **Appellations** for Jesus—"the Holy One" and "the Just"—serves to underscore His unique identity and inherent perfection, making their rejection of Him all the more heinous and inexcusable.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 3:14 is a profound theological statement on human sin and divine righteousness. It reveals the depth of humanity's fallen nature, capable of rejecting absolute goodness and preferring evil, even when confronted with undeniable evidence of God's presence. Peter's accusation highlights the radical injustice of the cross, where the innocent Son of God was condemned while a guilty criminal was set free. Yet, this human act of rejection, though sinful, was paradoxically woven into God's sovereign plan for salvation, demonstrating that even humanity's worst sin could not thwart God's ultimate redemptive purpose. This verse serves as a powerful reminder that true righteousness is found only in Christ, and humanity's natural inclination is to deny Him.

* [Luke 23:18-25](/luke/23-18-25 "The Crowd Chooses Barabbas Over Jesus") - This passage directly recounts the historical event where the crowd chose Barabbas over Jesus, fulfilling Peter's accusation.
* [1 John 2:1](/1_john/2-1 "Jesus Christ, the Righteous Advocate") - John refers to Jesus as "Jesus Christ the righteous," echoing Peter's title "the Just" and emphasizing His role as our advocate.
* [Acts 2:23](/acts/2-23 "God's Predetermined Plan") - Peter's earlier sermon also addresses the crucifixion, stating that Jesus was delivered up "by the determined counsel and foreknowledge of God."

### REFLECTION AND APPLICATION
Acts 3:14 stands as a stark mirror, reflecting humanity's perennial struggle with spiritual discernment and moral choice. For the original audience, it was a direct, convicting call to acknowledge their profound error and turn to the Christ they had rejected. For us today, this verse compels deep introspection. It challenges us to consider how easily we, too, can deny Christ, not always through a direct, public rejection, but often subtly, by preferring worldly values, self-serving desires, or comfortable compromises over His righteous and demanding path. Are we choosing the "murderer" of our own sinful inclinations over the "Holy One and the Just" who offers true life? This passage reminds us of the absolute perfection of Christ, making His sacrifice all the more astonishing and the call to follow Him all the more urgent. It also emboldens us, like Peter, to speak truth boldly, even when it confronts deeply ingrained beliefs or uncomfortable realities, knowing that the confrontation is a necessary step toward repentance and genuine transformation.

#### Questions for Reflection
* **In what ways might I, consciously or unconsciously, deny Christ in my daily life, perhaps by prioritizing personal desires or worldly comforts over His commands?**
* **How does understanding Jesus as "the Holy One and the Just" deepen my appreciation for His sacrifice and His perfect character?**
* **What "murderers" (i.e., destructive habits, sinful patterns, or worldly ideologies) might I be choosing or tolerating in my life instead of embracing Christ's righteousness?**
* **How can I cultivate the spiritual discernment needed to recognize and choose Christ's path, even when it is unpopular or challenging?**

### FAQ

**Who are "the Holy One and the Just" mentioned in this verse?**

Answer: "The Holy One and the Just" are two profound titles Peter uses to refer to Jesus Christ. "The Holy One" (Greek, _hágios_) emphasizes Jesus' divine purity, sacredness, and unique consecration by God, setting Him apart from all sin and humanity. It's a messianic title, recognizing Him as uniquely consecrated by God, as seen even in demonic recognition of Him as "[the Holy One of God](/mark/1-24 "Mark 1:24 - The Holy One of God")" in Mark's Gospel. "The Just" (Greek, _díkaios_) refers to Jesus' perfect righteousness, innocence, and moral uprightness, particularly in the context of His unjust trial and condemnation. He was found innocent by Pilate, yet condemned. This title highlights His blameless character, making His rejection by the crowd all the more heinous. The Apostle John also refers to Jesus as "[Jesus Christ the righteous](/1_john/2-1 "1 John 2:1 - Jesus Christ the Righteous")" (1 John 2:1).

**Who was the "murderer" the crowd desired to be granted to them?**

Answer: The "murderer" refers to Barabbas, a notorious prisoner whom the Jewish crowd, instigated by their leaders, chose to be released instead of Jesus during Pilate's Passover custom of releasing a prisoner. The Gospels identify Barabbas as a robber, a rebel, and one who had committed murder in an insurrection ([Mark 15:7](/mark/15-7 "Barabbas, a Rebel and Murderer"); [Luke 23:19](/luke/23-19 "Barabbas, an Insurrectionist and Murderer")). The choice of Barabbas, a violent criminal, over the innocent and righteous Jesus, dramatically underscores the spiritual blindness and profound injustice of the crowd's decision.

### CHRIST-CENTERED FULFILLMENT
Acts 3:14, with its stark portrayal of humanity's rejection of "the Holy One and the Just" in favor of a "murderer," finds its profound Christ-centered fulfillment in the very act of the cross. Jesus, the perfectly innocent and righteous Son of God, willingly submitted to this ultimate injustice, allowing Himself to be denied and condemned so that sinful humanity could be granted life and forgiveness. His rejection was our acceptance; His condemnation was our justification. The "murderer" Barabbas, set free while Jesus was crucified, serves as a powerful type of every sinner whom Christ's death liberates. Just as Barabbas was granted freedom, we, who are spiritually dead in our transgressions, are granted new life through faith in the one who was denied. The sinless Christ became sin for us, that we might become the righteousness of God in Him ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ Became Sin for Us")). His suffering, though a result of human sin, was part of God's predetermined plan ([Acts 2:23](/acts/2-23 "God's Predetermined Plan")) to bring about salvation, demonstrating God's immense love for us in that while we were still sinners, Christ died for us ([Romans 5:8](/romans/5-8 "God Demonstrates His Love")). Thus, the denial of Christ by the crowd in Acts 3:14 ultimately paved the way for the greatest act of love and redemption in history, securing eternal life for all who believe.

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

Mark 1:24

Saying, Let [us] alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

Acts 7:52

Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

Acts 4:27

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

1 Peter 3:18

¶ For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

James 5:6

Ye have condemned [and] killed the just; [and] he doth not resist you.

Zechariah 9:9

¶ Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

Luke 23:18

And they cried out all at once, saying, Away with this [man], and release unto us Barabbas: