On the last occasion, I wrote about Easter, when we celebrate Jesus’s resurrection from the dead. While too much can be made of a holiday or feast day (New International Version Bible, 2011, Col 2:16-17), the timing of this particular blog post has encouraged me to study the Bible to derive meaning from another event that occurred two thousand years ago and specifically, seven weeks after the resurrection of Jesus, on the day of Pentecost (Acts 2:1). What did the apostles already understand about Pentecost, even before the transformational events of that day occurred? Let’s explore the significance of Pentecost as depicted in the Old Testament, seeking to enrich our understanding of the context of Acts 2.

The Firstfruits of Wheat

The name Pentecost literally means “the fiftieth day” (Ferguson, 1993). It is basically the Greek term for the Old Testament Jewish festival referred to as the Feast of Weeks or Feast of Harvest (Ferguson, 1993). Its comparable Jewish term is Shavuot (Moore, 2013). Perhaps not surprisingly, debate existed about when to observe this Feast of Weeks (Ferguson, 1993).

Pentecost or the Feast of Weeks originated as a celebration of the grain harvested in the spring (Ferguson, 1993). Different grains were planted during the Mediterranean fall, and farmers began to harvest wheat around this time (Ferguson, 1993). The writer of Exodus mentioned this Feast of the Harvest as a celebration of firstfruits (Ex 23:16; see also Num 28:26), calling on God’s people to “celebrate the Festival of Weeks with the firstfruits of the wheat [emphasis added] harvest” (Ex 34:22). As Leviticus counseled God’s people,

“‘From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off seven full weeks. Count off fifty days up to the day after the seventh Sabbath, and then present an offering of new grain to the Lord. From wherever you live, bring two loaves made of two-tenths of an ephah of the finest flour, baked with yeast, as a wave offering of firstfruits to the Lord.

Lev 23:15-17

Right away, a similarity between the Feast of Weeks and the earlier festival, the Feast of Unleavened Bread, arises. Both talk about “first grain” (Lev 23:10), or, as the NIV heading and many translations have exactly rendered the text, a variation of firstfruits (the ESV, NKJV, NASB, LSB, AB, ASV, ERV, NHEB, and WBT all use firstfruits, first fruits, or first-fruits). The firstfruits of the grain harvest offered around the time of the Feast of Unleavened Bread was of barley, while the firstfruits of grain offered seven weeks later were of wheat (LeRoux, 2006; Milgrom, 1997). This assertion on the wheat harvest coincided with Exodus 34:22. Interestingly, the timing of the barley and wheat harvests provided an interesting backdrop to the story of Ruth (Biblehub, n.d.). Exodus 9:31-32 also clearly recorded that wheat ripened later than flax and barley. Milgrom (1997) asserted that firstfruit offerings evolved from individual farmers bringing them before God to when all Israel brought such offerings as a community before the LORD.

Waiting to Rejoice

While the Feast of Unleavened Bread and the Feast of Weeks similarly included an offering of the firstfruits from grain, an intriguing contrast also emerges. Milgrom (1997) argued that the Deuteronomic record omitted any call to rejoice during the first festival, whereas Deuteronomy 16:11 and 16:14-15 called God’s people to be joyful or rejoice in the following festivals, that of Weeks and Booths. Milgrom explained that the first feast marked the beginning of unstable weather, which cleared up only by the time of the next feast. Milgrom also claimed that an Egyptian east wind, the Sirocco, blows for about seven weeks between April and June, increasing temperatures and lowering humidity, thus drying out and killing vegetation. Milgrom referenced passages such as Genesis 41:6 and 23, Isaiah 27:8, Ezekiel 17:10 and 19:12, and Jonah 4:8 and claimed that the Arabic name for this wind is related to the Arabic and Hebrew words for “fifty.” Milgrom argued persuasively, illustrating how the weather provided an interesting backdrop to the character of the annual Jewish celebrations.

