Leviticus 3:1

This chapter details the instructions for the peace-offering, or thank-offering. The exact meaning of [~shelamiym], the Hebrew word from which the name of this offering is translated, is "uncertain."[1] Coleman rendered it, "The sacrifice of unity, or completeness";[2] Keil thought it more correctly rendered, "saving-offering."[3] Despite such opinions, we agree with Meyrick that, "No name is more suitable than peace-offering."[4] However, the peace in view here should not be thought of as being procured by the offering, but as the state of tranquility ALREADY possessed by the offerer. Other suggestions as to the name of this offering include "shared offering" and "fellowship offering," but as Wenham said, these are simply guesses, "based on the nature of the party after the sacrifice, when the worshipper and his friends ate the meat together."[5] Dummelow came near to the meaning, calling it "The feast of communion."[6]

This was by far the most common sacrifice offered by the Jews, usually consisting of cattle, sheep, or goats. And it was the only sacrifice in which were portions for God, the priests, and the worshipper and his friends. It was this characteristic that forces the recognition of fellowship or communion inherent in the peace-offering.

Much of the uncertainty as to the meaning of [~shelamiym] derives from the fact that the word itself is ancient, dating from about the year 1400 B.C.[7] Thus, we have another element in the Pentateuch that ties it to the times of Moses, supporting his authorship of these books. As Unger said: "Internal evidence warrants the conclusion that Leviticus, as well as other Pentateuchal books, was committed to writing by Moses, or under his command and supervision."[8]

It is not correct to think of these instructions in Leviticus as initiating the institution of sacrifice, which was already known and observed (although improperly) throughout the ancient world. Biblical examples of the very type of sacrifices discussed here were observed by Jacob and Laban (Genesis 31:54), and by all the Israelites in their pagan worship of the golden calf (Exodus 32:6). Also, the pagan sacrifices common among the idolaters of Corinth were mentioned by Paul (1 Corinthians 10). When did sacrifices begin? They were known in the days of Cain and Abel (Genesis 4), and the Biblical emphasis upon the "Lamb slain from the foundation of the world" has no meaning whatever, unless it means that sacrifices were authorized and commanded by God Himself as soon as sin appeared in the Fall of Mankind.

"And if his oblation be a sacrifice of peace-offerings; if he offer of the herd, whether male or female, he shall offer it without blemish before Jehovah. And he shall lay his hand upon the head of his oblation, and kill it at the door of the tent of meeting: and Aaron's sons the priests shall sprinkle blood upon the altar round about. And he shall offer of the sacrifice of peace-offerings an offering made by fire unto Jehovah; the fat that covereth the inwards, and all the fat that is upon the inwards, and the two kidneys, and the fat that is on them, which is by the loins, and the caul upon the liver, with the kidneys, shall he take away. And Aaron's sons shall burn it on the altar upon the burnt offering, which is upon the wood that is on the fire: for it is an offering made by fire, of a sweet savor unto Jehovah."

These verses tie the peace-offering absolutely to the burnt-offering, indicating that it was not to be separated from it. The theological impact of this was noted by Kellogg thus: "The purpose of this offering was to express the conception of friendship, peace, and fellowship with God as secured by the shedding of blood."[9] Clements did not see this and commented that, "Nothing is said directly in this chapter about the atoning value of the peace-offering,"[10] and, while true enough, the commandment that the peace-offering should be laid upon the burning burnt-offering (Leviticus 3:5) effectively tied the two together. As Dummelow said, "There would always be some portion of the daily burnt sacrifice smoldering upon the altar. The peace-offering is to be laid upon it. The fire never went out."[11]

"Fat ... all the fat ..." (Leviticus 3:3). It is impossible to eat meat without consuming some of the fat which in a healthy animal is actually scattered throughout all of its flesh. Thus, Keil was right in his interpretation of "all the fat" to mean "all the separable fat."[12] The fat was considered to be especially desirable and was therefore always required to be offered to God in the form of a burnt-offering. The blood was also never to be eaten. See Leviticus 3:17.