The Son is Lord of hosts, and the Father acts through him
Marcellus is arguing that the Son is the Lord of hosts whom Isaiah saw, and that the Father does all things through the Son, including raising and sanctifying the Son's own flesh.
Isaiah said these things when he saw his glory—that is, the glory of the Son. So the Son is also Lord of hosts. For “Lord of hosts” means “Lord of the powers.” And the Lord of the powers is himself the King of glory, as David said. And the Lord of glory is the crucified Christ, according to Paul. And as David said: “The Lord shepherds me, and nothing will be lacking to me” (Psalm 23:1). And elsewhere: “O Shepherd of Israel, give heed, you who lead Joseph like a flock, you who sit upon the cherubim, appear” (Psalm 80:1). In the Gospels the Son says: “I am the good shepherd” (John 10:11). So he himself is the one who sits upon the cherubim, the Shepherd of Israel.
Paul says in Acts that the Holy Spirit said through Isaiah the very things Isaiah said, that the Lord of hosts said to me. So the Father and the Son and the Holy Spirit are Lord of hosts. And when Scripture says about the Father that he created all things, visible and invisible, elsewhere Scripture teaches us that they were created through the Son. The Father did not create some things separately and the Son other things. Rather, whatever the Father does, he does through his own power, which is the Son. For “all things came into being through him” (John 1:3).
So also when the Son says: “Destroy this temple, and in three days I will raise it up”—and he was speaking, it says, about his own body—another Scripture says that the Father raised his Son from the dead. And it says this rightly. For he raised the flesh of his Son through his own Word and Son. And we do not say that the body is by nature the Son of God, but that it is the body of the Son of God. So when the body is raised, the Son is understood to have been raised from the dead.
For this reason we say that according to the flesh he died, and was buried, and was raised from the dead. But according to the Spirit he was in heaven and on earth and everywhere. Since he was first rich—that is, God—and afterward became poor—that is, man—and was made like us in all things apart from sin, for this reason as man he receives life, he who has life, for he himself is the life. He receives it for our sake. And as man the eternal power and wisdom of God advanced in wisdom and stature. And as man he is sanctified, he who is holy and has no need of sanctification. For he says: “For their sake I sanctify myself, so that they also may be sanctified in truth” (John 17:19). And as man he is exalted, receiving the name that is above every name, which he always possesses by nature. For “the Word was God” (John 1:1).