Yeast

Another intriguing distinction between the Feast of Unleavened Bread and the Feast of Weeks was how the grain for the bread was prepared. In the first festival, the bread contained no leavening or yeast. Prinz (2021) wondered if the only reason for this was because they had no time as they fled (Ex 12:39), noting that the Israelites had enough time to ask and receive from the Egyptians gold, silver and clothing (Ex 12:35-36). Prinz offered another explanation: the ancient Egyptians were experts at making leavened bread, offering baked goods in their cult and pagan rituals, so, as God intended His people to distance themselves from these blasphemous practices, they were commanded not to leaven their bread as they fled into the wilderness.

However, by the time that God’s people had distanced themselves from the Egyptians, removed from the temptation to follow their idolatry (Prinz, 2021), the use of leavening such as yeast was no longer forbidden. As such, Leviticus recorded that at the Feast of Weeks, “from wherever you live, bring two loaves made of two-tenths of an ephah of the finest flour, baked with yeast [emphasis added], as a wave offering of firstfruits to the Lord” (Lev 23:17). The subsequent use of yeast reminds us that yeast is neither intrinsically good or bad, as New Testament references easily describe. Prinz (2021), for example, observed that in the text, old leavening was harmful and unnecessary (I Cor 5:6-8), whereas yeast worked into dough illustrated the growth of the kingdom (Matt 13:33; Luke 13: 20-21).

Two Loaves of Bread

In addition, the Leviticus writer called for two loaves to be offered (Lev 23:17). Moore (2013) argued that these loaves, offered at the Feast of Weeks, foreshadowed the bringing together of Jews and Gentiles on Pentecost as depicted in Acts 2. Moore (2013) noted that Jews typically read the Book of Ruth, itself a story of a Gentile woman becoming incorporated into the community of Jews, at Shavuot. Furthermore, he wrote that

Ruth was blessed by becoming a member of Israel, and Israel, in turn, was blessed by her becoming the ancestor of King David and the Messiah. At Pentecost in 33ad, Gentile proselytes as well as natural Jews were incorporated into the commonwealth of Israel.

(Moore, 2013, p. 183)

As these examples illustrate, these Feast of Weeks details—specifically, the offering of firstfruits, waiting through a period of uncertainty, the use of yeast, and the offering two breads—as depicted in the Hebrew Bible (Old Testament) carried meaning for the Jews and converts to Judaism present on that day described Acts 2.  In addition to these details, another layer of meaning associated with the Feast of Weeks deserves discussion now.

Renewing a Covenant

Ferguson (1993) stated that the Feast of Weeks eventually took on another level of significance, as a commemoration of the giving of the covenant at Mt. Sinai (Exodus 19). Ferguson claimed that associating Pentecost as a renewal of the covenant between man and God began around 270 A.D. VanderKam (2002) contended that such an association with a covenant began even earlier, perhaps around 160-150 B.C. He argued that the connection was to God’s covenant with Noah, as recorded in an ancient Jewish text:

And He gave to Noah and his sons a sign that there should not again be a flood on the earth. He set His bow in the cloud for a sign of the eternal covenant that there should not again be a flood on the earth to destroy it all the days of the earth. For this reason it is ordained and written on the heavenly tablets, that they should celebrate the feast of weeks in this month once a year, to renew the covenant every year.

(The Book of Jubilees, ca. 2^nd century B.C./1917, 6:15-17)

If the dating of this text is accepted, then clear evidence existed that Pentecost was recognized as a time when the Jews renewed their covenant with God. Interestingly, on the day of Pentecost in Acts 2, God initiated a new covenant with His people. 

On the Day of Pentecost in Acts 2

These thoughts now come together to enrich our understanding of the background of Pentecost, adding meaning to the events recorded in Acts 2. First, at the first festival of the year, the Feast of Unleavened Bread, the people made an offering of firstfruits. In the New Testament, Jesus, the Passover lamb (I Cor 5:7), whose sacrifice we honor at Easter, was also considered a firstfruits (1 Cor 15:23). At the second festival, Pentecost, a firstfruits of wheat was offered. Today, we now consider that day as when the Holy Spirit first became accessible to all who believed, repented, confessed Jesus as Lord and Savior, and were baptized (Acts 2: 36-39).

