Pentecost On Sivan 6: Paul and the New Testament Witness

PENTECOST is one of the most significant holy days in God’s annual calendar. It commemorates the giving of the Holy Spirit and the founding of the Church. However, in the Churches of God, there has been longstanding debate over the correct date of Pentecost. Many observe it on a Sunday, some on Monday, while others contend it always falls on Sivan 6, the 6th day of the third month.

When Herbert W. Armstrong founded the Radio Church of God, he began keeping Pentecost on Sivan 6. From 1927 to 1936 he followed the Jewish reckoning--a full ten years! Then in 1937 a shift in its internal doctrine led the church to keep a "Monday" Pentecost until 1973— counting 50 days from the day after the 'weekly' Sabbath that falls within the Feast of Unleavened Bread. 'Sunday' Pentecost was later introduced in the WCG by Ernest L. Martin, but before it gain doctrinal acceptance, Mr. Martin was disfellowshipped, and eventually Sunday Pentecost was accepted in 1974, onwards. Today, many offshoots of WCG simply followed the traditional Sunday keeping of Pentecost, without questioning its biblical basis.

So who's correct, and what's the proper way to count Pentecost? What does the New Testament reveal? This article will present persuasive biblical and scholarly evidence that Pentecost occurred—and should be observed—on Sivan 6.

Acts 2: The Fulfillment of Pentecost

Acts 2 is the definitive New Testament passage describing the first Pentecost after Christ’s resurrection. Verse 1 states:

“When the Day of Pentecost had fully come, they were all with one accord in one place.” (Acts 2:1, NKJV)

The Greek word used here, symplērousthai, translated as “fully come” or “was being fulfilled,” suggests a precise and predetermined time. The implication is that the Day of Pentecost was a known, calendar-based festival day—not a floating Sunday. This aligns with the traditional Jewish reckoning of Pentecost as occurring on Sivan 6, fifty days after the offering of the firstfruits sheaf during the Days of Unleavened Bread.

Furthermore, Jerusalem was filled with "devout Jews" from every nation (Acts 2:5), who had come for the Feast. According to Philo and Josephus—first-century Jewish historians—Pentecost was widely celebrated on Sivan 6 in the Second Temple period. If Pentecost fell on a different day each year, and without any reliable source, it would have made pilgrimage planning chaotic. The presence of a multitude implies a familiar and accepted date.

The Accepted Jewish Practice of Counting Pentecost

Leviticus 23:15–16 instructs:

“And you shall count for yourselves from the day after the Sabbath... seven Sabbaths shall be completed. Count fifty days to the day after the seventh Sabbath.”

Some interpret “Sabbath” in verse 15 as the 'weekly' Sabbath, thereby placing Pentecost on a Sunday. But a reiteration of this command in Deuteronomy 16, provides an added application and insight:

"You shall count seven weeks (Heb. 'shavua') for yourself; begin to count the seven weeks from the time you begin to put the sickle to the grain. Then you shall keep the Feast of Weeks to the Lord your God with the tribute of a freewill offering from your hand, which you shall give as the Lord your God blesses you." (Deut. 16:9-10)

Hence, the Hebrew 'Shavuot' for "Feast of Weeks". It was not called "Feast of Sabbaths" or the "Feast of Seven Sabbaths" to highlight the significance of counting the weekly Sabbath. But by applying the Heb. "shavua" it highlighted the fact that "weeks" can be understood or applied to any seven days as "complete(d) weeks". Jewish tradition including the Pharisaic interpretation that dominated in the time of Christ, read “Sabbath” as the first High-Day of Unleavened Bread. Thus, the count can start any day of the week, not necessarily 'fixed' on a Sunday. This counting method causes Pentecost falling on Sivan 6 (or rarely 7), any day of the week.

This interpretation is not novel. The Anchor Bible Dictionary confirms that “In the intertestamental and rabbinic literature, Pentecost is dated on the 6th of Sivan.” The Jewish Encyclopedia also notes this long-standing practice.

Significantly, Acts 2 shows no conflict between the early Church and the Jewish authorities about the date. If the disciples were observing a different day than the rest of the Jews, there would have been controversy. Instead, the unity of the crowd (Acts 2:5–11) confirms they were observing the same day—Sivan 6.

Paul’s Pharisaic Influence and the Pentecost Pattern

The apostle Paul affirms Pentecost as a key festival, and he synchronizes his travels to align with it. In 1 Corinthians 16:8, he writes:

“But I will tarry in Ephesus until Pentecost.”

Why would Paul plan his journey around Pentecost if it were not on a specific day? If Pentecost floated depending on a Sunday count, travel coordination would be unreliable. But if Pentecost was observed on a set calendar date, it makes sense Paul could plan accordingly.

In Acts 20:16, Luke records:

“For Paul had decided to sail past Ephesus... for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost.”

Again, Paul’s goal of reaching Jerusalem for Pentecost suggests widespread agreement on its timing—further evidence that it was a well-known establised festival, not a movable one determined by localized interpretations.

Moreover, as Paul himself admitted, he was in fact a "Pharisee of the Pharisees" (Acts 23:6), emphasizing his deep adherence and credibility with his Pharisaic belief. It goes without saying that he has been keeping Pentecost based on their count and tradition. He futher amplifies that "with respect to righteousness in the law" he was "blameless" (Phil.3:6)! So who will question Paul's authority?

