13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the presence of Pilate, when he had determined to release him.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The God of Abraham. He addeth a remedy now in calling them back unto Christ. And the sum is this, That this is God's purpose in those miracles which he worketh by the apostles to set forth the glory of his Christ; whereupon it followeth that all those do deal disorderly who set up Peter, or any other, whatsoever he be, forasmuch as all men must decrease, and Christ alone must be excellent, (John 3:30.) Here appeareth a manifest difference between Christ and the apostles. First of all, he is the author, they are only the ministers; secondly, this is the lawful end, that he alone may have the glory; and as for them there is no respect to be had of them as concerning glory; for certainly they which do glorify any in miracles besides Christ, they set themselves flatly against the counsel of God. He maketh mention of the God of Abraham, Isaac, and Jacob, to the end he may declare unto the people that he meaneth nothing less than to lead them away from the old and ancient worship of the true God, which they had received of the fathers. Furthermore, God hath given himself this title, that he might (dissever and) distinguish himself by some mark from idols; for we do not comprehend God in his essence, which cannot be seen, and which is infinite; therefore, he useth such means as agree best with us, to bring us to the knowledge of him. The Turks do boast that they do worship God, which is the creator of heaven and earth; but before they come at heaven they vanish away. Therefore, to the end God might keep his people from vain and erroneous inventions, he kept them in his covenant; therefore, when he calleth himself the God of Abraham, he did briefly teach that which Moses declareth more at large, (Deuteronomy 30:12,) "Say not, Who shall ascend into heaven? Who shall go down into the depth? Or who shall sail over the seas? The word is nigh," etc. Furthermore, as amongst the Jews the name of the holy fathers was in high estimation, so Peter doth closely [1] tell them, that they were no better than other men, without the only begotten Son of God. And at this day God will be known by a more evident mark yet, when as he calleth himself the Father of our Lord Jesus Christ. Let us now return unto Peter; he saith that he bringeth in no new religion, that. he may draw away the people from the law and the prophets; for if he should attempt this, God had forbidden them to hear him, (Deuteronomy 13:3.) Like as Paul teacheth, that we must retain one foundation in the spiritual building, (1-Corinthians 3:11,) because, so soon as we depart even but a little from Christ, there can nothing ensue but ruin. And hereby also we may easily discern in what sense he calleth God the God of the fathers; for neither doth he take this for a general maxim, that what manner of worship soever the fathers had, we must continue the same, as the Papists do foolishly vaunt that they do follow the manner of worshipping which was used amongst the fathers; for Peter doth expressly reckon up Abraham, Isaac, and Jacob, from whom true religion did proceed, and by whom it was divinely delivered; whereby he doth signify unto us, that we must not follow all fathers, whereof many did grow out of kind, and became altogether unlike to the first fathers; that this honor is due to the children of God alone, and that others are to be refused; which thing the prophets do also beat in [2] everywhere: "Walk not in the ways of your fathers," etc., (Ezekiel 20:18.) Whom ye have delivered He mingleth with doctrine a most sharp chiding, according as the matter did require; for it was impossible to bring them truly unto God, unless they were first brought to the knowledge of their sins; neither doth he only lightly touch them, but he doth very gravely show them the horribleness of that offense which they had committed. To this end tendeth that comparison, that they delivered him to be put to death, whom Pilate would have loosed; and again, that, pardoning a murderer, they put the Prince of life to death; that they did reject the just and holy. Men must be so stricken, that being brought to know their guiltiness, they may earnestly fly unto the remedy of pardon. Such vehemence and earnestness did Peter also use in his first sermon; he saith afterward that God raised him up, whereby they ought to know that, in putting Christ to death, they did strive against God; although Peter had respect unto an higher thing, to wit, that their cruelty did no whit impair the glory of Christ, because God had nevertheless restored him to life. When as he saith, that he and his fellows in office were witnesses of the resurrection, his meaning is, that they saw it with their eyes, (Luke 24:48.) Therefore, this is referred not only unto the apostolical function, but because they saw Christ with their eyes after that he was risen from the dead; although I do also grant that this second thing is comprehended under these words, because it is likely that Peter doth make mention of that function which was committed unto him, to the end he may purchase the greater authority.
1 - "Tacite admonet," tacitly reminds them.
2 - "Inculcant," inculcate.
