Acts 2:36
Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified.
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- Vulgate (Clementine)
- Certissime sciat ergo omnis domus Israël, quia et Dominum eum et Christum fecit Deus hunc Jesum, quem vos crucifixistis.
- Greek New Testament (SBLGNT)
- ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.
The Fathers on this verse
St Irenaeus Against Heresies: Book III, Chapter XII. Doctrine of the rest of
2. For Peter said, “Ye men of Israel, hear my words; Jesus of Nazareth, a man approved by God among you by powers, and wonders, and signs, which God did by Him in the midst of you, as ye yourselves also know: Him, being delivered by the determined counsel and foreknowledge of God, by the hands of wicked men ye have slain, affixing [to the cross]: whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of them. …
Tertullian Against Praxeas, Christ Not the Father, as Praxeas Said. The Inconsistency of This Opinion, No Less Than Its Absurdity, Exposed. The True Doctrine of Jesus Christ According to St. Paul, Who Agrees with Other Sacred Writers
And so, most foolish heretic, you make Christ to be the Father, without once considering the actual force of this name, if indeed Christ is a name, and not rather a surname, or designation; for it signifies “Anointed.” But Anointed is no more a proper name than Clothed or Shod; it is only an accessory to a name. Suppose now that by some means Jesus were also called Vestitus ( Clothed ), as He is actually called Christ from the mystery of His anointing, would you in like manner say that Jesus was the Son of God, and at the same time suppose that Vestitus was the Father? Now then, concerning Christ, if Christ is the Father, the Father is an Anointed One, and receives the unction of course from another. Else if it is from Himself that He re ceives it, then you must prove it to us. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily VI on Acts ii. 22
“This Jesus”, observe how he does not call Him otherwise, “hath 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 hath shed forth this, which ye do see and hear.”] And of the resurre …
St John Chrysostom The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians, Galatians 2:1,2
Many, on a superficial reading of this part of the Epistle, suppose that Paul accused Peter of hypocrisy. But this is not so, indeed it is not, far from it; we shall discover great wisdom, both of Paul and Peter, concealed herein for the benefit of their hearers. But first a word must be said about Peter’s freedom in speech, and how it was ever his way to outstrip the other disciples. Indeed it was upon one such occasion that he gained his name from the unbending and impregnable character of his faith. For when all were interrogated in common, he stepped before the others and answered, “Thou art the Christ, the Son of the living God.” ( Mat. xvi. 16 .) This was when the keys of heaven were committed to him. So too, he appears to have been the only speaker on the Mount; ( Mat. xvii. …
St John Chrysostom The Homilies of St. John Chrysostom on the Gospel of St. John, John 1.1
“Yes,” it may be said, “but Peter has asserted this clearly and openly.” Where and when? “When speaking to the Jews he said, that ‘God hath made Him both Lord and Christ.’” ( Acts ii. 36 .) Why dost thou not add what follows, “That same Jesus whom ye have crucified”? or dost thou not know that of the words, part relate to His unmixed Nature, part to His Incarnation? But if this be not the case, and thou wilt absolutely understand all as referring to the Godhead, then thou wilt make the Godhead capable of suffering; but if not capable of suffering, then not created. …
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 1.1,2
“Whom He appointed,” saith he, “heir of all.” What is “whom He appointed heir of all”? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, “Ask of Me, and I will give Thee the heathen for Thine inheritance.” ( Ps. ii. 8 .) For no longer is “Jacob the portion of the Lord” nor “Israel His inheritance” ( Deut. xxxii. 9 ), but all men: that is to say, He hath made Him Lord of all: which Peter also said in the Acts, “God hath made Him both Lord and Christ.” ( Acts ii. 36 .) But he has used the name “Heir,” declaring two things: His proper sonship and His indefeasible sovereignty. “Heir of all,” that is, of all the world.
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 1.6-8
Is it then Angels only? No; for hear what follows: “And of His Angels He saith, Which maketh His Angels spirits, and His ministers a flame of fire: but unto the Son, Thy Throne, O God, is for ever and ever.” Behold, the greatest difference! that they are created, but He uncreated. While of His angels He saith, who “maketh”; wherefore of the Son did He not say “Who maketh”? Although he might have expressed the difference as follows: “Of His Angels He saith, Who maketh His Angels spirits, but of the Son, ‘The Lord created Me’: ‘God hath made Him Lord and Christ.’” ( Prov. viii. 22; Acts ii. 36 .) But neither was the one spoken concerning the Son, nor the other concerning God The Word, but concerning the flesh. For when he desired to express the true difference, he no longer included angels only, but the whole ministering power above. …
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, The Unconfounded
“‘Being by the right hand of God exalted.’ Who then was exalted? The lowly or the most high? And what is the lowly if it be not the human? And what is the most high save the divine? But God being most high needs no exaltation, and so the Apostle says that the human is exalted, exalted that is in being ‘made both Lord and Christ.’ Therefore the Apostle does not mean by this term ‘He made’ the everlasting existence of the Lord, but the change of the lowly to the exalted which took place on the right hand of God. …
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, The Impassible
“As he writes he expressly describes the man who was crucified as Lord of Glory, declaring Him to be Lord and Christ, just as the Apostles with one voice when speaking to Israel in the flesh say ‘Therefore let all the house of Israel know assuredly that God hath made that same Jesus, Whom ye have crucified, both Lord and Christ.’ He so made Jesus Christ who suffered. He did not so make the Wisdom nor yet the Word who has the might of dominion from the beginning, but Him who was lifted up on high and stretched out His hands upon the Cross.”
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, The Impassible
“It is perfectly well known to every one who has the least acquaintance with the meaning of the words of the Apostle that he is not delivering to us a mode of theology but is explaining the reasons of the œconomy, for he says ‘God hath made that same Jesus whom ye have crucified both Lord and Christ.’ Thus he is plainly directing his argument to His human and visible nature.”
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, The Impassible
“Peter said, ‘God hath made this Jesus both Lord and Christ’ and said too, ‘this Jesus whom ye crucified God hath raised up.’ Now it was the manhood, not the Godhead, which became a corpse, and He who raised it was the Word, the power of God, who said in the Gospel, ‘Destroy this temple and in three days I will raise it up.’ So when it is said that God hath made Him who became a corpse and rose from the dead both Lord and Christ, what is meant is the flesh, and not the Godhead of the Son.”
St Athanasius Against the Arians. (Orationes contra Arianos IV.), Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation
1. I did indeed think that enough had been said already against the hollow professors of Arius’s madness, whether for their refutation or in the truth’s behalf, to insure a cessation and repentance of their evil thoughts and words about the Saviour. They, however, for whatever reason, still do not succumb; but, as swine and dogs wallow in their own vomit and their own mire, rather invent new expedients for their irreligion. Thus they misunderstand the passage in the Proverbs, ‘The Lord hath created me a beginning of His ways for His works,’ and the words of the Apostle, ‘Who was faithful to Him that made Him,’ and straightway argue, that the Son of God is a work and a creature. …
12 more passages of the Fathers cite this verse. The Motif Searcher in the palace lists them all.
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).