The whole man taken up; deposit of the spirit
Origen went on: The Spirit bears witness with our spirit. If it were the Holy Spirit, he would not have said it that way.
Our Savior and Lord, then, wanting to save a human being in the way he wanted to save, for this reason wanted to save a body in this way, as he likewise wanted to save a soul, and he wanted to save the remaining part of the human being as well, the spirit. The whole human being would not have been saved if he had not taken up the whole human being.
They set aside the salvation of the human body when they say the Savior's body is spiritual. They set aside the salvation of the human spirit, about which the apostle says: No one among men knows the things of the man except the spirit of the man that is in him. Wanting to save the spirit of the man, about which the apostle said these things, he took up a human spirit as well.
These three were divided at the time of the Passion; these three were united at the time of the resurrection. At the time of the Passion they were divided. How? The body in the tomb, the soul in Hades, the spirit he committed to the Father. The soul in Hades: You will not abandon my soul to Hades. If he committed the spirit to the Father, he has given the spirit as a deposit. It is one thing to grant as a gift, another to hand over, another to place as a deposit. The one who places a deposit places it in order to receive the deposit back. To whom, then, did the spirit have to commit the deposit, if not to the Father?
This is above me and my condition and my mind; for I am not of such stature as to say that just as the body could not go down into Hades — even if those who call Jesus' body spiritual say this — so neither could the spirit go down into Hades, and therefore he gave the spirit as a deposit to the Father until he should rise from the dead.
Greek
συμμαρτυρεῖ τῷ πνεύματι ἡμῶν.». Ὁ τοίνυν Σωτὴρ καὶ Κύριος ἡμῶν θέλων ἄνθρωπον σῶσαι ὥσπερ ἠθέλησεν σῶσαι, διὰ τοῦτο οὕτως ἠθέλησεν σῶσαι σῶμα, ὡς ἠθέλησεν ὁμοίως σῶσαι καὶ ψυχήν, ἠθέλησεν καὶ τὸ λεῖπον τοῦ ἀνθρώπου σῶσαι, τὸ πνεῦμα. Οὐκ ἂν δὲ ὅλος ἄνθρωπος ἐσώθη, εἰ μὴ ὅλον τὸν ἄνθρωπον ἀνειλήφει. Ἀθετοῦσι τὴν σωτηρίαν τοῦ σώματος τοῦ ἀνθρωπίνου πνευματικὸν λέγοντες τὸ σῶμα τοῦ Σωτῆρος· ἀθετοῦσι τὴν σωτηρίαν τοῦ ἀνθρωπίνου πνεύματος περὶ οὗ λέγει ὁ ἀπόστολος· «Οὐδεὶς οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ.».
Θέλων σῶσαι τὸ πνεῦμα τοῦ ἀνθρώπου, περὶ οὗ τάδε εἶπεν ὁ ἀπόστολος, ἀνέλαβεν καὶ ἀνθρώπου πνεῦμα. Τὰ τρία ταῦτα παρὰ τὸν καιρὸν τοῦ πάθους διηρέθη, τὰ τρία ταῦτα παρὰ τὸν καιρὸν τῆς ἀναστάσεως ἡνώθη. Παρὰ τὸν καιρὸν τοῦ πάθους διηρέθη. Πῶς; Τὸ σῶμα ἐν τῷ μνημείῳ, ἡ ψυχὴ ἐν ᾅδου, τὸ πνεῦμα παρέθετο τῷ Πατρί. Ἡ ψυχὴ ἐν ᾅδου· «Οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς τὸν ᾅδην.». Εἰ παρέθετο τὸ πνεῦμα τῷ Πατρί, παρακαταθήκην δέδωκεν τὸ πνεῦμα. Ἄλλο ἐστὶν χαρίσασθαι, καὶ ἄλλο παραδοῦναι, καὶ ἄλλο τὸ παρακαταθέσθαι.
Ὁ παρακατατιθέμενος παρακατατίθεται ἵνα ἀπολάβῃ τὴν παρακαταθήκην. Τίνι οὖν ἔδει τὴν παρακαταθήκην παραθέσθαι τὸ πνεῦμα τῷ Πατρί; Ὑπὲρ ἐμέ ἐστιν καὶ τὴν ἐμὴν ἕξιν καὶ τὸν ἐμὸν νοῦν, οὐ γάρ εἰμι τηλικοῦτος εἰπεῖν ὅτι ὥσπερ τὸ σῶμα οὐχ οἷόν τε ἦν εἰς