Jesus of Nazareth (Iēsoun 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 chriō, to anoint, from which the verbal Christos is formed (Act 2:36). The precise event referred to by Peter could be the Incarnation (Luk 1:35.), the Baptism (Luk 3:22), the Ministry at Nazareth (Luk 4:14). Why not to the life and work of Jesus as a whole?
Went about doing good (diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of dierehomai, to go through (dia) or from place to place. The present active participle euergetōn is from the old verb euergeteō (eu, well, ergon, work) and occurs only here in the N.T. The substantive euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luk 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 iōmenos). And in particular healing. Luke does not exclude other diseases (cf. Luk 13:11, Luk 13:16), but he lays special emphasis on demoniacal possession (cf. Mar 1:23).
That were oppressed (tous katadunasteuomenous). Present passive articular participle of katadunasteuō. A late verb in lxx and papyri. In the N.T. only here and Jam 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 ēn met' autou). Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Act 7:9 and earlier in Luk 1:28, Luk 1:66 as Nicodemus does in Joh 3:2.