Shavuot is one of the three mandatory pilgrim feasts that were given by the Lord. They are described, in detail, in the book of Leviticus. The date of Shavuot was, and still is, set by counting from the Feast of Firstfruits, which is an offering to the Lord required during the spring feast of Passover.
The Passover took place at the time of the barley harvest. A wave offering was to be given to the Lord the day after the Sabbath. It was to be a sheaf of first-fruits from the harvest (Leviticus 23:10-11). This signified the giving back to God of the first-fruits of the harvest, which He had provided for His people. It was also an acknowledgment that the people knew the bounty came from God and it was to Him that thanks should be given.
From the day of the barley harvest’s first-fruits offering, the Israelites were told to count seven Sabbaths (which would be seven weeks or 49 days), and include the day following the seventh Sabbath, making it a total of 50 days (Leviticus 23:15-16). The time for Shavuot would then be early summer, usually mid-May to mid-June on our calendars, which is the time of the wheat harvest in Israel.
Leviticus 23:15-16 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.
The Feast of Shavuot is also referred to as the Feast of Weeks (based on the completion of seven weeks), and the time between the two Feasts (the 50 days) is referred to as the Counting of the Omer (a dry measure or sheaf of grain).
Something unique about the Feast of Shavuot is the contrast between that feast and the early spring Feast of Passover. Both Feasts are centered around grain harvests, which is different than the fall Feast that occurs at the time of the fruit harvest.
The barley harvest at the time of Passover is very Jewish in nature, in type, and in patterns. The setting of the story of redemption recorded in the book of Ruth is at the time of the barley harvest. The book tells of a kinsman redeemer who was needed to redeem the land and restore Naomi to her inheritance. This was done by the kinsman redeemer Boaz, who took for himself a gentile bride, Ruth, who came to Bethlehem because of Naomi, an Israelite. Ruth is considered to be a type, or a whisper, of the church. In the kinsman redeemer Boaz, we see a beautiful picture, or type, of our Kinsman Redeemer, Jesus Christ. The book of Ruth presents a picture of Christ in His incarnation and His work as Kinsman Redeemer. The events in the book took place at the time of Passover, as did the Lord’s death, burial, and resurrection. It also pictures the Bride of Christ, the Church, redeemed by her Kinsman Redeemer. While it is often said that the book is about the Church, we must be careful in saying that. Jesus came to the lost sheep of the house of Israel (which is symbolized by Naomi), but he died to pay the redemption price of all people. Jesus opened the way to salvation first to the Jews, but sadly they rejected Him. And so the Church is largely Gentile and typologically a Gentile Bride (like Ruth).
The event of the Book of Ruth, at the time of Passover, is about Jesus’ redemptive work and typologically about the beginning of the Church. The 50 days, from the barley harvest to the wheat harvest, typologically represents the church age. The wheat growing in the fields represents the growing Church throughout the last two centuries. When the fields are ready for harvest, there will be the in-gathering of those who trust in Christ and are redeemed by Him.
Israel was an agrarian culture and so it’s no surprise that there are many parables with horticultural themes. Examples include the parable of the sower that speaks of seeds (the Word of God) being planted and growing (Matthew 13, Mark 4). And, we are to be laborers in the fields (Matthew 9:37-38, Luke 10:2); and the harvest will come when the fields are “white for harvest (John 4:35).
Shavuot has many whispers of the church age, and this feast seems much less “Jewish” than the spring and fall feasts. While the Jews call this feast Shavuot, the Greek word for it is pentekostos (meaning fifty). From penetdostos, we get the English transliteration of Pentecost. In the church, Pentecost is understood to be the time when the church was “born.” It is the time when Jesus ascended to Heaven and sent the Holy Spirit.
Another interesting thing regarding the Feast of Shavuot/Pentecost is that the Israelites were told to offer two loaves of leavened bread to the Lord. In contrast, during the spring feast of Passover, they were to remove all leaven from their homes. This removal of leaven, which represents sin in the Bible, is symbolic of removing sin from their lives. However at Shavuot/Pentecost, 50 days later, God commands that they bake two loaves of bread with leaven.
Leviticus 23:17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD.
Before explaining the reasoning why leaven might be baked in these loaves, let’s compare and contrast the Feasts of Passover and Shavuot and look at the typology.
A most interesting question about this feast is, why would leavened bread be acceptable to the Lord? Remember, leaven typologically represents sin.
The simple answer is found in understanding the typology. Yes, leaven still represents sin. And Jesus even expanded upon that by saying it represented the false doctrine of the Pharisees (Matthew 16:12), which is sin. Yet, at the time of Shavuot, leaven is put into the “fine flour” from the wheat harvest and baked. The lump rises and it is baked and becomes bread.
The leaven is sin. The fine flour of wheat represents Christians. When the loaves are baked, the leaven is covered by bread that has risen and the leaven can no longer be detected. As Christians, we are covered by the Bread of Heaven (John 6:51). He had sin (leaven) put upon Him and He gave His life to pay for sin. He died and rose to glory. Jesus is the Bread of Life (John 6:35) who covers our sin. So the two loaves represent the Church, people who belong to Jesus. There are two loaves to represent both the Jews and Gentiles. During this season (the church age) all who belong to Jesus have sin in them but they are acceptable to God because they are covered by the Bread (Christ). When the Father looks upon a sinner who has been redeemed by Jesus, He does not see the leaven, the sins within us that we still commit, He sees the perfect bread of Heaven…HIS SON.
There is much more that points to Shavuot having typology that represents the church…too much to cover here. However, one more significant consideration is from Jewish tradition. Jewish tradition says that Enoch, who predated the time when the Feasts were given, was born at this time of year. He was not of Abraham, he was a Gentile. Jewish tradition also says that he was translated (raptured) to Heaven at the same time of year. Typologically, Enoch is considered a “picture” or “whisper” of the primarily Gentile Church, and we know that the church was “born” at the time of Shavuot/Pentecost=). So it causes us to wonder, could it be that the Church will be raptured to Heaven at the same time of year–Shavuot/Pentecost?
When we consider that Jesus’ first coming completely fulfilled the spring Feast of Passover and His second coming will completely fulfill the fall Feast of Tabernacles (He will come again to tabernacle/dwell with us), is it possible that the Feast of Shavuot has been partially fulfilled with the birth of the Church (the Body of Christ) and will be completely fulfilled when Jesus returns for His bride, the Church, and raptures His own to Heaven? It’s something interesting and worthy of consideration.
Keep in mind that patterns and typology cannot be fully understood. It’s only with full revelation that we can look back and determine which patterns and types were prophetic (e.g. Jesus was the fulfillment of the patterns and types in the Feast of Passover. He was the Paschal Lamb). Also, just as with young earth creationism, not everyone in the Church holds the same view when it comes to eschatology (end times). It’s important to remember that these are theological beliefs that are not core salvation doctrines. They should never be divisive among brothers and sisters in Christ. We are called by God to study His Word and to KNOW that His Holy Spirit will open our understanding and teach and guide us. Remember, our first and foremost calling is to love God first and then our neighbors. Jesus said, “By this shall all men know that ye are my disciples, if ye have love one to another.” (John 13:35 )
Whatever your end-times theology might be, we can all agree that Jesus is coming back and He will make ALL things new. Let it be our united prayer, “come quickly Lord Jesus.” And, until He returns, let us share the joy of our salvation with others. Let us be laborers in the wheat fields so His harvest will be plentiful. And, keep looking up….
Looking for that blessed hope, and the glorious appearing
of the great God and our Saviour Jesus Christ; (Titus 2:13)