Greco-Roman notions of deification, and God’s “making” him messiah and Lord need not involve an ontological change.50 More likely, what transpires in Acts 2:36 with mention of how “God made him” (ἐποίησεν ὁ θεός) the Lord and Messiah is an expression of Luke’s leitmotif of status reversal where God’s word vindicates and empowers both Jesus and his people. Martin Hengel detects here not an adoptionist Christology “but a radical volte-face of the ‘powers that be’: God made him who had been delivered