(a) Observe how he twines (the thread of) his discourse (alternately) from things present, from the prophets. Thus, “from (this man's) seed according to the promise”—: (c) the name of David was dear to them; well then, is it not (a thing to be desired) that a son of his, he says, should be their king?— (b) then he adduces John: then again the prophets, where he says, “By condemning they fulfilled,” and again, “All that was written:” then the Apostles as witnesses of the Resurrection: then David bearing witness. For neither the Old Testament proofs seemed so cogent when taken by themselves as they are in this way, nor yet the latter testimonies apart from the former: wherefore he makes them mutually confirm each other. “Men and brethren,” etc. For since they were possessed by fear, as having slain Him, and conscience made them aliens (the Apostles), discourse not with them as unto Christicides, neither as putting into their hands a good which was not theirs, but one peculiarly their own. (d) “For they that dwell at Jerusalem, and their rulers:” as much as to say, not you, but they: and again, apologizing even for those, “Because they knew Him not, and the voices of the Prophets which are read every sabbath day, in condemning Him, they fulfilled them.” A great charge it is against them that they continually hearing heeded not. But no marvel: for what was said above concerning Egypt and the wilderness, was enough to show their ingratitude. And observe how this Apostle also, as one moved by the Spirit Himself, continually preaches the Passion, the Burial. (g) “Having taken Him down from the tree.” Observe, what a great point they make of this. He speaks of the manner of His death. Moreover they bring Pilate (conspicuously) forward, that (the fact of) the Passion may be proved by the mention of the tribunal (by which he was condemned), but at the same time, for the greater impeachment of those (His crucifiers), seeing they delivered Him up to an alien. And he does not say, They made a complaint (against Him), (ἐ νέτυχον, al. ἐ ντυγχάνει) but, “They desired, though having found no cause of death” (in Him), “that He should be slain. (e) Who appeared,” he says, “for many days to them that came up with Him from Galilee to Jerusalem.” Instead of ** he says, “Who are His witnesses unto the people,” to wit, “The men which came up with Him from Galilee to Jerusalem.” Then he produces David and Esaias bearing witness. “The faithful (mercies),” the abiding (mercies), those which never perish. (h) Paul loved them exceedingly. And observe, he does not enlarge on the ingratitude of the fathers, but puts before them what they must fear. For Stephen indeed with good reason does this, seeing he was about to be put to death, not teaching them; and showing them, that the Law is even now on the point of being abolished: but not so Paul; he does but threaten and put them in fear. (f) And he does not dwell long on these, as taking it for granted that the word is of course believed; nor enlarge upon the greatness of their punishment, and assail that which they affectionately love, by showing the Law about to be cast out: but dwells upon that which is for their good (telling them), that great shall be the blessings for them being obedient, and great the evils being disobedient.
But let us look over again what has been said. “You men of Israel,” etc. The Promise then, he says, the fathers received; you, the reality. (j) And observe, he nowhere mentions right deeds of theirs, but (only) benefits on God's part: “He chose: Exalted: Suffered their manners:” these are no matters of praise to them: “They asked, He gave.” But David he does praise (and him) only, because from him the Christ was to come. “I have found David, the son of Jesse, a man after My own heart, which shall fulfil all My will.” (i) Observe also; it is with praise (that he says of him), “David after that he had served the will of God:” just as Peter— seeing it was then the beginning of the Gospel— making mention of him, said, “Let it be permitted me to speak freely of the patriarch David.” Also, he does not say, Died, but, “was added to his fathers. (k) Of this man's seed,” etc. “When John,” he says, “had first preached before His entry”— by entry he means the Incarnation— “the baptism of repentance to all the people of Israel.” Thus also John, writing his Gospel, continually has recourse to him: for his name was much thought of in all parts of the world. And observe, he does not say it “Of this man's seed,” etc. from himself, but brings John's testimony.
“Men and brethren, children of the stock of Abraham”— he also calls them after their father— “unto you was the word of this salvation sent.” Here the expression, “Unto you,” does not mean, Unto (you) Jews, but it gives them a right to sever themselves from those who dared that murder. And what he adds, shows this plainly. “For,” he says, “they that dwell at Jerusalem, because they know Him not.” And how, you will say, could they be ignorant, with John to tell them? What marvel, seeing they were so, with the prophets continually crying aloud to them? Then follows another charge: “And having found no cause of death in Him:” in which ignorance had nothing to do. For let us put the case, that they did not hold Him to be the Christ: why did they also kill Him? And “they desired of Pilate, he says, that He should be slain.” “And when they had fulfilled all that was written of Him.” Observe what a point he makes of showing that the (whole) thing was a (Divine) Dispensation. See, by saying what did they persuade men? (By telling them) that He was crucified? Why, what could be less persuasive than this? That He was buried— by them to whom it was promised that He should be salvation? That He who was buried forgives sins, yea, more than the Law (has power to do)? And (observe), he does not say, From which you would not but, “from which you could not be justified by the Law of Moses.” “Every one,” he says: be who he may. For those (ordinances) are of no use, unless there be some benefit (accruing therefrom.) This is why he brings in forgiveness later: and shows it to be greater, when, the thing being (otherwise) impossible, yet this is effected. “Who are His witnesses,” he says, “unto the people”— the people that slew Him. Who would never have been so, were they not strengthened by a Divine Power: for they would never have borne such witness to blood-thirsty men, to the very persons that killed Him. But, “He has raised up Jesus again: This day,” he says, “I have begotten you.” Aye, upon this the rest follows of course. Why did he not allege some text by which they would be persuaded that forgiveness of sins is by Him? Because the great point with them was to show, in the first place, that He was risen: this being acknowledged, the other was unquestionable. “Through this man,” nay more, by Him, “is remission of sins.” And besides, he wished to bring them to a longing desire of this great thing. Well then, His death was not dereliction, but fulfilling of Prophecy.— For the rest, he puts them in mind of historical facts, wherein they through ignorance suffered evils without number. And this he hints in the conclusion, saying, “Look, you despisers, and behold.” And observe how, this being harsh, he cuts it short. Let not that, he says, come upon you, which was spoken for the others, that “I work a work which you shall in no wise believe, though one declare it unto you.” Marvel not that it seems incredible: this very thing was foretold from the first— (that it would not be believed). “Behold, you despisers,” as regards those who disbelieve in the Resurrection.
Source: Homilies on Acts (New Advent)