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7 takeaways from this study
- God’s presence is not limited by place. Ezekiel’s chariot vision reminds you that God sees and reaches you even in “exile” seasons—geographical, emotional, or spiritual. You are not forgotten.
- Outsiders can become family. Ruth shows that anyone, regardless of background, can genuinely say, “Your people shall be my people, and your God, my God” (Ruth 1:16). Treat sincere “Ruths” as true family in God.
- Holiness means real-life distinctions. Leviticus 11 and Sinai teach you to distinguish between holy and common. Practically, this means asking in everyday choices: “Does this belong in a life set apart for God, or not?”
- The Spirit empowers obedience, not lawlessness. Jeremiah 31 and Ezekiel 36 show that the רוּחַ ruach (Spirit) writes Torah on the heart and “causes” you to walk in God’s ways. Depend on the Spirit to obey; do not use grace as permission to ignore God’s commands.
- Look for the Spirit’s work where you do not expect it. On Shavuot in Acts 2 and at Cornelius’s house in Acts 10, many misread what God was doing. Ask: “Could this be the Spirit at work?” before you dismiss something that does not fit your expectations.
- Your story can be a seed, not a waste. Like exile, like the cross, and like a seed buried in the ground, seasons that look like loss may be God’s way of planting something for a future harvest— often in others, not just in you.
- You carry a watchman’s responsibility. Ezekiel’s call and Peter’s Shavuot sermon together imply this: you are not only saved; you are sent. Warn, invite, and testify — especially to those “far off” — so their blood is not on your hands and so they can join God’s covenant family.
A theme of the biblical festival of Shavuot (Pentecost) God’s harvest from all nations. God joins those who are “far off” to His people and writes His instructions on their hearts by His Spirit. We’ll consider how believers live in covenant faithfulness and the relationship between Torah and Spirit, obedience and grace, and Israel and the nations.
Ruth: From foreign outsider to covenant insider
“But Ruth said, ‘Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me.’”
Ruth 1:16–17 NASB 1995
Ruth comes from Moab. That nation has a difficult origin (Genesis 19:30–38). Moab also opposes Israel in the wilderness journey from Egypt to the Promised Land (Numbers 22–25). Therefore Ruth does not come from a neutral background. She comes from a historically hostile nation.
Yet Ruth chooses Israel’s people and Israel’s God. She crosses a covenant boundary by faith and loyalty. She moves from being a foreigner to being part of Israel’s story.
Boaz recognizes this. The nearer kinsman refuses to redeem Ruth. He says it may “jeopardize” his own inheritance (Ruth 4:6). The subtext is clear. He does not want to bring a Moabite into his family line.
Boaz responds differently. He sees Ruth’s faith and covenant loyalty. He acts in line with the heart of the God of Israel, who welcomes the one who truly turns. The book ends by placing Ruth in the line of King David (Ruth 4:17–22). This shows that God can place a former outsider at the very center of His redemptive plan.
In Hebrew, the word “holy” is קָדוֹשׁ qadosh (set apart). Ruth moves from being outside the set-apart people to being included among them. Her story anticipates a larger harvest from the nations.
Shavuot: From Passover to Sinai
The traditional reading of Ruth on Shavuot (Pentecost) fits the holy day’s lessons. Shavuot links Passover to the giving of the Torah at Sinai:
“You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths. You shall count fifty days to the day after the seventh sabbath; then you shall present a new grain offering to the LORD.”
Leviticus 23:15–16 NASB 1995
The counting of the fifty days (the Omer) ties together three elements:
- Passover (Pesach): deliverance from bondage in Egypt.
- Unleavened Bread (Matzot): removal of old leaven.
- Shavuot: firstfruits of the harvest and, traditionally, the giving of the Torah at Sinai (Exodus 19–20).
This recalls God’s purpose:
“You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.”
Exodus 19:4–6 NASB 1995
The goal is not only freedom from slavery. It’s a covenant identity as a “kingdom of priests” and “holy nation.” The Hebrew for “holy” here is again קָדוֹשׁ qadosh (set apart). God marks out Israel as distinct because of His presence and His word.
The first of the Ten Commandments begins with identity and history.
“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me.”
Exodus 20:2–3 NASB 1995
Only this God redeemed Israel from bondage. Therefore Israel must not turn to other gods or make images (Exodus 20:4–6). The covenant is rooted in what God has already done.
Israel receives the commandments after redemption. God does not redeem them because they obey. He redeems them, then calls them to obedience. The pattern is grace first, then covenant response.
Holiness, distinction and Leviticus 11
Shavuot also connects to Leviticus 11, the list of “clean” and “unclean” animals. The passage ends with a key principle.
“For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.”
Leviticus 11:44–45 NASB 1995
The Hebrew verb “to consecrate” is קִדֵּשׁ qiddesh (set apart, make holy). God teaches Israel to distinguish. Some things belong in the category of God’s people. Others do not.
