The Son's humble sayings and experiences belong to his flesh, not his divinity
Marcellus is explaining that when Scripture says the Son was raised, given life, sanctified, forsaken, or exalted, these things are said of his assumed flesh, not of the eternal Word.
For if he himself is the life, how does the life receive life? And if he himself promises, saying, "My sheep hear my voice, and I know them, and they follow me, and I give them eternal life, and they will never perish into the age" (John 10:27-28), and if he himself is the wisdom of God, and if he himself made every stage of growth, how is it said, "Jesus advanced in wisdom and age" (Luke 2:52)? And if the Father made all things through his own Word and Son, it is clear that he also accomplished the raising of his flesh through him. Through him, then, he raised him, and through him he gives him life. He is raised according to the flesh as a human being, and he receives life as a human being, having been found in appearance as a human being. And he himself is the one who raises his own temple as God, and who gives life to his own flesh.
When, then, he again says, "The one whom the Father sanctified and sent into the world" (John 10:36), he says elsewhere, "For their sake I sanctify myself, so that they also may be sanctified in truth" (John 17:19). And when he says, "My God, my God, why have you forsaken me?" (Matthew 27:46), he speaks from our own person, because having taken the form of a servant and having become in the likeness of human beings, and having been found in appearance as a human being, he humbled himself, becoming obedient to the point of death, even death on a cross (Philippians 2:7-8), and so on. And as Isaiah says, "He bears our weaknesses and suffers pain for us" (Isaiah 53:4), so that he does not suffer pain for himself but for us. And he was not forsaken by God, but we were; and for us who had been forsaken he came into the world.
And when he says, "Therefore God highly exalted him and granted him the name that is above every name" (Philippians 2:9), he speaks about the temple, which is his body. For the Most High is not exalted, but the flesh of the Most High is exalted; and to the flesh of the Most High he granted the name that is above every name. And the Word of God did not receive by grace to be called God, but his flesh together with him was declared God. For he did not say that the Word became God, but "the Word was God" (John 1:1). He was always, it says, God the Word, and this same God became flesh, so that his flesh might become God the Word (John 1:14). Just as Thomas, having touched his flesh, cried out, "My Lord and my God" (John 20:28), declaring the whole together as God. In the same way John also wrote: "What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at, and our hands have touched concerning the Word of life" (1 John 1:1). It is clear, then, that the Son and Word of the Father was touched in the flesh, and the divine Scripture has handed down that the whole together—the Word of life—was touched.
