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the rest of the dead, he says, did not live until the thousand years were finished. He calls dead those who have remained in unbelief, about whom the Lord also said, "Let the dead bury their own dead." The unbelievers, therefore, did not live the spiritual life until the time of the incarnation was finished, which is the thousand years; for after these things they lived. How? By the coming and presence of the Holy Spirit. For then most of the Jews believed in Christ, as many as had not believed in him when he was physically dwelling among them. For the matter was most divinely ordered, and as the human mind would not have expected; for since in the old covenant the Father was both preached and known, and through the incarnation and the myriad divine signs and powers, the Son; but the Holy Spirit was not yet clearly revealed to men. There was only word about him in the old covenant, but there was no clear and perceptible work, which especially leads men to faith, as there was of the Son, even if he was known to those who had advanced into the depths of contemplation. That indeed all things that have been done and created have been accomplished by the Holy Trinity, and 220 the Lord clearly shows this, at one point saying the Father has given me a command what I should say and what I should speak; and again, Of myself I can do nothing, attributing what was done to the Trinity; and again in John, The Son of Man can do nothing of himself, unless he sees his Father doing it; and at another point affirming, but if I cast out demons by the Spirit of God. Nevertheless, since there was no perceptible work, as has been said, of the Holy Spirit among men, it was ordered that almost all men should receive faith in Christ by the coming and the power of the Paraclete and of God the Father, so that indeed his consubstantiality and equal power with the Father and Son might become manifest to all. Indeed, throughout the entire time of the incarnation, no more than one hundred and twenty are recorded as having believed; for Acts enumerates that many gathered together at the same time in the upper room. Even if the power of Christ's teaching had reached many, yet faith was kept for the very presence of the Spirit. Wherefore one might find that, just as when a seed has been sown, when rain comes and the sun shines, all the seeds hitherto hidden and concealed in the earth, sprouting forth, then it becomes clear that they were in the earth at all, so it happened with the coming of the Holy Spirit. All those into whom the Lord's teaching was sown sprouted forth to the faith; for this reason it is said more accurately in the Apocalypse that