8. “  And God called the light Day and the darkness he called Night .”  36  Gen. i. 5. Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night.

“  And the evening and the morning were the first day .”  37  Gen. i. 5. Evening is then the boundary common to day and night; and in the same way morning constitutes the approach of night to day. It was to give day the privileges of seniority that Scripture put the end of the first day before that of the first night, because night follows day: for, before the creation of light, the world was not in night, but in darkness. It is the opposite of day which was called night, and it did not receive its name until after day. Thus were created the evening and the morning.  38  lxx. The Heb.=literally “And evening happened and morning happened, one day.” On the unique reckoning of the day from evening to morning, see the late Dr. McCaul in Replies to Essays and Reviews. Scripture means the space of a day and a night, and afterwards no more says day and night, but calls them both under the name of the more important: a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. “The days of our years,”  39  Ps. xc. 10. says the Psalmist. “Few and evil have the days of the years of my life been,”  40  Gen. xlvii. 9. said Jacob, and elsewhere “all the days of my life.”  41  Ps. xxiii. 6, LXX. Thus under the form of history the law is laid down for what is to follow. And the evening and the morning were one day.  42  Gen. i. 5, LXX. and Heb. Why does Scripture say “one day the first day”? Before speaking to us of the second, the third, and the fourth days, would it not have been more natural to call that one the first which began the series? If it therefore says “one day,” it is from a wish to determine the measure of day and night, and to combine the time that they contain. Now twenty-four hours fill up the space of one day—we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration. It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there. Thus, every time that, in the revolution of the sun, evening and morning occupy the world, their periodical succession never exceeds the space of one day. But must we believe in a mysterious reason for this? God who made the nature of time measured it out and determined it by intervals of days; and, wishing to give it a week as a measure, he ordered the week to revolve from period to period upon itself, to count the movement of time, forming the week of one day revolving seven times upon itself: a proper circle begins and ends with itself. Such is also the character of eternity, to revolve upon itself and to end nowhere. If then the beginning of time is called “one day” rather than “the first day,” it is because Scripture wishes to establish its relationship with eternity. It was, in reality, fit and natural to call “one” the day whose character is to be one wholly separated and isolated from all the others. If Scripture speaks to us of many ages, saying everywhere, “age of age, and ages of ages,” we do not see it enumerate them as first, second, and third. It follows that we are hereby shown not so much limits, ends and succession of ages, as distinctions between various states and modes of action. “The day of the Lord,” Scripture says, “is great and very terrible,”  43  Joel ii. 11. and elsewhere “Woe unto you that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness and not light.”  44  Amos v. 18. A day of darkness for those who are worthy of darkness. No; this day without evening, without succession and without end is not unknown to Scripture, and it is the day that the Psalmist calls the eighth day, because it is outside this time of weeks.  45  The argument here is due to a misapprehension of the meaning of the term eighth in Psalm vi. and xi. title. cf. n. on De Sp. S. § 66. Thus whether you call it day, or whether you call it eternity, you express the same idea. Give this state the name of day; there are not several, but only one. If you call it eternity still it is unique and not manifold. Thus it is in order that you may carry your thoughts forward towards a future life, that Scripture marks by the word “one” the day which is the type of eternity, the first fruits of days, the contemporary of light, the holy Lord’s day honoured by the Resurrection of our Lord.  And the evening and the morning were one day .”

But, whilst I am conversing with you about the first evening of the world, evening takes me by surprise, and puts an end to my discourse. May the Father of the true light, Who has adorned day with celestial light, Who has made the fire to shine which illuminates us during the night, Who reserves for us in the peace of a future age a spiritual and everlasting light, enlighten your hearts in the knowledge of truth, keep you from stumbling, and grant that “you may walk honestly as in the day.”  46  Rom. xiii. 13. Thus shall you shine as the sun in the midst of the glory of the saints, and I shall glory in you in the day of Christ, to Whom belong all glory and power for ever and ever. Amen.

Καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα. Νῦν μὲν λοιπὸν μετὰ τὴν ἡλίου γένεσιν ἡμέρα ἐστὶν, ὁ ὑπὸ ἡλίου πεφωτισμένος ἀὴρ, ἐν τῷ ὑπὲρ γῆν ἡμισφαιρίῳ λάμποντος, καὶ νὺξ σκίασμα γῆς ἀποκρυπτομένου ἡλίου γινόμενον. Τότε δὲ οὐ κατὰ κίνησιν ἡλιακὴν, ἀλλ' ἀναχεομένου τοῦ πρωτογόνου φωτὸς ἐκείνου, καὶ πάλιν συστελλομένου κατὰ τὸ ὁρισθὲν μέτρον παρὰ Θεοῦ, ἡμέρα ἐγένετο, καὶ νὺξ ἀντεπῄει. Καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα μία. Ἑσπέρα μὲν οὖν ἐστι κοινὸς ὅρος ἡμέρας καὶ νυκτός: καὶ πρωΐα ὁμοίως ἡ γειτονία νυκτὸς πρὸς ἡμέραν. Ἵνα τοίνυν τὰ πρεσβεῖα τῆς γενέσεως ἀποδῷ τῇ ἡμέρᾳ, πρότερον εἶπε τὸ πέρας τῆς ἡμέρας, εἶτα τὸ τῆς νυκτὸς, ὡς ἐφεπομένης τῆς νυκτὸς τῇ ἡμέρᾳ. Ἡ γὰρ πρὸ τῆς γενέσεως τοῦ φωτὸς ἐν τῷ κόσμῳ κατάστασις, οὐχὶ νὺξ ἦν, ἀλλὰ σκότος: τὸ μέντοι ἀντιδιασταλὲν πρὸς τὴν ἡμέραν, τοῦτο νὺξ ὠνομάσθη: ὅπερ νεωτέρας καὶ τῆς προσηγορίας μετὰ τὴν ἡμέραν τετύχηκεν. Ἐγένετο οὖν ἑσπέρα, καὶ ἐγένετο πρωΐ. Τὸ ἡμερονύκτιον λέγει. Καὶ οὐκέτι προσηγόρευσεν, ἡμέρα καὶ νὺξ, ἀλλὰ τῷ ἐπικρατοῦντι τὴν πᾶσαν προσηγορίαν ἀπένειμε. Ταύτην ἂν καὶ ἐν πάσῃ τῇ Γραφῇ τὴν συνήθειαν εὕροις, ἐν τῇ τοῦ χρόνου μετρήσει ἡμέρας ἀριθμουμένας, οὐχὶ δὲ καὶ νύκτας μετὰ τῶν ἡμερῶν. Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν, ὁ ψαλμῳδός φησιν. Καὶ πάλιν ὁ Ἰακώβ: Αἱ ἡμέραι τῆς ζωῆς μου μικραὶ καὶ πονηραί. Καὶ πάλιν, Πάσας τὰς ἡμέρας τῆς ζωῆς μου. Ὥστε τὰ νῦν ἐν ἱστορίας εἴδει παραδοθέντα νομοθεσία ἐστὶ πρὸς τὰ ἑξῆς. Καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα μία. Τίνος ἕνεκεν οὐκ εἶπε πρώτην, ἀλλὰ μίαν; καίτοιγε ἀκολουθότερον ἦν τὸν μέλλοντα ἐπάγειν δευτέραν καὶ τρίτην καὶ τετάρτην ἡμέραν, τὴν κατάρχουσαν τῶν ἐφεξῆς πρώτην προσαγορεῦσαι. Ἀλλὰ μίαν εἶπεν, ἤτοι τὸ μέτρον ἡμέρας καὶ νυκτὸς περιορίζων, καὶ συνάπτων τοῦ ἡμερονυκτίου τὸν χρόνον, ὡς τῶν εἰκοσιτεσσάρων ὡρῶν μιᾶς ἡμέρας ἐκπληρουσῶν διάστημα, συνυπακουομένης δηλονότι τῇ ἡμέρᾳ καὶ τῆς νυκτὸς, ὥστε κἂν ἐν ταῖς τροπαῖς τοῦ ἡλίου συμβαίνῃ τὴν ἑτέραν αὐτῶν ὑπερβάλλειν, ἀλλὰ τῷ γε ἀφωρισμένῳ χρόνῳ ἐμπεριγράφεσθαι πάντως ἀμφοτέρων τὰ διαστήματα: ὡς ἂν εἰ ἔλεγε, τὸ τῶν τεσσάρων καὶ εἴκοσιν ὡρῶν μέτρον, μιᾶς ἐστιν ἡμέρας διάστημα: ἢ, ἡ τοῦ οὐρανοῦ ἀπὸ τοῦ αὐτοῦ σημείου ἐπὶ τὸ αὐτὸ πάλιν ἀποκατάστασις ἐν μιᾷ ἡμέρᾳ γίνεται: ὥστε ὁσάκις ἂν ἑσπέρα καὶ πρωΐα κατὰ τὴν τοῦ ἡλίου περιφορὰν ἐπιλαμβάνῃ τὸν κόσμον, μὴ ἐν πλείονι χρόνῳ, ἀλλ' ἐν μιᾶς ἡμέρας διαστήματι τὴν περίοδον ἐκπληροῦσθαι. Ἢ κυριώτερος ὁ ἐν ἀπορρήτοις παραδιδόμενος λόγος, ὡς