The man under the law, not the Word
Eustathius is continuing his argument that the passible, law-observing, crucified one is the man whom the Word wore, not the divine Word or Wisdom itself.
Just as the man born from the virgin is said to have come into being from a woman, so too Scripture writes that he came under the law, because at times he walked according to the law's ordinances. This was especially so when his parents eagerly hurried to circumcise him as an eight-day-old child, as the evangelist Luke reports. Afterwards they brought him up to the temple to present him to the Lord, performing the purification offerings and giving a sacrifice according to what is said in the law of the Lord: a pair of turtledoves or two young pigeons. If, then, the purification gifts were offered for him according to the law, and he wore the eight-day circumcision, it is not unreasonable that Scripture writes that he came under the law.
But the Word was not subject to the law, as the slanderers suppose, since he himself is the law. Nor did God need cleansing sacrifices, since with a single turn he cleanses and sanctifies all things. Rather, even if he took up the human instrument from the virgin and wore it, and came under the law, being purified according to the requirements for the firstborn, he did not endure these ritual services because he himself needed their benefit. He did so to redeem from the slavery of the law those who had been sold under the penalty of the curse.
For the man who died rises on the third day. When Mary eagerly wished to touch his holy limbs, he answered her and cried out: "Do not touch me, for I have not yet ascended to my Father. But go to my brothers and say to them: I am ascending to my Father and your Father, and my God and your God" (John 20:17). The words "I have not yet ascended to my Father" were not spoken by the Word, the God who comes from heaven and dwells in the Father's bosom, nor by the Wisdom who encompasses all created things. Rather, the man fitted together from members of every kind made this declaration. He is the one raised from the dead, who had not yet gone up to the Father after death but was keeping in store the firstfruits of his going forth.
Paul clearly names the crucified man himself the Lord of glory when he writes, since God also made him Lord and Christ, as the apostles say when speaking with one mind to Israel according to the flesh: "Let all the house of Israel therefore know with certainty that God made him Lord and Christ, this Jesus whom you crucified" (Acts 2:36). God therefore made the Jesus who suffered Lord. He did not make the Wisdom Lord, nor the Word, who from the beginning holds the power of lordship. He made Lord the one who stretched out his hands upon the cross, lifted high.
Greek
23 Ἀλλ' ὥσπερ ἐκ τῆς παρθένου τεχθεὶς ὁ ἄνθρωπος ἐκ γυναικὸς λέγεται γεγονέναι, οὕτω δὴ καὶ ὑπὸ νόμον γεγενῆσθαι γράφεται τῷ διὰ τῶν νομικῶν ἔσθ'
ὅτε βαδίσαι μηνυμάτων. Ὁπότε μάλιστα παῖδα μὲν αὐτὸν ὄντα ὀκταήμερον προθύμως οἱ γονεῖς περιτέμνειν ἠπείγοντο, καθάπερ ὁ εὐαγγελιστὴς ἐκδίδωσι Λοῦκας. Εἰς δὲ τὸ ἱερὸν ἀνῆγον μετέπειτα παραστῆσαι τῷ Κυρίῳ, τὰς καθαρσίους ἐπιτελοῦντες ἀναφορὰς, τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν νόμῳ Κυρίου, ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν. Εἰ τοίνυν τὰ καθάρσια δῶρα κατὰ τὸν νόμον ὑπὲρ αὐτοῦ προσεφέρετο, καὶ περιτομὴν ὀκταήμερον ἐφόρει, ταύτῃ καὶ ὑπὸ νόμον αὐτὸν οὐκ ἀπεικότως γεγενῆσθαι γράφει. Οὔτε δὲ ὁ Λόγος ὑπέκειτο τῷ νόμῳ, καθάπερ οἱ συκοφάνται δοξάζουσιν αὐτὸς ὢν ὁ νόμος, οὔτε ὁ Θεὸς ἐδεῖτο θυμάτων καθαρσίων, ἀθρόᾳ ῥοπῇ καθαρίζων ἅπαντα, καὶ ἁγιάζων. Ἀλλ' εἰ καὶ ἐκ τῆς παρθένου τὸ ἀνθρώπινον ὄργανον ἀναλαβὼν ἐφόρεσε, καὶ ὑπὸ νόμον ἐγένετο, κατὰ τὰς τῶν πρωτοτόκων ἀξίας καθαρισθεὶς, οὐκ αὐτὸς δεόμενος τῆς τούτων χορηγίας ὑπέμεινε τὰς θεραπείας, ἀλλ' ἵνα τῆς τοῦ νόμου δουλείας ἐξαγοράσῃ τοῦς πεπραμένους τῇ δίκῃ τῆς ἀρᾶς. 24 Ὁ ἄνθρωπος γὰρ ὁ ἀποθανὼν τριήμερος μὲν ἀνίσταται, τῇ δὲ Μαριὰμ ἅπτεσθαι προθυμουμένῃ τῶν ἁγίων μελῶν ἀνθυπενέγκας ἐκφωνεῖ· Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα μου· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου, καὶ εἰπὲ αὐτοῖς· Ἀναβαίνω πρὸς τὸν Πατέρα μου, καὶ πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. Τὸ δὲ· οὔπω ἀναβέβηκα πρὸς τὸν Πατέρα μου, οὐκ ὁ Λόγος ἔφασκε καὶ θεὸς ὁ οὐρανόθεν ὁρμώμενος, καὶ ἐν τοῖς κόλποις διαιτώμενος τοῦ Πατρὸς, οὐδ' ἡ πάντα τὰ γενητὰ περιέχουσα Σοφία· ἀλλ' αὐτὸς ὁ ἐκ παντοδαπῶν ἡρμολογημένος μελῶν ἄνθρωπος τοῦτο ἐπέφηνεν, ὁ ἐκ τῶν νεκρῶν ἐγερθεὶς, καὶ οὐδέπω μὲν πρὸς τὸν Πατέρα μετὰ τὸν θάνατον ἀνελθὼν, ταμιευόμενος δὲ αὐτῷ τῆς προόδου τὴν ἀπαρχήν. 25 Κύριον δὲ τῆς δόξης αὐτὸν τὸν ἄνθρωπον τὸν σταυρωθέντα σαφῶς ὀνομάζει γράφων· ἐπειδὴ καὶ Κύριον καὶ Χριστὸν ἀνέδειξεν αὐτὸν, καθάπερ οἱ ἀπόστολοι τῷ αἰσθητῷ Ἰσραὴλ ὁμοφρόνως διαλεγόμενοί φασιν· Ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ, ὅτι Κύριον αὐτὸν καὶ Χριστὸν ὁ θεὸς ἐποίησε, τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε. Τὸν παθόντα τοιγαροῦν Ἰησοῦν Κύριον ἐποίησε, καὶ οὐ τὴν Σοφίαν, οὐδὲ τὸν Λόγον, τὸν ἀνέκαθεν ἔχοντα τῆς δεσποτείας τὸ κράτος, ἀλλὰ τὸν μετέωρον τῷ σταυρῷ προσεκπετάσαντα τὰς χεῖρας.