The God of Abraham - He is called the God of Abraham because Abraham acknowledged him as his God, and because God showed himself to be his friend. Compare Matthew 22:32; Exodus 3:6, Exodus 3:15; Genesis 28:13; Genesis 26:24. It was important to show that it was the same God who had done this that had been acknowledged by their fathers, and that they were not about to introduce the worship of any other God. And it was especially important, because the promise had been made to Abraham that in his seed all the families of the earth would be blessed, Genesis 12:3. Compare Galatians 3:16.
Hath glorified - Has honored. You denied, despised, and murdered him, but God has exalted and honored him. This miracle was done in the "name" of Jesus, Acts 3:6. It was the "power of God" that had restored the man; and by putting forth this power, God had shown that he approved the work of his Son, and was disposed to honor him in the view of people. Compare John 17:1; Ephesians 1:20-22; Philippians 2:9-11; Hebrews 2:9; Revelation 1:5-18.
Ye delivered up - That is, you delivered him to the omans to be put to death. See the notes on Acts 2:23.
And denied him in the presence of Pilate - Denied that he was the Messiah. Were unwilling to own him as your long-expected King, John 19:15.
When he was determined - Matthew 27:17-25; Luke 23:16-23. Pilate was satisfied of his innocence; but he was weak, timid, and irresolute, and he yielded to their wishes. The fact that Pilate regarded him as innocent was a strong aggravation of their crime. They should have regarded him as innocent; but they urged on his condemnation against the deliberate judgment of him before whom they had arraigned him, and thus showed how obstinately they were resolved on his death.
The God of Abraham, etc. - This was wisely introduced, to show them that He whom they called their God had acknowledged Jesus Christ for his Son, and wrought this miracle in his name; and, by thus honouring Jesus whom they slew, he had charged home the guilt of that murder upon them.
Denied him in the presence of Pilate - Ηρνησασθε, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, κριναντος, judged it proper and just, to let him go. Pilate wished to act according to justice; you acted contrary to justice and equity in all their forms.
The God of Abraham, and of Isaac, and of Jacob,.... These titles and epithets of God, which are used in the Old Testament, Exodus 3:6 the apostle chooses to retain, partly to distinguish him from the gods of the Gentiles, and partly to show his regard to the God of Israel, the one, only true, and living God; and that, though he and his fellow apostles were preachers of Christ, yet they were not setters forth of another, or a strange God, but believed in the same God their forefathers did, and to whom they ascribe the glory of this miracle:
the God hath glorified his Son Jesus; by raising him from the dead, setting him at his own right hand, and giving him the gifts of the Spirit for men; which he having bestowed on the apostles, by virtue of this they wrought this miracle, which was a means of setting forth the glory of Christ, and of putting men upon glorifying him, or ascribing honour and glory to him. And in order to awaken their minds, to convict them of their sin, ingratitude, and folly, the apostle adds,
whom ye delivered up; to Pilate, the Roman governor; having first seized him as a thief, bound him as a malefactor, and arraigned, and condemned him to death in the high priest's palace as a blasphemer:
and denied him in the presence of Pilate; or "to", or "against the face of Pilate"; contrary to his sense of things, who more than once called him the King of the Jews, and wrote this as the superscription over him, when they denied him to be their King Messiah, and the Son of God, saying, they had no king but Caesar:
when he was determined to let him go; or release him; that is, "when he judged it right that he should be released", as the Syriac version renders it; for he never came to a point, to a resolution to let him go; though he thought it was but just and equitable that he should be dismissed, being, in his apprehension, an innocent man; and therefore pressed it on the people to agree to release him, to which he was himself strongly inclined.
The God of Abraham, &c.--(See on Acts 2:22; Acts 2:36).
hath glorified his Son Jesus--rather, "his Servant Jesus," as the same word is rendered in Matthew 12:18, but in that high sense in which Isaiah applies it always to Messiah (Isaiah 42:1; Isaiah 49:6; Isaiah 52:13; Isaiah 53:11). When "Son" is intended a different word is used.
whom ye delivered up, &c.--With what heroic courage does Peter here charge his auditors with the heaviest of all conceivable crimes, and with what terrific strength of language are these charges clothed!
The God of Abraham. The God of the patriarchs whom they all worshiped hath glorified his Son Jesus. They delivered him to Pilate, and denied him when Pilate would release him, but demanded a murderer, instead of the Holy One, and slew him. This One God had raised and glorified. A wonderful contrast; a terrible arraignment.
The God of our fathers - This was wisely introduced in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel. Hath glorified his Son - By this miracle, whom ye delivered up - When God had given him to you, and when ye ought to have received him as a most precious treasure, and to have preserved him with all your power.
*More commentary available at chapter level.