ἄρα ὁ τὴν τοῦ χρόνου φύσιν κατασκευάσας Θεὸς, μέτρα αὐτῷ καὶ σημεῖα τὰ τῶν ἡμερῶν ἐπέβαλε διαστήματα, καὶ ἑβδομάδι αὐτὸν ἐκμετρῶν, ἀεὶ τὴν ἑβδομάδα εἰς ἑαυτὴν ἀνακυκλοῦσθαι κελεύει, ἐξαριθμοῦσαν τοῦ χρόνου τὴν κίνησιν. Τὴν ἑβδομάδα δὲ πάλιν ἐκπληροῦν τὴν ἡμέραν μίαν, ἑπτάκις αὐτὴν εἰς ἑαυτὴν ἀναστρέφουσαν, τοῦτο δὲ κυκλικόν ἐστι τὸ σχῆμα, ἀφ' ἑαυτοῦ ἄρχεσθαι, καὶ εἰς ἑαυτὸ καταλήγειν. Ὃ δὴ καὶ τοῦ αἰῶνος ἴδιον, εἰς ἑαυτὸν ἀναστρέφειν, καὶ μηδαμοῦ περατοῦσθαι. Διὰ τοῦτο τὴν κεφαλὴν τοῦ χρόνου οὐχὶ πρώτην ἡμέραν, ἀλλὰ μίαν ὠνόμασεν: ἵνα καὶ ἐκ τῆς προσηγορίας τὸ συγγενὲς ἔχῃ πρὸς τὸν αἰῶνα. Τοῦ γὰρ μοναχοῦ ἀκοινωνήτου πρὸς ἕτερον ἡ τὸν χαρακτῆρα δεικνύουσα, οἰκείως καὶ προσφυῶς προσηγορεύθη μία. Εἰ δὲ πολλοὺς ἡμῖν αἰῶνας παρίστησιν ἡ Γραφὴ, αἰῶνα αἰῶνος, καὶ αἰῶνας αἰώνων πολλαχοῦ λέγουσα, ἀλλ' οὖν κἀκεῖ οὐχὶ πρῶτος, οὐδὲ δεύτερος, οὐδὲ τρίτος ἡμῖν αἰὼν ἀπηρίθμηται: ὥστε μᾶλλον καταστάσεων ἡμῖν καὶ πραγμάτων ποικίλων διαφορὰς, ἀλλ' οὐχὶ περιγραφὰς καὶ πέρατα καὶ διαδοχὰς αἰώνων ἐκ τούτου δείκνυσθαι. Ἡμέρα γὰρ Κυρίου, φησὶ, μεγάλη καὶ ἐπιφανής. Καὶ πάλιν, Ἵνα τί ὑμῖν ζητεῖν τὴν ἡμέραν τοῦ Κυρίου; Καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς. Σκότος δὲ, δηλονότι τοῖς ἀξίοις τοῦ σκότους. Ἐπεὶ ἀνέσπερον καὶ ἀδιάδοχον καὶ ἀτελεύτητον τὴν ἡμέραν ἐκείνην οἶδεν ὁ λόγος, ἣν καὶ ὀγδόην ὁ ψαλμῳδὸς προσηγόρευσε, διὰ τὸ ἔξω κεῖσθαι τοῦ ἑβδοματικοῦ τούτου χρόνου. Ὥστε κἂν ἡμέραν εἴπῃς, κἂν αἰῶνα, τὴν αὐτὴν ἐρεῖς ἔννοιαν. Εἴτε οὖν ἡμέρα ἡ κατάστασις ἐκείνη λέγοιτο, μία ἐστὶ καὶ οὐ πολλαί: εἴτε αἰὼν προσαγορεύοιτο, μοναχὸς ἂν εἴη καὶ οὐ πολλοστός. Ἵνα οὖν πρὸς τὴν μέλλουσαν ζωὴν τὴν ἔννοιαν ἀπαγάγῃ, μίαν ὠνόμασε τοῦ αἰῶνος τὴν εἰκόνα, τὴν ἀπαρχὴν τῶν ἡμερῶν, τὴν ὁμήλικα τοῦ φωτὸς, τὴν ἁγίαν κυριακὴν, τὴν τῇ ἀναστάσει τοῦ Κυρίου τετιμημένην. Ἐγένετο οὖν ἑσπέρα, φησὶ, καὶ ἐγένετο πρωΐ, ἡμέρα μία. Ἀλλὰ γὰρ καὶ οἱ περὶ τῆς ἑσπέρας ἐκείνης λόγοι ὑπὸ τῆς παρούσης ἑσπέρας καταληφθέντες, ἐνταῦθα ἡμῖν τὸν λόγον ὁρίζουσιν. Ὁ δὲ Πατὴρ τοῦ ἀληθινοῦ φωτὸς, ὁ τὴν ἡμέραν κοσμήσας τῷ οὐρανίῳ φωτὶ, ὁ τὴν νύκτα φαιδρύνας ταῖς αὐγαῖς τοῦ πυρὸς, ὁ τοῦ μέλλοντος αἰῶνος τὴν ἀνάπαυσιν εὐτρεπίσας τῷ νοερῷ καὶ ἀπαύστῳ φωτὶ, φωτίσειεν ὑμῶν τὰς καρδίας ἐν ἐπιγνώσει τῆς ἀληθείας, καὶ ἀπρόσκοπον ὑμῶν διατηρήσειε τὴν ζωὴν, παρεχόμενος ἡμῖν, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατεῖν, ἵνα ἐκλάμψητε, ὡς ὁ ἥλιος ἐν τῇ λαμπρότητι τῶν ἁγίων, εἰς καύχημα ἐμοὶ, εἰς ἡμέραν Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.