So whatever Scripture says the Son received, it says because of his body, which body is the firstfruits of the Church. For “Christ is the firstfruits” (1 Corinthians 15:20). So when the firstfruits received the name that is above every name, the lump was also raised with him by power and seated together with him, according to what is said: “And he raised us together and seated us together” (Ephesians 2:6).
Greek
Ταῦτα δὲ εἶπεν Ἡσαΐας, ὅτε εἶδε τὴν δόξαν αὐτοῦ, τουτέστι τοῦ Υἱοῦ· ὥστε καὶ Κύριος Σαβαώθ ἐστιν ὁ Υἱός. Κύριος γὰρ τῶν δυνάμεων ἑρμηνεύεται τὸ Κύριος Σαβαώθ· Ὁ δὲ Κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης, ὡς ὁ Δαβὶδ εἶπε· Κύριος δὲ τῆς δόξης ἐστὶν ὁ ἐσταυρωμένος Χριστὸς κατὰ τὸν Παῦλον. Καὶ καθὼς εἶπε Δαβίδ· Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει· καὶ ἀλλαχοῦ· Ὁ ποιμαίνων τὸν Ἰσραὴλ, πρόσχες, ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσὴφ, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ, ἐμφάνηθι. Ἐν δὲ τοῖς Εὐαγγελίοις λέγει ὁ Υἱός· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· αὐτὸς οὖν ἐστιν ὁ καθήμενος ἐπὶ τῶν χερουβὶμ, ὁ ποιμαίνων τὸν Ἰσραήλ. Ὁ δὲ Παῦλος ἐν ταῖς Πράξεσι τὸ ἅγιον Πνεῦμα λέγει διὰ Ἡσαΐου εἰρηκέναι ταῦτα, ἅπερεἶπεν Ἡσαΐας, ὅτι Κύριος Σαβαώθ μοι εἶπεν. Ὁ Πατὴρ οὖν καὶ ὁ Υἱὸς καὶ τὸ ἅγιον Πνεῦμα Κύριος Σαβαώθ ἐστι. Καὶ ὅτε λέγει ἡ Γραφὴ περὶ τοῦ Πατρὸς, ὅτι Αὐτὸς ἔκτισε τὰ πάντα, τὰ ὁρατὰ καὶ τὰ ἀόρατα· ἀλλαχοῦ ἡ Γραφὴ διδάσκει ἡμᾶς, ὅτι διὰ τοῦ Υἱοῦ ἐκτίσθη. Οὐχ ἕτερα χωρὶς ὁ Πατὴρ ἔκτισε, καὶ ἄλλα ὁ Υἱός· ἀλλ' ἅπερ ὁ Πατὴρ ποιεῖ, διὰ τῆς ἰδίας δυνάμεως ποιεῖ, ἥτις ἐστὶν ὁ Υἱός· τὰ πάντα γὰρ δι' αὐτοῦ ἐγένετο. Οὕτως οὖν καὶ ὅτε λέγει ὁ Υἱός· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· ἔλεγε δὲ, φησὶ, περὶ τοῦ ἰδίου σώματος· ἑτέρα Γραφὴ λέγει, ὅτι Ὁ Πατὴρ ἤγειρε τὸν Υἱὸν αὐτοῦ ἐκ νεκρῶν· καὶ καλῶς λέγει· ἤγειρε γὰρ διὰ τοῦ ἰδίου Λόγου καὶ Υἱοῦ τὴν σάρκα 1004 τοῦ Υἱοῦ αὐτοῦ. Καὶ οὐ λέγομεν τὸ σῶμα εἶναι Υἱὸν φύσει τοῦ Θεοῦ, ἀλλὰ τὸ σῶμα τοῦ Υἱοῦ τοῦ Θεοῦ. Τοῦ οὖν σώματος ἐγειρομένου, ὁ Υἱὸς νοεῖται ἐγηγερμένος ἐκ νεκρῶν. Διὰ τοῦτο κατὰ σάρκα λέγομεν, ὅτι καὶ ἀπέθανε, καὶ ἐτάφη, καὶ ἠγέρθη ἐκ νεκρῶν· κατὰ δὲ τὸ πνεῦμα καὶ ἐν οὐρανῷ καὶ ἐπὶ γῆς ἦν καὶ πανταχοῦ. Ἐπεὶ οὖν πρότερον πλούσιος ὢν, τουτέστι Θεός· ὕστερον δὲ πτωχὸς γέγονε, τουτέστιν ἄνθρωπος, καὶ ὡμοιώθη ἡμῖν κατὰ πάντα χωρὶς ἁμαρτίας· καὶ διὰ τοῦτο ὡς ἄνθρωπος λαμβάνει ζωὴν, ὁ ἔχων ζωὴν, αὐτὸς γάρ ἐστιν ἡ ζωή· λαμβάνει δὲ δι' ἡμᾶς, καὶ ὡς ἄνθρωπος προέκοπτε σοφίᾳ καὶ ἡλικίᾳ ἡ ἀΐδιος τοῦ Θεοῦ δύναμις καὶ σοφία, καὶ ὡς ἄνθρωπος ἁγιάζεται ὁ ἅγιος, καὶ μὴ χρείαν ἔχων ἁγιασμοῦ· Ὑπὲρ αὐτῶν γὰρ, φησὶν, ἁγιάζω ἐμαυτὸν, ἵνα ὦσιν αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. Καὶ ὡς ἄνθρωπος ὑψοῦται λαβὼν ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ὅπερ ἀεὶ κατὰ φύσιν ἔχει. Θεὸς γὰρ ἦν, φησὶν, ὁ Λόγος. Ὅσα οὖν λέγει ἡ Γραφὴ ὅτι ἔλαβεν ὁ Υἱὸς, διὰ τὸ σῶμα αὐτοῦ λέγει, ὅπερ σῶμα ἀπαρχή ἐστι τῆς Ἐκκλησίας· Ἀπαρχὴ γὰρ, φησὶν, ὁ Χριστός. Τῆς οὖν ἀπαρχῆς λαβούσης ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, συνηγέρθη δυνάμει καὶ τὸ φύραμα, καὶ συνεκαθέσθη, κατὰ τὸ λεγόμενον· Καὶ συνήγειρε καὶ συνεκάθισε.