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Act_3:14-15. Ὑμεῖς δέ ] Contrast to κρίναντος ἐκ . ἀπολύειν ; Act_3:13.
τὸν ἅγιον καὶ δίκαιον ] the κατʼ ἐξοχήν Holy (consecrated to God, inasmuch as He is the òÆáÆã éÀäÉåÈä ) and Just (innocent and entirely righteous, see on Joh_16:10). Comp. Isa_53:11. To this characteristic description of Jesus ἄνδρα φονέα (Barabbas, see Luk_23:19; comp. on Joh_18:40) forms a purposely chosen contrast: a man who was a murderer. Comp. Soph. O. C. 948: ἄνδρα πατροκτόνον . O. R. 842: ἄνδρας λῃστάς . It is more emphatic, more solemn, than the simple φονέα but ἄνθρωπον φονέα would have been more contemptuous, Bernhardy, p. 48.
Χαρισθῆναι ὑμῖν ] condonari vobis (Ducker, ad Flor. iii. 5. 10), that he should by way of favour be delivered to you. Plut. C. Gracch. 4; Act_25:11; Act_27:24; Phm_1:22. See Loesner, Obss. p. 172 f.
τὸν δὲ ἀρχηγὸν τῆς ζωῆς ] forms a double contrast, namely, to ἄνδρα φονέα and to ἀπεκτείνατε . It means: the author (Heb_2:10; Heb_12:2; Mic_1:13; 1Ma_9:61; Plat. Locr. p. 96 C; Tim. p. 21 E) of life, inasmuch as Christ by His whole life-work up to His resurrection was destined (Act_3:20-21) to provide eternal life, all that is included in the Messianic σωτηρία (Heb_2:10). See Joh_3:16; Joh_11:25; 2Ti_1:10. The inclusion, however, of physical life (de Wette, Hackett), according to the idea of Joh_1:4, has no support in the text, nor would it have been so understood by the hearers, although even Chrysostom comes ultimately to the idea of the original Living one.
ὃν ὁ Θεὸς … οὗ ἡμεῖς κ . τ . λ .] great in its simplicity. The latter, in which οὗ is neuter, is the burden of the apostolic consciousness. Comp. on Act_2:32. Observe, moreover, on Act_3:14-15 : “Graphice sane majestatem illam apostolicam expressit, quam illi fuisse in dicendo vel una ejus testatur epistola,” Erasmus. The Epistle of Peter is written as with runic characters.