The Biblical Calendar of History

The Clue Phrase “Called His Name”
In Genesis 4 and 5, we read of the birth of Enosh to Seth. Why did
God use different language to describe this event in Genesis 4 from that
in Genesis 5? In Genesis 4:26, “And to Seth, to him also there was born
a son; and he called his name Enos.” [Note: All Scripture references
are from the King James Bible.] But the Bible says in Genesis 5:6, “And
Seth lived an hundred and five years, and begat Enos.” Why did God
use the phrase “called his name” in connection with the birth of Enos in
Genesis 4 but not in Genesis 5? It is obvious that the phrases “[Seth]
begat Enos” or “Methuselah begat Lamech” did not ensure that Enos
was the immediate son of Seth or Lamech of Methuselah. Many instances
can be found where a father-son relationship appears to be
indicated and yet other Scriptural evidence points to a more distant
ancestry. Matthew 1:1, where Jesus is referred to as the Son of David,
and David, the son of Abraham, is illustrative.
A more careful examination of the Scriptures reveals why the phrase
“called his name,” which is the Hebrew qara, was used. In every place
where this phrase is employed, there can be no doubt of the existing
relationship; invariably it is indicative of parent and child. Thus, the
Bible says, for example, in Genesis 21:3, “Abraham called the name of
his son that was born unto him, whom Sarah bare to him, Isaac.” We
read in Genesis 25:25, “And they called his name Esau,” and Isaiah
7:14, “Behold, a virgin shall conceive, and bear a son, and shall call
his name Immanuel.” In every instance where this “clue” phrase appears,
one can be certain that an immediate son is being described and
not a more remote descendant.
Thus, God’s use of this “clue” phrase assures us that Seth was the
immediate son of Adam (Gen. 4:25), Enos of Seth (Gen. 4:26), and
Noah of his father, Lamech (Gen. 5:28-29). What about the rest of the
names appearing in these genealogies under discussion? Two are decipherable.
Other Biblical evidence shows clearly that Shem was the immediate
son of Noah, even though the phrase “called his name” is not
used.1 The Bible shows, too, by other information that when Terah was
130 he became the father of Abram.2 But in the case of all the other
names listed in these chapters, there is no Biblical evidence of any kind
that points to an intermediate father-son relationship. In fact, there is
internal evidence within these accounts that points to other than immediate
father-son relationships.3
An Ancient Calendar
In further reflection upon this situation, two Biblical notices should
be examined. The first is that of Genesis 7 and 8, where the dates of the
flood events are referenced to the age of Noah. Genesis 8:13 records:
And it came to pass in the six hundredth and first year, in the first
month, the first day of the month, the waters were dried up from off the
Genesis 7:6 tells us:
Noah was six hundred years old when the flood of waters was upon
the earth.
Could the calendars of ancient peoples have been tied to the life
spans of certain individuals?
The second notice is that of the New Testament where Christ declares
in Matthew 24:34:
This generation shall not pass, till all these things be fulfilled.
In this reference, Christ is speaking of events that will take place
just before His return. He is, therefore, insisting that “this generation”
will continue for at least almost two thousand years, for this much time
has now elapsed, and all the events of which He prophesied in Matthew
24 have not yet happened. As a matter of fact, this is the generation of
Jesus Christ. For instance, the year A.D. 1999 is the year of our Lord.4
The events of today are dated exactly as they were in Noah’s day, by
reference to the birth date of a person.
Since this method of dating events was practiced in Noah’s day,
was suggested by Jesus Himself, and is actually the practice used today,
could not this have been the method described in Genesis 5 and 11?
Is it not possible that these accounts are a calendar which gives the
name of the patriarch whose life span was the reference point of his
period or generation in history?This would make abundant sense because
it provides continuity and clarity in historical reckoning.

Strangers are come into the sanctuaries of the Lord’s house.