The Jerusalem Council

The Jerusalem Council in Acts 15 stands as a watershed moment in the early Church. The apostles and elders convened to resolve pressing questions about circumcission, Gentile conversion and the role of the Law. But beneath this doctrinal debate lies a deeper affirmation of unity—a unity that reflects back on their shared Pentecost experience in Acts 2.

Acts 2 describes the dramatic outpouring of the Holy Spirit when the day of Pentecost "was fully come" (Acts 2:1). This Greek phrase, symplērousthai tēn hēmeran tēs Pentēkostēs, suggests the complete arrival of a known, well established date—not a moving target.

Fast forward to Acts 15. After much debate among the apostles and elders, it is James, the brother of Jesus, who rises with final authority: “Wherefore my sentence is...” (Acts 15:19). His Greek term krinō carries judicial weight—this is not a suggestion, but a binding decision. James’ role here echoes his leadership of the Jerusalem Church and his deep familiarity with the Law and prophets.

Scholar Richard Bauckham emphasizes James’ authoritative role: “James' speech serves as the decisive judgment of the Council... carrying the weight of apostolic authority” (Jude and the Relatives of Jesus in the Early Church, p. 47). Meanwhile, Craig Keener notes that the “Pentecost experience would have remained vivid and calendrically fixed in the community’s memory” (Acts: An Exegetical Commentary, vol. 2, p. 1392). The apostles’ unified action at the Council reflects their shared origin at Pentecost—a feast whose timing was NOT in dispute.

Firstfruits and its Fulfillment

Some argue Pentecost must be on a Sunday because Christ, as the “firstfruits” (1 Cor. 15:20), rose on a Sunday, and the wave sheaf was offered that same day. Therefore, counting from that Sunday, they say, leads to Pentecost on a Sunday. Correct? This logic is plain invention, because, Jesus was never resurrected on a Sunday! A solid doctrinal teaching in the Churches of God, held that Christ was resurrected on a Sabbath, not Sunday (following the "three days and three nights" Messianic sign--Matt.12:40). Moreover, the term "firstfruits" is not an exclusive word for Christ. In the New Testament its meaning is expanded to include all believers in Christ as firstfruits (see, 1 Cor.16:5, Jms 1:18, Rev. 14:4).

Thus, this logic misunderstands the wave sheaf’s connection to the calendar. The sheaf offering was made “on the day after the Sabbath” (Leviticus 23:11). The Pharisees interpreted this “Sabbath” as the first day of Unleavened Bread, a High Day. Counting from there gives you Sivan 6.

Again, contrary to popular belief, the "wave sheaf offering" represents the believers in Christ as having been "accepted" and justified after the sacrificial Passover lamb (Christ) was offered. Lev. 23 is clear on this when it says that the first sheaf of harvest is to be "accepted on YOUR behalf" (verse 11b).

So the count was never about the purported "Sunday resurrection", nor to start from a 'weekly' Sabbath, but from the "high-Sabbath"—Nisan 15 (see, John 19:31) —making Nisan 16 the starting point of "acceptance". Fifty days from there lands on Sivan 6. This is why Passover is inextricably intertwined with Pentecost!

This interpretation matches the calendar used in first-century Judaism and by the early Church. The Mishnah (Menachot 10:3) confirms this was the standard counting method of the Pharisees, whose calendar Jesus and His disciples followed (Matthew 23:2–3).

Scholarly Consensus

Modern scholarship affirms that Sivan 6 was the accepted Pentecost date in the time of Christ. 'The IVP Bible Background Commentary' notes:

“Pentecost was celebrated on the 6th of Sivan... which Jewish tradition held as the anniversary of the giving of the Law at Sinai.”

This is highly significant. The giving of the Holy Spirit on Pentecost corresponds with the giving of the Law at Sinai, which Jewish tradition places on Sivan 6. The parallel is not coincidental. The Old Covenant found its reality in the New Covenant inaugurated by Christ through the Holy Spirit —on the same date.

The 'New Interpreter’s Dictionary' of the Bible also supports this view:

“By the first century, Pentecost had become fixed on Sivan 6. The early Christians observed the same date.”

If this was the norm, and the apostles observed this day in unity with the rest of the Jews, it stands to reason that the Church today should also do so.

Conclusion: A Strong Case for Sivan 6

The New Testament, especially Acts 2 and the writings of Paul, confirms Pentecost as a 'counting' festival—celebrated in alignment with Jewish reckoning on Sivan 6. The absence of dispute in the New Testament about the timing of Pentecost, the historical testimony of Josephus and Philo, and scholarly consensus all affirm that Pentecost was not a “floating Sunday” but a specific date tied to the giving of the Law and the Spirit.

For the Churches of God seeking to restore biblical truth, observing Pentecost on Sivan 6 establishes continuity with the early Church, aligns with Scripture, and honors God’s sacred calendar. Let us not be swayed by tradition or convenience but let the clear testimony of Scripture and history guide our worship. Pentecost on Sivan 6 is not just a date—it is a divine appointment with meaningful harvest plan for God's people--His 'called out ones'--becoming part of the Ekklesia of God!