The controversy over which calendar should be used to set God's holy days remains a persistent issue within the church of God, sparking strong opinions and deep divisions. Many publications advocate for a return to what they call God's calendar or the biblical calendar, arguing that the Hebrew calendar is not biblical. This debate centers on critical points such as determining the beginning of the year, identifying when a new moon is new, the use of postponements, intercalation, and the choice between observation and calculation. Some also object to the names of the months on the Hebrew calendar, claiming they indicate it is not of God. A calendar, as defined by standard dictionaries, is a system for organizing the civil year, arranging days, weeks, and months in a specific order, often in a tabular form. However, no such explicit table or system for setting holy days exists in the Scriptures. The closest reference is the list of holy days in Leviticus 23, which serves as a schedule of events, yet lacks an underlying tabular structure to fix their dates precisely. Due to this absence, individuals seek scriptural evidence or implied rules to establish a system for arranging time, though the few rules present are unclear and open to varied interpretations. Essential elements for creating an accurate calendar are either missing or vague, leading to arbitrary decisions. Key questions in the debate include when the new moon occurs—whether at the first faint crescent, at conjunction with the sun, or when it disappears—and which new moon to use relative to the spring equinox or the green ears of barley in Palestine. Further disputes arise over whether to determine the new moon by observation or calculation, and from which location on earth this should be done. Intercalation, the insertion of time to align the calendar with the heavens, also lacks clear biblical guidance, yet is deemed necessary by many. These unresolved issues result in multiple methods for calculating the start of the new year, each with its own supporters citing scriptural support. Opposition to the Hebrew calendar often focuses on its postponements and calculated method, with critics claiming the Bible does not mention postponements and advocating for observation-based methods. Observation involves visually determining the new year and months through signs like barley growth or new moon sightings, while the calculated method of the Hebrew calendar uses astronomical and mathematical averages of heavenly bodies' speeds. Although observation is inferred in the Scriptures and historically practiced by ancient Israel, it is subject to variables like weather, which can disrupt planning for holy days. The fixed Hebrew calendar, using average speeds, incorporates postponements to harmonize with the irregular movements of heavenly bodies, ensuring consistency and enabling unified observance of God's holy days across diverse regions. Despite criticisms that postponements were created for convenience, they are primarily adjustments to align the calendar with celestial events and to respect the sanctity of Sabbaths by preventing holy days from interfering with each other. These adjustments facilitate preparation, reflecting a commitment to proper observance rather than mere comfort. The Hebrew calendar, with its proven reliability over centuries, continues to serve as a unifying tool for God's people in observing His appointed times.

The Biblical calendar, as understood within the context of God's providence, is a critical instrument for worship and unity among His people. It is evident that God, in His sovereignty and faithfulness, would not fail to provide His children with a calendar essential for properly honoring Him. The notion that He would neglect such a provision for centuries, only to reveal a new calendar at the end of days, is contrary to His nature as a faithful and caring Creator. Historically, figures like Noah, Abraham, David, and Moses operated under a calendar that God approved, suggesting its long-standing presence and divine endorsement. The Calculated Hebrew Calendar, used by both the church of God and the Jews, has been the consistent framework for tracking time and organizing worship. This calendar, though not fully detailed with precise rules in the Scriptures, is seen as a divine provision, with the Jews appointed as its caretakers under God's oversight. The Bible does not provide specific instructions for calendar creation, such as rules for determining the new moon, intercalation, or the exact timing of seasons. Instead, it offers general guidelines, leaving the detailed structure to historical establishment under divine guidance. The authority to set these rules was given in the past, ensuring consistency and predictability necessary for a worldwide church, ruling out methods like visual observation of the new moon which can lead to confusion and division. Postponements, or calendrical adjustments, within the Calculated Hebrew Calendar are necessary to align with heavenly movements and maintain unity. These adjustments, often placed around the first of Tishri due to astronomical and practical considerations, reflect a merciful intent to ensure preparation days before holy days or Sabbaths, facilitating worship without privation. The accusation that such adjustments are merely for convenience overlooks their fitting and appropriate nature as acts of consideration for God's people. The defining issue surrounding the calendar is faith in God's faithfulness to provide and preserve an essential tool for His church. Changing the established calendar represents a lack of trust in His providence and introduces disunity, as no historical record exists of the church of God rejecting the Calculated Hebrew Calendar for one of their own design. Thus, the calendar stands as a testament to God's unwavering care for His children, ensuring they can respond to Him in worship and service through a unified and consistent measure of time.