And when he says, "The Holy Spirit was not yet, because Jesus was not yet glorified" (John 7:39), he means that his flesh was not yet glorified. For the Lord of glory is not glorified, but the flesh of the Lord of glory is; this flesh receives glory as it ascends with him into heaven. Therefore the Spirit of adoption was not yet among human beings, because the firstfruits taken from us had not yet gone up into heaven.
Greek
Εἰ γὰρ αὐτός ἐστιν ἡ ζωὴ, πῶς ἡ ζωὴ ζωὴν λαμβάνει; Καὶ εἰ αὐτὸς ἐπαγγέλλεται λέγων· Τὰ πρόβατά μου τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτὰ, καὶ ἀκολουθοῦσί μοι, κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς, καὶ οὐ μὴ ἀπόλλωνται εἰς τὸν αἰῶνα· καὶ εἰ αὐτός ἐστιν ἡ σοφία τοῦ Θεοῦ, καὶ εἰ αὐτὸς ἐποίησε πᾶσαν ἡλικίαν, πῶς λέγεται· Προέκοπτε δὲ Ἰησοῦς σοφίᾳ καὶ ἡλικίᾳ; Καὶ εἰ ὁ Πατὴρ διὰ τοῦ ἰδίου Λόγου καὶ Υἱοῦ τὰ πάντα ἐποίησε, δῆλον, ὅτι καὶ τὴν ἔγερσιν τῆς σαρκὸς αὐτοῦ δι' αὐτοῦ ἐποίησε. Δι' αὐτοῦ οὖν αὐτὸν ἤγειρε, καὶ δι' αὐτοῦ αὐτῷ ζωὴν δίδωσιν. Ἐγείρεται μὲν κατὰ σάρκα ὡς ἄνθρωπος, καὶ λαμβάνει ζωὴν ὡς ἄνθρωπος, ἐν σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Καὶ αὐτὸς δέ ἐστιν ὁ ἐγείρων τὸν ἴδιον ναὸν, ὡς Θεὸς, καὶ διδοὺς ζωὴν τῇ ἰδίᾳ σαρκί. Ὅταν οὖν πάλιν λέγῃ, Ὃν ὁ Πατὴρ ἡγίασε, καὶ ἀπέστειλεν εἰς τὸν κόσμον, ἀλλαχοῦ φησιν· Ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτὸν, ἵνα ὦσι καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ· καὶ ὅταν λέγῃ· Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; ἐκ προσώπου ἡμετέρου λέγει· διότι μορφὴν δούλου λαβὼν, καὶ ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ, καὶ τὰ ἑξῆς. Καὶ καθὼς λέγει Ἡσαΐας· Αὐτὸς τὰς μαλακίας ἡμῶν αἴρει, καὶ περὶ ἡμῶν ὀδυνᾶται· ὥστε οὐχ ὑπὲρ ἑαυτοῦ ὀδυνᾶται, ἀλλ' ὑπὲρ ἡμῶν· καὶ οὐκ αὐτὸς ἐγκατελείφθη ὑπὸ τοῦ Θεοῦ, ἀλλ' ἡμεῖς, καὶ δι' ἡμᾶς τοὺς ἐγκαταλειφθέντας παρεγένετο εἰς τὸν κόσμον. Καὶ ὅτε λέγει· Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα, περὶ τοῦ ναοῦ λέγει, ὅ ἐστι τὸ σῶμα αὐτοῦ. 989 Οὐ γὰρ ὁ Ὕψιστος ὑψοῦται, ἀλλ' ἡ σὰρξ τοῦ Ὑψίστου ὑψοῦται· καὶ τῇ σαρκὶ τοῦ Ὑψίστου ἐχαρίσατο ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. Καὶ οὐχ ὁ Λόγος τοῦ Θεοῦ κατὰ χάριν ἔλαβε τὸ καλεῖσθαι Θεὸς, ἀλλ' ἡ σὰρξ αὐτοῦ σὺν αὐτῷ ἐθεολογήθη. Οὐ γὰρ εἶπεν, ὅτι ὁ Λόγος Θεὸς γέγονεν, ἀλλὰ, Θεὸς ἦν ὁ Λόγος· Ἀεὶ ἦν, φησὶν, ὁ Θεὸς Λόγος, καὶ οὗτος αὐτὸς ὁ Θεὸς γέγονε σὰρξ, ἵνα ἡ σὰρξ αὐτοῦ γένηται Θεὸς Λόγος· καθὼς καὶ ὁ Θωμᾶς, ψηλαφήσας τὴν σάρκα αὐτοῦ, ἀνεβόησεν· Ὁ Κύριός μου, καὶ ὁ Θεός μου, τὸ συναμφότερον θεολογῶν· ὁμοίως δὲ καὶ ὁ Ἰωάννης ἔγραψεν· Ὃ ἦν ἀπ' ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς. Φανερὸν οὖν ἐστιν, ὅτι ἐν σαρκὶ ὁ Υἱὸς καὶ Λόγος τοῦ Πατρὸς ἐψηλαφήθη, καὶ τὸ συναμφότερον, Λόγον ζωῆς, ἡ θεία Γραφὴ παραδέδωκε ψηλαφηθέντα. Καὶ ὅτε λέγει· Οὔπω ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη, τὴν σάρκα αὐτοῦ λέγει μήπω δοξασθεῖσαν. Οὐ γὰρ ὁ Κύριος τῆς δόξης δοξάζεται, ἀλλ' ἡ σὰρξ τοῦ Κυρίου τῆς δόξης· αὕτη λαμβάνει δόξαν συναναβαίνουσα αὐτῷ εἰς οὐρανόν. Ὅθεν καὶ Πνεῦμα υἱοθεσίας οὔπω ἦν ἐν ἀνθρώποις, διότι ἡ ληφθεῖσα ἀπαρχὴ ἐξ ἡμῶν οὔπω ἦν ἀνελθοῦσα εἰς οὐρανόν.