the rest of the dead did not live until the thousand years were finished. This, he says, is the first resurrection, that of faith, clearly; 221 for the second will be the universal resurrection of bodies. Blessed, therefore, is he who has a part in the first resurrection; for we shall all partake of the second, even unwillingly. But over those, he says, who partake of the first resurrection, that is, the faithful, the second death will have no power. Which one? This one of sin, clearly, and of the punishment then; for just as he spoke of a first and second resurrection, so also a first and second death. And the first is the perceptible one, which involves the separation of soul and body, but the second is the spiritual one, that of sin, about which the Lord also said, Do not be afraid of those who kill the body; but rather be afraid of him who can destroy both soul and body in Gehenna. And the faithful, he says, will be priests of God and of Christ; for all the faithful were shown to be ministers of the evangelical word, about whom the prophet also, striking his prophetic lyre, said, You will make them princes over all the earth. And they will reign with him for the thousand years, those of the incarnation, as has often been said. And when, he says, the thousand years are finished. That is, when the Lord, having fulfilled the economy in the flesh, ascends into the heavens, the Devil will be released from his spiritual bonds, and will again deceive the nations; for it has been said in the preceding that he was rendering inactive

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λοιποὶ τῶν νεκρῶν οὐκ ἔζησάν φησιν ἄχρι τελεσθῇ τὰ χίλια ἔτη. νεκροὺς καλεῖ τοὺς τῇ ἀπιστίᾳ παραμεμενηκότας, περὶ ὧν καὶ ὁ Κύριος ἔλεγεν ἄφετε τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς. οἱ ἄπιστοι τοιγαροῦν οὐκ ἔζησαν τὴν νοητὴν ζωὴν ἄχρι τελεσθῇ ὁ τῆς ἐνανθρωπήσεως χρόνος, ὅς ἐστιν τὰ χίλια ἔτη· μετὰ γὰρ ταῦτα ἔζησαν. πῶς; τῇ τοῦ Ἁγίου Πνεύματος ἐπιφοιτήσει καὶ παρουσίᾳ. τότε γὰρ οἱ πλεῖστοι τῶν Ἰουδαίων πεπιστεύκασι Χριστῷ, ὅσοι μὴ ἐπίστευσαν αὐτῷ σωματικῶς αὐτοῖς συναναστρεφομένῳ. καὶ γὰρ θειότατα τὸ πρᾶγμα ᾠκονομήθῃ, καὶ ὡς οὐκ ἂν ἤλπισε νοῦς ἀνθρώπινος· ἐπειδὴ γὰρ ἐν τῇ παλαιᾷ ὁ Πατὴρ κεκήρυκτό τε καὶ ἔγνωστο, καὶ διὰ τῆς ἐνανθρωπήσεως καὶ τῶν μυρίων θεοσημειῶν τε καὶ δυνάμεων ὁ υἱός· τὸ δὲ Πνεῦμα τὸ Ἅγιον οὔπω τοῖς ἀνθρώποις σαφῶς ἦν ἀποκεκαλυμμένον. Λόγος δὲ μόνον ἦν περὶ αὐτοῦ ἐν τῇ παλαιᾷ, ἔργον δὲ ἐναργὲς καὶ αἰσθητὸν οὐδὲν ἦν, ὃ μάλιστα τοὺς ἀνθρώπους πρὸς πίστιν ἐνάγεται, ὥσπερ τοῦ υἱοῦ, εἰ καὶ τοῖς διαβεβηκόσιν εἰς βάθη θεωρίας ἐγινώσκετο. ὅτι δὴ πάντα ὅσα πέπρακται καὶ δεδημιούργηται παρὰ τῆς Ἁγίας τετέλεσται Τριάδος, καὶ 220 τοῦτο σαφῶς παρίστησιν ὁ Κύριος, πῆ μὲν