“Jesus of Nazareth, a man proved (to be sent) from God unto you.”: one, of whom, by reason of His works, there can be no doubt; but who, on the contrary, is demonstrated. Thus also Nicodemus said, “No man can do these miracles which Thou doest— By miracles, and wonders, and signs which God wrought by Him in the midst of you”: not secretly. Setting out from facts notorious to those whom he was addressing, he then comes to things hidden. Thereupon [in saying, “By the determinate counsel and foreknowledge of God,”] he shows that it was not because they had the power to do it, and that there was a wisdom and a Divine arrangement in the event, seeing it was from God. He rapidly passes over the unpleasant part, [adding, “Whom God raised up,” etc.]. For it is always a point of great importance with them to show that He was once dead. Though you should deny it, says he, (ἐ κεῖνοι) those (present) will bear witness to the fact. [“Having loosed the pangs of death.”] He that gives Death trouble, may much more give trouble to them that crucified Him: however, nothing of the kind is here said, as that He had power to slay you. Meanwhile, let us also learn thus to hold. For one that is in pain like a woman in travail, does not hold the thing held, and is not active but passive; and makes haste to cast it off. And it is well said: “For David says in reference to him” (v. 25); that you may not refer that saying to the Prophet.— [“Therefore being a Prophet, and knowing,” etc.] (v. 30, 31.) Do you observe how he now interprets the prophecy, and does not give it bare of comment? How did He “seat Him upon” David's “throne?” For the kingdom after the Spirit is in heaven. Observe how, along with the resurrection, he has also declared the kingdom in the fact of His rising again. He shows that the Prophet was under constraint: for the prophecy was concerning Him. Why does he say, not, Concerning His kingdom (it was a great matter), but “Concerning His resurrection?” And how did He seat Him upon his (David's) throne? Why, He reigns as King over Jews also, yea, what is much more, over them that crucified Him. “For His flesh saw no corruption.” This seems to be less than resurrection, but it is the same thing.
“This Jesus”— observe how he does not call Him otherwise— “has God raised up; whereof all we are witnesses. Being therefore by the right hand of God exalted” (v. 33, 34): again he takes refuge with the Father, and yet it had been enough to say what precedes: but he knows what a great point this is. Here he has hinted at the Ascension also, and that Christ is in heaven: but neither does he say this openly. “And having received,” says he, “the promise of the Holy Ghost.” Observe how, in the beginning of his discourse, he does not say that Jesus Himself had sent It, but the Father: now, however, that he has mentioned His signs and the things done to Him by the Jews, and has spoken of His resurrection, he boldly introduces what he has to say about these matters, again adducing themselves as witnesses by both senses: [“He has shed forth this, which you do see and hear.”] And of the resurrection he has made continual mention, but of their outrageous deed he has spoken once for all. “And having received the promise of the Holy Ghost.” This again is great. “The promise,” he says; because [promised] before His Passion. Observe how he now makes it all His [“He has poured forth this”], covertly making a great point. For if it was He that poured it forth, it is of Him that the Prophet has spoken above, In the last days I will pour forth of My Spirit on My Servants, and on Mine handmaids, and I will do wonders in the heaven above. Observe what he secretly puts into it! But then, because it was a great thing, he again veils it with the expression of “His having received of the Father.” He has spoken of the good things fulfilled, of the signs; has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. (Arist. Rhet. 1. 3.) (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: “The same,” says he, “shall baptize you with the Holy Ghost.” And it shows that the Cross not only did not make Him less, but rendered Him even more illustrious, seeing that of old God promised it to Him, but now has given it. Or [it may be], “the promise” which He promised to us. He so foreknew it about to be, and has given it to us greater after the resurrection. And, “has poured it out,” he says; not requiring worthiness: and not simply gave, but with abundance. Whence does this appear? Henceforth after the mention of His giving the Spirit, he confidently speaks also of His ascension into heaven; and not only so, but again adducing the witness, and reminding them of that Person concerning Whom Christ once spoke. “For not David,” says he ascended into the heavens. Here he no longer speaks in lowly phrase, having the confidence which results from the things said; nor does he say, “Be it permitted me to speak,” or the like: “But he says himself; The Lord said unto my Lord, Sit on My right hand, until I make Your enemies Your footstool.” Now if He be David's Lord, much more shall they not disdain Him. “Sit on My right hand;” he has set the whole matter here; “until I make Your enemies Your footstool:” here also he has brought upon them a great terror, just as in the beginning he showed what He does to His friends, what to his enemies. And again, as to the act of subjugation, not to provoke unbelief, he ascribes it to the Father. Since then these are great things that he has uttered, he again brings his discourse down to lowly matters. “Let therefore,” he says, the whole house of Israel know assuredly: i.e. question ye not, nor doubt ye: then also in the tone of command it follows; “that God has made Him both Lord”— this he says from David— “and Christ,”, this from the Psalm: For when it would have been rightly concluded, “Let therefore the whole house of Israel know assuredly that” He sits on the right hand of God, this, which would have been great, he forbears, and brings in a different matter which is much more humble, and the expression “Hath made;” i.e. has ordained: so that there is nothing about (οὐσίωσις) communication of substance here, but the expression relates to this which has been mentioned. “Even this Jesus, Whom you crucified.” He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.
Source: Homilies on Acts (New Advent)