Jesus of Nazareth (
Iêsoun ton apo Nazareth). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by
prolepsis, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett).
God anointed him (
echrisen, auton, ho theos). First aorist active of the verb
chriô, to anoint, from which the verbal
Christos is formed (
Ac 2:36). The precise event referred to by Peter could be the Incarnation (
Lu 1:35), the Baptism (
Lu 3:22), the Ministry at Nazareth (
Lu 4:14). Why not to the life and work of Jesus as a whole?
Went about doing good (
diêlthen euergetôn). Beautiful description of Jesus. Summary (constative) aorist active of
dierehomai, to go through (
dia) or from place to place. The present active participle
euergetôn is from the old verb
euergeteô (
eu, well,
ergon, work) and occurs only here in the N.T. The substantive
euergetês (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in
Lu 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide).
And healing (
kai iômenos). And in particular healing. Luke does not exclude other diseases (cf.
Lu 13:11,
16), but he lays special emphasis on demoniacal possession (cf.
Mr 1:23).
That were oppressed (
tous katadunasteuomenous). Present passive articular participle of
katadunasteuô. A late verb in LXX and papyri. In the N.T. only here and
Jas 2:6 (best MSS.). One of the compounds of
kata made transitive. The reality of the devil (the slanderer,
diabolos) is recognized by Peter.
For God was with him (
hoti ho theos ên met' autou).
Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in
Ac 7:9 and earlier in
Lu 1:28,
66 as Nicodemus does in
Joh 3:2.