In one sense, God simply says about the “clean” list, “Because I said so.” However, the deeper purpose lies in training Israel to see categories: clean and unclean, holy and common. This forms a pattern. Later God will also draw lines between righteous and wicked, sheep and goats, good fish and bad fish (cf. Matthew 13:47–50; 25:31–33).
God present in exile
The vision of Ezekiel 1 appears during ancient Israel’s second exile. The people of Judah have gone into Babylon. It might seem that Israel’s story has ended. Yet God shows Ezekiel a vision of His glory by the river Chebar (Ezekiel 1:1–3).
Ezekiel sees living beings with four faces and many eyes. They move straight in every direction and do not turn (Ezekiel 1:5–14). Wheels within wheels move with them (Ezekiel 1:15–21). The imagery resembles a heavenly chariot.
This vision as a message about God’s presence. In ancient warfare, a chariot moves only in one direction. The “business end” faces forward. Its power and weapons point one way.
God’s chariot differs. It goes straight in every direction. It sees everywhere. It reaches even into exile. Therefore, even in Babylon, God remains with His people. He is not bound to a geographical border.
This message continues in Ezekiel 2–3. God gives Ezekiel a scroll to eat:
“Then He said to me, ‘Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.’ So I opened my mouth, and He fed me this scroll. He said to me, ‘Son of man, feed your stomach and fill your body with this scroll which I am giving you.’ Then I ate it, and it was sweet as honey in my mouth.”
Ezekiel 3:1–3 NASB 1995
The scroll contains words of lamentation and woe, yet it tastes sweet. The message includes judgment, but also hope. God has not forgotten His people. The exile itself lies within His plan of correction. The 70 years prophesied by Jeremiah (Jeremiah 25:11–12; 29:10) have begun, but they will end.
There’s a parallel to Ruth. She once stood outside Israel, yet God brought her into His purpose because of her faith and rejection of the ways of her past. Hundreds of years later, Israel now stands in exile, yet Ezekiel’s vision of God’s chariot shows that He has not abandoned them. The same God who reached into Egypt when Israel was enslaved there now reaches into Babylon.
The New Covenant: Torah written on the heart
The key to adoption into God’s family is the new covenant. Here’s where it’s foretold, then repeatedly quoted in the New Testament:
“‘Behold, days are coming,’ declares the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,’ declares the LORD. ‘But this is the covenant which I will make with the house of Israel after those days,’ declares the LORD, ‘I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.’”
Jeremiah 31:31–33 NASB 1995
The Hebrew word for “law” is תּוֹרָה Torah (instruction). God promises to place the Torah “within them” and write it “on their heart.” The Hebrew for “heart” is לֵב lev (inner being, mind and emotions).
In a parallel new covenant prophecy, a key verb for obeying appears in the causative stem (הִפְעִיל hif’il). God does not only command His people to walk in His ways. He causes them to do so by His Spirit.
“Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.”
Ezekiel 36:26–27 NASB 1995
The Hebrew word for “Spirit” is רוּחַ ruach (spirit, wind, breath). God’s ruach empowers obedience from the inside. Thus the new covenant does not remove Torah. Instead, it internalizes Torah. It removes the heart of stone and gives a heart of flesh.
Acts 10: Holy, common, and the nations
The study then connects Leviticus 11 to Acts 10. Peter sees a sheet with all kinds of animals. A voice says, “Get up, Peter, kill and eat!” (Acts 10:13 NASB 1995). Peter objects, since he has never eaten anything unholy or unclean (literally, “common”; Acts 10:14).
The voice answers, “What God has cleansed, no longer consider unholy” (Acts 10:15 NASB 1995). Peter later interprets this. When he meets Cornelius and his household, he says:
And yet God has shown me that I should not call any man unholy or unclean.
Acts 10:28, NASB 1995
Peter’s sheet vision centers on people. God has moved some from the “do not eat” category, so to speak, into the “eat” category. He has lifted them up and included them among His own.
This does not erase all distinctions. Scripture still speaks of sheep and goats, righteous and unrighteous. However, the boundary now runs through Yeshua the Messiah and the work of the Spirit, not through ethnicity. Those who were “far off” can now draw near (cf. Ephesians 2:11–13).
The Greek word for “unclean” is κοινός koinos (common, impure). God commands Peter not to label those whom He has cleansed as koinos. This echoes the principle from Ruth. A Moabite woman becomes part of the royal line. A Roman centurion and his household receive the Holy Spirit.
Acts 1: Shavuot and the promise of the Spirit
Fifty days after Yeshua’s resurrection came for Shavuot, with massive pilgrimages to Jerusalem.
“To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, ‘Which,’ He said, ‘you heard of from Me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.’”
Acts 1:3–5 NASB 1995
The forty days recall other periods of testing and preparation in Scripture (e.g., years of wandering in the wilderness). Yeshua remains with His disciples, teaching about the kingdom. Then He ascends. A 10-day gap leads to the 50th day, Shavuot.
The disciples ask about the restoration of the kingdom to Israel (Acts 1:6). Yeshua answers that the Father has fixed the times and seasons. He then redirects them.