λέγων ὁ πατὴρ ἔδωκέ μοι ἐντολὴν τί εἴπω καὶ τί λαλήσω· καὶ πάλιν· ἀπ' ἐμαυτοῦ οὐδὲν δύναμαι ποιεῖν, εἰς τὴν τριάδα ἀνάγων τὰ γινόμενα· καὶ αὖθις παρὰ τῷ Ἰωάννῃ· οὐ δύναται ὁ υἱὸς τοῦ ἀνθρώπου ποιεῖν ἀφ' ἑαυτοῦ οὐδὲν ἐὰν μὴ βλέπῃ τὸν πατέρα αὐτοῦ ποιοῦντα· πῆ δὲ διαβεβαιούμενος εἰ δὲ ἐγὼ ἐν πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια. πλὴν ἐπειδὴ αἰσθητὸν ἔργον, ὡς εἴρηται, οὐδὲν ἦν τοῦ Ἁγίου Πνεύματος παρὰ τοῖς ἀνθρώποις, ᾠκονομήθῃ τοὺς ἅπαντας σχεδὸν ἀνθρώπους τῇ ἐπιφοιτήσει καὶ τῇ δυνάμει τοῦ Παρακλήτου καὶ τοῦ Θεοῦ καὶ Πατρὸς τὴν εἰς Χριστὸν δέξασθαι πίστιν, ἵνα δὴ καὶ αὐτοῦ τὸ πρὸς τὸν Πατέρα καὶ υἱὸν ὁμοούσιόν τε καὶ ἰσοδύναμον πᾶσι κατάδηλον γένηται. ἀμέλει τοι πάντι τῷ τῆς ἐνανθρωπήσεως χρόνῳ οὐχ' ἱστόρηνται πλείους τῶν ἑκατὸν εἴκοσι, πεπιστευκότες· τοσούτους γὰρ αἱ Πράξεις ἀπαριθμοῦνται τοὺς ἅμα συνειλεγμένους ἐν τῷ ὑπερώῳ. εἰ καὶ τῆς διδασκαλίας ἡ δύναμις τοῦ Χριστοῦ εἰς πολλοὺς διαβεβήκει, ἡ δέ γε πίστις αὐτῇ τῇ παρουσίᾳ πεφύλακτο τοῦ Πνεύματος. ὅθεν εὕροι τις, ὥσπερ σπόρου διαβεβλημένου, ὅταν ὑετὸς ἐπέλθῃ καὶ ἥλιος ἐπιλάμψῃ πάντα τὰ τέως ἐν τῇ γῇ κεκρυμμένα καὶ λανθάνοντα σπέρματα, ἐξανατέλλοντα τότε σαφῆ γίνεται ὅτι ὅλως ἐναπέκειτο τῇ γῇ, οὕτω γεγένηται τῇ τοῦ Ἁγίου Πνεύματος ἐπιφοιτήσει. πάντες εἰς οὓς ἡ διδασκάλια τοῦ Κυρίου κατεσπάρη, ἐξανέτειλαν πρὸς τὴν πίστιν· διὸ ἀκριβέστερον εἴρηται τῇ ἀποκαλύψει ὅτι οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη φησὶν ἡ ἀνάστασις ἡ πρώτη, ἡ τῆς πίστεως δηλονότι· 221 ἡ γὰρ δεύτερα, ἡ καθολικὴ σωμάτων γενήσεται ἀνάστασις. μακάριος οὖν ὁ ἔχων μέρος ἐν τῇ πρώτῃ ἀναστάσει· τῆς γὰρ δευτέρας πάντες καὶ ἄκοντες μεθέξομεν. ἐπὶ δέ γέ φησι τοῖς τῆς πρώτης ἀναστάσεως μετόχοις, τουτέστι τοῖς πιστοῖς, οὐχ ἕξει ἐξουσίαν ὁ δεύτερος θάνατος. ποῖος; οὗτος ὁ τῆς ἁμαρτίας δηλαδὴ καὶ τῆς τότε κολάσεως· ὥσπερ γὰρ πρώτην εἶπε καὶ δευτέραν ἀνάστασιν, οὕτω καὶ πρῶτον καὶ δεύτερον θάνατον. καὶ πρῶτος μέν ἐστιν ὁ αἰσθητός, ὁ χωρισμὸν ἔχων ψυχῆς καὶ σώματος, δεύτερος δὲ ὁ νοητὸς ὁ τῆς ἁμαρτίας, περὶ οὗ καὶ ὁ Κύριος ἔλεγεν μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτενόντων τὸ σῶμα· φοβηθῆτε δὲ μᾶλλον τὸν καὶ ψυχὴν καὶ σῶμα ἀποκτεῖναι δυνάμενον ἐν Γεέννῃ. ἔσονται δέ φησιν οἱ πιστοὶ ἱερεῖς τοῦ Θεοῦ καὶ τοῦ Χριστοῦ· ἱερουργοὶ γὰρ τοῦ εὐαγγελικοῦ λόγου πάντες ἀπεδείχθησαν οἱ πιστοί, περὶ ὧν καὶ ὁ προφήτης τὴν προφητικὴν ἀνακρουόμενος λύραν ἔλεγε καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. καὶ βασιλεύσουσι μετ' αὐτοῦ τὰ χίλια ἔτη, τὰ τῆς ἐνανθρωπήσεως καθὼς πολλάκις εἴρηται. καὶ ὅταν φησὶ τελεσθῇ τὰ χίλια ἔτη. τουτέστιν ὅταν πληρώσας ὁ Κύριος τὴν μετὰ σαρκὸς οἰκονομίαν εἰς τοὺς οὐρανοὺς ἀναφοιτήσῃ, τῶν νοητῶν δεσμῶν ἀφεθήσεται ὁ ∆ιάβολος, καὶ πάλιν πλανήσει τὰ ἔθνη· εἴρηται γὰρ ἐν τοῖς φθάσασιν ὅτι κατήργει