Now let us consider again more minutely what has been read out. (Recapitulation.) In the first place, he establishes the point that the miracle was performed by them; saying, “Why marvel ye?” And he will not let the assertion be disbelieved: and to give it more weight, he anticipates their judgment. “Why look ye,” he says, “so earnestly on us, as though by our own power or holiness we had made this man to walk?” If this troubles and confounds you, learn Who was the Doer, and be not amazed.
And observe how on all occasions when he refers to God, and says that all things are from Him, then he fearlessly chides them: as above where he said, “A man approved of God among you.” And on all occasions he reminds them of the outrage they had committed, in order that the fact of the Resurrection may be established. But here he also subjoins something else; for he no more says, “of Nazareth,” but what? “The God of our fathers has glorified His Servant Jesus.” Observe also the modesty.
He reproached them not, neither did he say at once, “Believe then now: behold, a man that has been forty years lame, has been raised up through the name of Jesus Christ.” This he did not say, for it would have excited opposition. On the contrary, he begins by commending them for admiring the deed, and again calls them after their ancestor: “You men of Israel.” Moreover, he does not say, It was Jesus that healed him: but, “The God of our fathers has glorified,” etc. But then, lest they should say, How can this stand to reason— that God should glorify the transgressor?
Therefore he reminds them of the judgment before Pilate, showing that, would they but consider, He was no transgressor; else Pilate had not wished to release Him. And he does not say, “when Pilate was desirous,” but, “was determined to let Him go.” “But ye denied the Holy One,” etc. (<!--<span class="stiki"></span>-->v. 13-14.) Him who had killed others, you asked to be released; Him Who quickens them that are killed, you did not wish to have! And that they might not ask again, How should it be that God now glorifies Him, when before He gave no assistance?
He brings forward the prophets, testifying that so it behooved to be. “But those things which God before had showed,” etc., Then, lest they should suppose that God's dispensation was their own apology, first he reproves them. Moreover, that the denying Him “to Pilate's face,” was no ordinary thing; seeing that he wished to release Him. And that you cannot deny this, the man who was asked in preference to Him is witness against you. This also is part of a deep dispensation. Here it shows their shamelessness and effrontery; that a Gentile, one who saw Him for the first time, should have discharged Him, though he had heard nothing striking; while they who had been brought up among His miracles, have done the very opposite!
For, as he has said, “When he (Pilate) had determined to let Him go,” that it may not be imagined that he did this of favor, we read, And he said, It is a custom with you to release one prisoner: will you therefore that I release unto you this man? “But ye denied the Holy One and the Just.” He does not say, “You delivered up;” but everywhere, “You denied.” For, said they, “We have no king but Cæsar.” And he does not say only, You did not beg off the innocent, and, “You denied” Him but, “You slew” Him.
While they were hardened, he refrained from such language; but when their minds are most moved, then he strikes home, now that they are in a condition to feel it. For just as when men are drunk we say nothing to them, but when they are sober, and are recovered from their intoxication then we chide them; thus did Peter: when they were able to understand his words, then he also sharpened his tongue, alleging against them many charges; that, Whom God had glorified, they had delivered up; Whom Pilate would have acquitted they denied to his face; that they preferred the robber before Him.
Source: Homilies on Acts (New Advent)