“But you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”
Acts 1:8 NASB 1995
The Greek word for “power” is δύναμις dynamis (power, might). The Greek word for “witnesses” is μάρτυρες martyres (witnesses, from which “martyr” comes). The Spirit empowers witness from Jerusalem outward.
This echoes God’s original purpose at Sinai. Israel was to be a “kingdom of priests” (Exodus 19:6). Now the disciples carry the testimony of Messiah and the Torah written on the heart, through the Spirit, to the ends of the earth.
Acts 2: Joel’s prophecy and the last days
On Shavuot, the Spirit comes with wind and fire (Acts 2:1–4). Those gathered speak in other tongues. Some bystanders mock and say they are drunk.
Peter stands up with the eleven and explains:
“But this is what was spoken of through the prophet Joel:
Acts 2:16–18 NASB 1995, quoting Joel 2:28–32
‘And it shall be in the last days,’ God says,
‘That I will pour forth of My Spirit on all mankind;
And your sons and your daughters shall prophesy,
And your young men shall see visions,
And your old men shall dream dreams;
Even on My bondslaves, both men and women,
I will in those days pour forth of My Spirit
And they shall prophesy.’”
The outpouring of the Spirit fulfills the promises of Jeremiah 31 and Ezekiel 36. God pours out His רוּחַ ruach (Spirit) on “all flesh,” crossing age, gender, and social status boundaries.
Peter continues with the signs in heaven and earth and the coming “great and glorious day of the LORD” (Acts 2:19–20 NASB 1995). He then declares the key outcome:
“And it shall be that everyone who calls on the name of the LORD will be saved.”
Acts 2:21 NASB 1995
The Greek word for “saved” is σωθήσεται sōthēsetai (will be saved, from σῴζω sōzō). This includes Jews gathered for the feast and later Gentiles like Cornelius. Ruth’s personal confession (“Your God, my God”) now becomes a worldwide invitation.
Torah and Spirit: Not opposed but united
Some readers claim that the new covenant and the Spirit “do away” with the Torah. They cite passages that call the former commandment “weak and useless” (Hebrews 7:18 NASB 1995).
Yet this reading needs to take Hebrews in context. The writer compares the earthly priesthood and sanctuary with the heavenly reality. Earthly priests die. Earthly sacrifices repeat year after year. The pattern remains imperfect. It points beyond itself.
“who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, ‘See,’ He says, ‘that you make all things according to the pattern which was shown you on the mountain.’”
Hebrews 8:5 NASB 1995
The weakness lies in the human and temporal side, not in God’s righteous standard. Priests fail. The people break the covenant. The temple can be defiled or destroyed. Yet the heavenly sanctuary remains open. The Messiah serves as eternal high priest.
In the Prophets, God rejects sacrifices offered with corrupt hearts (Isaiah 1:11–17). The problem lies in the worshipers, not in Torah as God’s instruction.
The new covenant therefore does not nullify Torah. Instead, it moves the focus to Messiah’s once-for-all sacrifice and to the internal work of the Spirit.
“For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.”
Romans 8:3–4 NASB 1995
The Greek word for “flesh” is σάρξ sarx (flesh, human weakness). The problem is sarx, not Torah. The Spirit enables the “requirement of the Law” to be fulfilled in those who walk by the Spirit.
Choice, covenant and watchfulness
What about human responsibility for Heaven’s instructions? At Sinai, the people respond, “All that the LORD has spoken we will do!” (Exodus 19:8; 24:3 NASB 1995). Joshua later declares, “But as for me and my house, we will serve the LORD” (Joshua 24:15 NASB 1995).
Believers still must choose daily to walk in God’s ways. The Spirit writes the Torah on the heart, but the person responds with trust and obedience. This includes resisting sin “crouching at the door” (Genesis 4:7 NASB 1995) and taking thoughts captive (2Corinthians 10:5).
This parallel’s Ezekiel’s call to the watchmen (Ezekiel 3:17–19). If the watchman does not warn the wicked, the blood lies on his hands. This shapes the call to share truth with family and community. The message of Shavuot, of Ruth, and of Acts 2 must not remain private.
Bottom line
Shavuot is a hinge in the biblical story. At Sinai, God gives Torah and calls Israel to be a holy nation. In the exile, He shows that His presence reaches even into foreign lands. Through Ruth, He reveals that a foreigner can become central to His redemptive line. In Jeremiah and Ezekiel, He promises a new covenant and the Spirit who writes Torah on the heart. In Acts 1–2 and Acts 10, He pours out the Spirit and gathers a harvest from Israel and the nations.
Throughout, Torah and Spirit remain unified. The Spirit does not erase God’s instruction. Instead, the Spirit empowers obedience from within. The God who once wrote on stone tablets now writes on living hearts. Those who were “far off” now say, with Ruth, “Your people shall be my people, and your God, my God” (Ruth 1:16, NASB 1995). And everyone who calls on the name of the Lord will be saved.
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