Jeremiah 51:51

In this account the faces of the Lord’s people were covered with shame, for it was a terrible thing that men should intrude into the Holy Place reserved for the priests alone. Everywhere about us we see like cause for sorrow. How many ungodly men are now educating with the view of entering into the ministry! What a crying sin is that solemn lie by which our whole population is nominally comprehended in a National Church! How fearful it is that ordinances should be pressed upon the unconverted, and that among the more enlightened churches of our land there should be such laxity of discipline. If the thousands who will read this portion shall all take this matter before the Lord Jesus this day, He will interfere and avert the evil which else will come upon His Church. To adulterate the Church is to pollute a well, to pour water upon fire, to sow a fertile field with stones. May we all have grace to maintain in our own proper way the purity of the Church, as being an assembly of believers, and not a nation, an unsaved community of unconverted men. Our zeal must, however, begin at home. Let us examine ourselves as to our right to eat at the Lord’s table. Let us see to it that we have on our wedding garment, lest we ourselves be intruders in the Lord’s sanctuaries. Many are called, but few are chosen; the way is narrow, and the gate is strait. O for grace to come to Jesus aright, with the faith of God’s elect. He who smote Uzzah for touching the ark is very jealous of His two ordinances; as a true believer I may approach them freely, as an alien I must not touch them lest I die. Heartsearching is the duty of all who are baptized or come to the Lord’s table. “Search me, O God, and know my way, try me and know my heart.”

This sickness is not unto death.

August 17

John 11:4
This sickness is not unto death.

From our Lord’s words we learn that there is a limit to sickness. Here is an “unto” within which its ultimate end is restrained, and beyond which it cannot go. Lazarus might pass through death, but death was not to be the ultimatum of his sickness. In all sickness, the Lord saith to the waves of pain, “Hitherto shall ye go, but no further.” His fixed purpose is not the destruction, but the instruction of His people. Wisdom hangs up the thermometer at the furnace mouth, and regulates the heat. 1. The limit is encouragingly comprehensive. The God of providence has limited the time, manner, intensity, repetition, and effects of all our sicknesses; each throb is decreed, each sleepless hour predestinated, each relapse ordained, each depression of spirit foreknown, and each sanctifying result eternally purposed. Nothing great or small escapes the ordaining hand of Him who numbers the hairs of our head. 2. This limit is wisely adjusted to our strength, to the end designed, and to the grace apportioned. Affliction comes not at haphazard-the weight of every stroke of the rod is accurately measured. He who made no mistakes in balancing the clouds and meting out the heavens, commits no errors in measuring out the ingredients which compose the medicine of souls. We cannot suffer too much nor be relieved too late. 3. The limit is tenderly appointed. The knife of the heavenly Surgeon never cuts deeper than is absolutely necessary. “He doth not afflict willingly, nor grieve the children of men.” A mother’s heart cries, “Spare my child”; but no mother is more compassionate than our gracious God. When we consider how hard-mouthed we are, it is a wonder that we are not driven with a sharper bit. The thought is full of consolation, that He who has fixed the bounds of our habitation, has also fixed the bounds of our tribulat

Revelation {22:2}

In the midst of the street of it, and on either side of the river, [was there] the tree of life, which bare twelve [manner] of fruits, [and] yielded her fruit every month: and the leaves of the tree [were] for the healing of the nations. {22:3} And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:


{1:1} Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. {1:2} But his delight [is] in the law of the LORD; and in his law doth he meditate day and night. {1:3} And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. {1:4} The ungodly [are] not so: but [are] like the chaff which the wind driveth away. {1:5} Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. {1:6} For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

Genesis {3:7} And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.

Genesis {8:11} And the dove came in to him in the evening; and, lo, in her mouth [was] an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.

Leviticus {26:36} And upon them that are left [alive] of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.

“The Righteous Judgment of God”

God is the one true judge.
Judging another condemns yourself. God will lead one through long suffering for him to reach repentance and bring him closer to God whether this is through suffering or rewards.
2:12 Those who don’t know Christ won’t be judged but those who do will.
He talks of how the law is written, but, also, people have the law written in their hearts.

Jesus and the Law

One of the major laws in the Old Testament deals with circumcision. Paul uses circumcision in both the literal text and as symbolism throughout Romans.
He condemns Jews who condemn Gentiles (non Jews) who aren’t circumcised but are obedient to God.
He condemns those who pass judgment while they do the very things they themselves condemn.
Circumcision takes a double meaning here-don’t condemn the uncircumcised while they are in their hearts obeying God.
Paul says that while they’re (the Gentiles) physically not circumcised, by accepting the faith of Christ and being obedient to His word, they are Holy (circumcised in their hearts and souls).
This was a bold statement back in those days with Christianity being very new and the Old.