Secondly, the idea that Pentecost marked the first time in the year for publicly joyful celebration echoed into the Acts narrative. For the forty days after His resurrection, Jesus taught the disciples about the kingdom of God (Acts 1:3). The disciples gathered together, but protected themselves from the authorities, remaining behind locked doors (John 20:19, 26). It was only after the Holy Spirit, “the gift my Father promised” (Acts 1:4) had arrived on the scene, that the disciples would venture out boldly with the Holy Spirit guiding them. Just as the Jews waited patiently between April and June for the uncertainties of the weather from a withering east wind to subside, so the apostles, after a period of patient waiting, began to proclaim the gospel to others boldly and with great joy on the day of Pentecost.

As mentioned earlier, the two breads offered at the Feast of Weeks foreshadowed the bringing of both Jews and Gentiles before God at Pentecost in Acts 2, a reality made more emphatic after Peter preached to Cornelius (Acts 10). And, just as the Feast of Weeks may have been celebrated as a time to renew a covenant with God, so the day of Pentecost as depicted in Acts 2 marked a new covenant, enacted only through Christ. The veil of the old covenant was removed (2 Cor 3:14), so that a new covenant, empowered by the Spirit, could begin to transform all of us into the LORD’s image “with ever-increasing glory” (2 Cor 3:18).

Conclusion

I hope that this exploration of the background of the Jewish festival known as Shavuot, later called Pentecost, enlarges our understanding of why God created that world-changing moment on that day, two thousand years ago. Sometimes we read God’s ordinances in the Old Testament and wonder what significance they may still have for us. Blessed by the grace of God through Jesus, we understand that today holiday observances are but “a shadow of the things … to come” (Col 2:17).  Speaking just for myself, I marvel at how the details of the Jewish tradition deepen and enrich the meaning of what unfolded on Pentecost in the first century. 

*******

Questions for Individual or Group Discussion

1. After reading this post, now read Acts 2:1-21. What observations, insights, and questions do you have about the background reading and the text? Discuss in your small group.
2. The firstfruits of a crop hint at a mature harvest to come. For instance, firstfruits could describe the first converts in a region (Rom 16:5, I Cor 16:15). Do you see signs of a mature harvest in your near future? Discuss in your small group.
3. How can you or your small group be the yeast for personal transformation or greater unity in the church? What actions can you take?
4. Many of us renew our personal covenant with God on special occasions, such as on the day we were baptized. When was the last time you renewed your covenant with God?
5. What uncertainties rob you of your joy in the Holy Spirit? Share with a friend.

*******

References

Biblehub. (n.d.). Barley and wheat harvests. In Topical encylopedia. Retrieved May 19, 2025

from https://biblehub.com/topical/b/barley_and_wheat_harvests.htm

Ferguson, E. (1993). Backgrounds of early Christianity (2nd Ed.). Eerdmans.

Le Roux, M. (2006). Celebrating the feasts of the Old Testament in Christian contexts. HTS:

Theological Studies, 62(3), 1001–1028.

Milgrom, J. (1997). The firstfruits festivals of grain and the composition of Leviticus 23:9-

21. In M. Cogan, B. L. Eichler, & J. H. Tigay (Eds.), Tehillah le-Moshe: Biblical and

Judaic studies in honor of Moshe Greenberg (pp. 81–90). Penn State University Press.

https://doi.org/10.5325/j.ctv1bxh2df.14

Moore, M. (2013). Pentecost and the plan of God. The Reformed Theological Review,

           72(3), 172–184.

New International Version Bible. (2011). NIV Online. https://biblegateway.com/niv/

Prinz, D. R. (2021). The polemics of leaven at Passover and Shavuot. CCAR Journal, 68(2–3),

235–257.

The Book of Jubilees (R. H. Charles, Trans.). (1917). The Society for Promoting Christian

Knowledge. (Original work published ca. 2^nd century B.C.)

VanderKam, J. C. (2002). Covenant and Pentecost. Calvin Theological Journal, 37(2), 239–254.