Acts 2:36

For David has not ascended into the heavens; but he saith himself, The Lord said unto my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool. Therefore let all the house of Israel know assuredly, that God hath made [that same Jesus, whom ye have crucified, both Lord and Christ." And when the multitudes exclaimed, "What shall we do then?" Peter says to them, "Repent, and be baptized everyone of you in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Ghost." Thus the apostles did not preach another God, or another Fulness; nor, that the Christ who suffered and rose again was one, while he who flew off on high was another, and remained impossible; but that there was one and the same God the Father, and Christ Jesus who rose from the dead; and they preached faith in Him, to those who did not believe on the Son of God, and exhorted them out of the prophets, that the Christ whom God promised to send, He sent in Jesus, whom they crucified and God raised up.

These then testified both that Jesus was the Son of God, and that being the Son, He was anointed by the Father. Christ therefore must be the same as Jesus who was anointed by the Father, and not the Father, who anointed the Son. To the same effect are the words of Peter: "Let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ," that is, Anointed.

just as the angel who announced the glad tidings to the shepherds says, 'To you is born to-day a Saviour, Who is Christ the Lord.' (Luke 2:11)

For on Christ our Savior we confess the anointing to have been performed, not however figuratively, (as formerly on kings by the oil,) and as if by prophetic grace, but the Savior as man in the form of a servant, was anointed by the Holy Spirit as God He Himself by His Holy Spirit anoints those that believe in Him.

The Apostle Peter says, "God made this Jesus, Whom ye crucified, Lord and Christ." We, learning this from him, say that the whole context of the passage tends one way,—the Cross itself, the human name, the indicative turn of the phrase. For the word of the Scripture says that in regard to one person two things were wrought,—by the Jews, the Passion, and by God, honour; not as though one person had suffered and another had been honoured by exaltation: and he further explains this yet more clearly by his words in what follows, "being exalted by the right hand of God." Who then was "exalted"? He that was lowly, or He that was the Highest? and what else is the lowly, but the Humanity? what else is the Highest, but the Divinity? Surely, God needs not to be exalted, seeing that He is the Highest. It follows, then, that the Apostle's meaning is that the Humanity was exalted: and its exaltation was effected by its becoming Lord and Christ. And this took place after the Passion. It is not therefore the pre-temporal existence of the Lord which the Apostle indicates by the word "made," but that change of the lowly to the lofty which was effected "by the right hand of God."

It was not the Godhead, but the flesh, that was crucified. This, indeed, was possible, because the flesh allowed of being crucified. It follows not, then, that the Son of God is a created being.

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 hath 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 sitteth 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. hath ordained: so that there is nothing about communication of substance here, but the expression relates to this which has been mentioned. "Even this Jesus, Whom ye 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.

But he brings these great things back again to the humbler point: "Therefore let all the house of Israel know assuredly that God has made him both Lord and Christ." The word "has made" instead of "has appointed and established," he says, but not instead of "has made essential." He might somehow have said "higher" concerning the Christ, and as applying to those present: "Therefore let all Israel know for certain, that he sits at the right hand of the Father."

Therefore, let all the house of Israel know most certainly, that God has made him both Lord and Christ. For he proved him to be Lord from the word of David, which says: The Lord said to my Lord; and from what the prophet Joel said: And it shall come to pass, in the last days, says the Lord: I will pour out of my Spirit upon all flesh (Joel II), when He declared that this truly happened on that very day. He also taught that he is Christ by the word of the same David, which sings as said to him by the Lord: Sit at my right hand, and also from the fact that speaking through the prophet he declared that his Holy Spirit is Spirit, and that he could give it to men by his own power. For indeed, who but an infidel would doubt that this could pertain to no other man at all, except the Mediator of God and men, man Jesus Christ? For how could it be thought that he was not truly Christ, that is, believed rightly to be anointed with all the fullness of the Holy Spirit, who was proven by the same Spirit to give to whomever he willed? Therefore, he says that God has made him both Lord and Christ. Is not the Lord Christ both God and man, one person existing in two natures? In divinity, he was eternally born from the Father; in humanity, he was made from time by the Father, when He willed him to be incarnate in the womb of the Virgin by the working of the Holy Spirit.

And the Lord, he says, He made him both Lord and Christ, this Jesus whom you crucified. Because Jesus is the proper name of that man whom the Jews crucified, just as Aaron or David are proper names of men: however, Lord is a term of power and majesty, to which every creature should rightly be subject, about which He Himself said to the disciples after appearing post-resurrection: All power is given to Me in heaven and on earth. Furthermore, Christ is a title of royal or priestly dignity. For priests and kings were accustomed to be anointed with holy oil by law, and for that reason to be called anointed, a figure indeed of Him who was anointed with the oil of gladness, that is, the Holy Spirit above His companions by God, made to be our King and great Priest: a priest, namely, so that by the sacrifice of His passion He might cleanse us from all sin, so that, placed at the right hand of God, He might intercede for us even now; a king, however, so that, with all our adversaries defeated, He might lead us to an immortal kingdom.

"God has made this Jesus both Lord and Christ." The expression "has made" is used instead of "appointed," because the speech is not about existence nor about hypostatic being.